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Subject: MADZHABS (School of Thoughts)
Replies: 200 Views: 6210
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kekasih 8.11.10 - 02:31am
The Golden Chain of Narration:
Because of being the trusted Prophet's family and the most learned, the narrations of Ahlul Bayt were often referred to as the Golden Chain of Narration. Ahlul Bayt's care in transmitting, and their meticulousness, and righteousness made people flock to them for quotes of Hadith, taking them as examples, and writing numerous books about Hadith, Fiqh, Ah'kaam, Halal and Haram among other subjects. The Shi'a believe that the Imams were Divinely Commissioned, therefore they were Ma'soom, meaning safeguarded by Allah from:
1. Religious error,
2. Sin, and
3. Forgetfulness.
Therefore, to the Shi'a the narration of the Imams was binding, their teaching binding, and the Hadith they narrated was the only one acceptable to them. If the Hadith in the Sihaah Al-Sittah (Sunni) is confirmed by the Hadith from one of the Imams, then that Hadith is acceptable, otherwise it would be questionable.
Each Imam used to say: ''My Hadith is the Hadith of my father, and his is the Hadith of his father, up to Ali, who directly narrated the Hadith from Prophet Muhammad (pbuh).'' *

kekasih 8.11.10 - 02:44am
Al-Kulaini AlBaghdadi, died 329H:
Al-Kulaini Al-Baghdadi belonged to a noble family of Kulain which has produced a group of outstanding scholars in Islamic Jurisprudence and Hadith. At Baghdad Al-Kulaini was the outstanding Shi'i scholar in Islamic Jurisprudence during the reign of Khalifa al-Muq'tadir. The unique qualification of al-Kulaini, the compiler of al-Kaafi , is that among all other compilers of Hadith, he alone was the contemporary of all four successive deputies (or ambassadors) of Imam alMahdi -the twelfth Imam. Hence he had all the facilities of collecting traditions from the requisite sources. Therefore, al-Kaafi is rightly regarded as a unique collection and compilation during the life time of all the four successive deputies of Imam al-Mahdi. Al-Kulaini compiled this book on the request of the prominent Shi'i scholars who wanted to have a comprehensive book containing all information of Islamic literature which would be sufficient for them.
Al-Kulaini's court was the rendezvous of the great scholars in Islamic studies who used to go in search of knowledge to different places. The great scholars of the time used to present themselves in Al-Kulaini's court to discuss, to exchange notes, to confer with him, and to acquire full understanding of Islamic problems.
Al-Kulaini was a great scholar, a reliable Traditionist and a man of great learning. He was the most outstanding jurist and authority in Traditions' Science. He was the dominant chief of the Islamic jurists and a superb scholar of Islamic literature. He was a man of great temperance, piety, integrity and holiness.
Al-Kulaini's book, alKaafi, is no doubt an outstanding collection of Traditions in the largest measure. It is a treasure of Islamic literature, Shari'ah (code), divine commandments inclusive of imperatives, pro hibitions, reprimands and Sunan -the sayings and doings of the Holy Prophet (pbuh) and the twelve Imams. It is a collection about Islamic education and culture. It contains the record of the sayings and doings of the Holy Prophet and the twelve Imams.
Al-Kulaini has himself written preface of his book al-Kaafi and has also added some needed explanatory notes on some of the chapters which are indicative of his high skill and proficiency in the art of writing and in his knowledge of Arabic literature, its depth and its hidden wisdom. It also indicates his convincing presentation, his fluency, his eloquence and also his high place in the art of Arabic composition.
Kulaini taught at the university in Baghdad, and he was an expert historian, was well versed in categorizing the narrators of Hadith and the Traditionists. He is also an author of many books, among which is a book in the art and science of Traditions (Hadith). He was expert in scrutinizing the narrators. Of all the books he had written however, Al-Kaafi stands out in value and popularity. Al-Kaafi consists of two volumes about Usool (Fundamentals of Faith), and 6 volumes of Furoo' (Islamic Rituals and Dealings).
Book Al-Kaafi took 20 years to be written, consisting of 34 sections with 326 chapters. It registered 16,199 Hadiths or sayings, 2577 Sahih or authentic, 1118 Moothaq or reliable enough, 302 Qawiy or strong enough, 144 Hasan or fairly credible, and 9380 Dha'eef meaning Weak. *

kekasih 8.11.10 - 03:08am
al-Siddooq al-Qummi, 306-381H:
Author of Mun Laa Yah'dharhu Al-Faqeeh, 5,973 Hadiths, with 3913 References
Muhammad al-Qummi ibn Babawaih al-Siddooq (c. 306-381), lived in Ray [Iran] where he died and was buried. His tomb is still there, and visited by crowds of people, in what is known as the ''Ibn Babawaih Cemetery'' in a southern suburb of Tehran.
Numerous scholars said of him: ''As a scholar, al-Siddooq was of the first rank, had a good memory, was knowledgeable in Fiqh and had memorized Hadith. He was our leader, our jurist and the symbol of our sect in Khurasan (and the East). He came to Baghdad in 355H, and the leading scholars of the sect heard (Tradi tions) from him. If he is compared with those who heard Traditions from him, they were older than he, had been hearing Traditions before he had, and had precedence over him in the order of chains of transmission. He wrote about three hundred (300) works.''
AlSiddooq grew up in Qum, the famous Iranian city which was built after Islam. Qum has been distinguished since its foundation by its loyalty towards Ahlul Bayt [the family of Muhammad (pbuh)] embracing their tutoring and enlightenment, and it is a place of learning in their sciences. Since the dawn of the third Hijrah century (8th AD) Qum has become one of those Shi'i sites acting as a center for the sciences of the Ahlul Bayt in general, and their traditions (Hadiths) and jurisprudence (fiqh) in particular. At present, Shi'a scholarship and learning have been revived in Qum after a certain lapse, and it is now considered as one of the most famous cities of learning in Shi'a branch of Islam.
Al-Siddooq (Al-Qummi) was born in a well-known scholarly family known through several generations as famous in the field of Hadith and its sciences. Al-Qummi's father, his brother, his nephews and their grandsons are counted as transmitters of Hadith and students of its science. This scholarly activity was uninter rupted in the family for about 300 years, starting from the fourth century H., and continuing until the seventh century H.
Though the hometown of the family was Qum, the family moved to the city of Ray, one of the largest cities in Iran in those days, a city boasting many outstanding Muslim scholars. Ray was completely destroyed some years later by the Mongol savage invasion, and the city of Tehran, which was originally a village near Ray, was built nearby at a later date.
Al-Siddooq al-Qummi is particularly famous for the long journeys he undertook for learning and teachings. He visited most parts of what were the eastern lands of Islam in those days. He traveled in Khurasan and Transoxania in the northeast, as well as in the central Islamic lands like Iraq and the Hijaz. He visited most of the towns and centers of learning in these places studying and transmitting Hadiths (Traditions), learning and teaching, giving and taking. In the beginning it was he who profited more, but in the end it was others who profited more from him, and this was because he himself narrated from so many sheikhs, whose names totaled more than 250 in those of his books we still have.

Of the 300 books and/or treatises al- Siddooq wrote, however, we now have only eighteen books and treatises, which represents a small portion of his works. Moreover, his largest work on Haf'th Madinatul I'lm (The City of Knowledge) does not exist any more. If we had all of as-Siddooq's numerous writings, and the inventories of the names of those he met and transmitted from (mashyakhah) and other references, the real number would probably be many times greater.
The most important references for the study of al-Siddooq's works are: an-Najashi, al-Fihrist, pp. 302--306; atToosi, al-Fihrist, pp. 184--186; Majma'u al-Rijaal, vol. 5, pp. 269 - 273; and an-Nur; among others. *

kekasih 8.11.10 - 03:45pm
Al-Toosi, 385-460H:
Sheikh al-Ta'ifa (the Grandmaster of the community) al-Toosi was born in 385H. His career marks the climax of a very great period in Shi'a Islamic scholarship and learning. It was during this period that Shi'a scholars were without rivals in the Islamic world.
In 408H. al-Toosi studied in Baghdad under al-Sheikh al-Mufeed, who died in 413H. whereby leadership of the Shi'a scholars fell to alShareef al-Murtadha until his death in 436H. During this time al-Toosi was closely associated with al-Shareef alMurtadha. Al-Toosi's vast scholarship and learning made him a natural successor of al-Shareef al-Murtadha as the leading spokesman of Shi'a branch of Islam. So impressive was his learning that the Abbasi Khalifa, al-Qaadir bi-'llaah, attended his lectures and sought to honor him.
In the closing years of al-Toosi's life the political situation in Baghdad and the domains of the Abbasi caliphate was in political turbulence and turmoil. The Turkic Saljuqs (who were fiercely anti-Shi'a), were gaining commanding power in the center of the Islamic empire at the expense of the contemporary rulers (the Buwayhis) . In 447H Tughril-Beg the leaders of the Saljuqs invaded Baghdad. At this time, and due to disturbances, many of the Islamic scholars (U'lamaa) in Baghdad, both Sunni and Shi'a were killed. The house of al-Toosi was burned down, as were his books and the works he had written while in Baghdad. In addition, in a fit of vindictiveness, important libraries of Shi'a books, as precious as they are, were burned. This was done along with aggressively plundering the houses and burning many of them. These houses belonged to the elite Shi'a, the cream of the society, they were the bankers, administrators, engineers, writers, merchants, and philosophers, among other professionals. All in all, 30,000 people were put to the sword!

Seeing the grave danger of remaining in Baghdad, al-Toosi left it with a heavy heart to go to al-Najaf. Al-Najaf, the city where Imam Ali had been buried, was already a very important city in the hearts of Shi'a Muslims. However, it was al-Sheikh al-Toosi's arrival which was to give that city the impetus to become the leading center of Shi'a scholarship. There he established the Howza , a university-like institute to study Tafseer, Fiqh, Ah'kaam, theological logic, I'lm al-Rijaal, besides many other branches of science. The Howza has boasted as many as 15,000 students, the scholars graduating served all over the Ummah. This role has been maintained down to the present day.
Al-Toosi died in alNajaf in 460 A.H. His body was buried in a house there, which was made into a mosque as he had enjoined in his will. Even today his grave is a place of visitation in alNajaf. Al-Toosi was succeeded by his son al-Hasan, who was known as al-Mufeed al-Thani, and was himself an outstanding scholar.
Al-Toosi was a learned Traditionist, whose two compilations will be discussed below; but he was not only a Traditionist, he was also an authoritative jurist, who could interpret Traditions to meet the needs of jurisprudence, and many of his works on jurisprudence and the principles of jurisprudence still survive, in particular al-Mabsut and alNihaya. In addition, he was the leading Shi'a theologian of his time. As well as writing works of a general theological nature, he also wrote specific works on individual topics. On the Imamah, he wrote Talkhis al-Shafi , which was based on al-Murtadha's al-Shafi fil-Imamah. He wrote a work on al-Ghayba (the occultation of Al-Mahdi, the 12th Imam). As a Traditionist, al-Toosi naturally had an interest in the men who related Traditions, in his Kitab al-Rijaal , he tries to list most of the important Shi'as up to his time. His (Fihrist) is an important work of Shi'a bibliography. In it he lists many of the works of early Shi'a writers and sometimes gives an account of their writers and the contents of the works. This work may to some extent reflect al-Toosi's own library before it was so tragically destroyed.

One of the remarkable features of this work is that despite the great number of Traditions, which had become known to al-Toosi since the time of al-Kulaini and al-Siddooq, al-Toosi's interpretation of what are the correct Traditions, preserves Shi'a law in a very similar position to that of al-Kulaini and al-Siddooq. The reason for the great spread of diverse Traditions during the period from al-Kulaini's death to al-Toosi's (328 to 460H) may have been the fact that this was a period in which the rulers [the Buwayhis] held sway in Baghdad; they were very sympathetic towards the Shi'a. Thus, this was a period in which the Shi'a could explain their beliefs openly notwithstanding reprisals. In such cir tances, there was much more opportunity for outsiders to bring extraneous Traditions into the Shi'a corpus. However al-Toosi had available to him many of the early works of Usool ( ) which had been available to the earlier Shi'a compilers of collections of Traditions. AlToosi says about this work: ''When our companions looked at the Akhbaar (Traditions) connected with what is permitted and forbidden (al-Halal wal Haram) which we had collected in it, they saw that they included most of what the sections of laws connected with jurisprudence. In all its sections and its chapters, only very little of the Traditions of our companions, their books, (the 400 Usool) and compilations has escaped. *

kekasih 8.11.10 - 03:53pm
Al-Istibsaar is the fourth and last of the major works of Shi'a Islamic Traditions. It covers the same field as (Tah'dheeb al-Ah'kaam) but is considerably smaller. Al-Toosi mentions that his colleagues, after seeing the size of Tah'dheeb alAh'kaam considered: ''...... It would be useful that there should be a reference (madhkur) book which a beginner could use in his study of jurisprudence, or one who has finished, but to remind himself, or the intermediate (student), to study more deeply. By so doing all could obtain what they need and reach their soul's desire, what is connected with different Traditions would be set in an abridged way . . . Therefore they asked me to summarize (Tah'dheeb alAh'kaam) and devote care to its compilation and abridgement, and to begin each section with an introduction about what I relied on for the legal decisions and Traditions in it; then I should follow with those Traditions which disagree and explain the reconciliation between the two without leaving out anything which was influential. I would follow my practice in my big book mentioned earlier (i.e. Tah'dheeb al-Ahkaam) and at the beginning of the book, I would explain briefly how Traditions are weighed against each other, and how the practice of something was possible through (the authority) of (some of) them to the exclusion of the rest''
Al-Toosi, then, follows this statement with a brief but comprehensive and clear outline of the principles of jurisprudence.
From al-Toosi's own introduction, al-Istibsaar is essentially a summary of Tah'dheeb al-Ah'kaam. Its methods are similar but briefer; there are not so many Traditions used in the work and the explanations are more concise. In many ways it is closer to Man la Yah'dharhu al-Faqeeh, although unlike the latter it gives full Isnad (referencing) for the Traditions quoted. However it is possible to say that al-Kaafi and Tah'dheeb alAh'kaam represent comprehensive collections of Traditions, while Man la Yah'dharhu al-Faqeeh and al-Istibsaar are books intended to be used as ready reference works for students and scholars.
The collections and commentaries of Shi'a Traditions did not end with al-Toosi but his works mark the high point in this process. It had begun with al-Kulaini, whose al-Kaafi, while not the first collection, and was certainly the first major collection based on the early works of Usool. The process had been continued by al-Siddooq; in his introduction to Man la Yah'dharhu al-Faqeeh he makes it clear that he had also used these Usool. Al-Toosi, the author of the other two major works of Shi'a Traditions also admits his dependence on these early works. As has already been pointed out, these three authors and their four major works of Tradition present a generally consistent picture of Shi'a Islamic legal thinking. It is a remarkable picture of Tradition and shows that, whatever the vagaries of individuals may have been, leading Shi'a scholars had a clear and consistent view of their Traditions.

kekasih 8.11.10 - 03:56pm
Manner of Collection of al-Hadith

Al-Sihah Al-Sittah
Registered by highly
Qualified scholars in Islam
Narration of Ahlul Bayt
Registered by highly
Qualified scholars in Islam
Quoting various people whose narration went back to the Prophets companions, then to Muhammad (pbuh) himself.Quoted from the Twelve Imams (Ahlul Bayt). Narration was straight through to Muhammad (pbuh) by way of Alis registration of Hadiths.

kekasih 8.11.10 - 03:58pm
[1] Introduction to the Hadith, A. Rahman Doe, Page 34.
[2] Al-Ghadeer, Al-Amini, Vol. 5, Page 245.
[3] Mish'kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Page 17-20.
[4] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol 1, Page 218
[5] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol 1, Page 264-268.
[6] Introduction to Hadith, A. Rahman Doi, Vol. 1, Page 34-35.
[7] Introduction to Hadith, A. Rahman Doi, Vol. 1, Page 38-40.
[8] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 1, Page 619.
[9] (See Mish'kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Page 63.)
[10] See Al-Shatharaat, Vol. 2, Page 240. Also Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 1 Page 560. *

kekasih 8.11.10 - 04:03pm
- blossom.GIF - *

kekasih 8.11.10 - 04:03pm
An Overview
Sources for this chapter:
Nahjul Balaaghah, Arabic, Explanation, Muhammad Abduh.
Nahjul Balaaghah, English Translation, Mohammed Askari Jafery.
Nahjul Balaaghah, English Translation of certain selections, Farouk Ebeid.
Number of Khutbas and the pages are quoted from: Nahjul Balaaghah; by Dr. Subhi Al-Salih; first+ edition, Beirut, 1967. *

kekasih 8.11.10 - 04:04pm
Nahjul Balaaghah

Nahjul Balaaghah is a highly valued book consisting of the 254 sermons, 48 letters, and 212 sayings of Imam Ali (a.s.) as compiled by Syed al-Radhee.
The sermons and sayings of Imam Ali were so highly valued and revered in the Islamic world that within a few decades of Imam Ali's death they were taught and read:
as the greatest reference on the philosophy of mono theism,
as the best lectures for character building,
as exalted sources of inspiration,
as persuasive sermons towards piety,
as guiding beacons towards truth and justice,
as marvelous eulogies of the Prophet (pbuh) and the Holy Quran,
as convincing discourses on the spiritual values of Islam,
as awe-inspiring discussions about Allah's attributes,
as masterpiece of literary works, and
as models of the art of rhetoric. *

kekasih 8.11.10 - 04:04pm
Nahjul Balaaghah

Nahjul Balaaghah is a highly valued book consisting of the 254 sermons, 48 letters, and 212 sayings of Imam Ali (a.s.) as compiled by Syed al-Radhee.
The sermons and sayings of Imam Ali were so highly valued and revered in the Islamic world that within a few decades of Imam Ali's death they were taught and read:
as the greatest reference on the philosophy of mono theism,
as the best lectures for character building,
as exalted sources of inspiration,
as persuasive sermons towards piety,
as guiding beacons towards truth and justice,
as marvelous eulogies of the Prophet (pbuh) and the Holy Quran,
as convincing discourses on the spiritual values of Islam,
as awe-inspiring discussions about Allah's attributes,
as masterpiece of literary works, and
as models of the art of rhetoric. *

kekasih 8.11.10 - 04:05pm
The majority of Ali's sayings and speeches were stated during his Khilaafah when in Kufa, but some were before he became Khalifa. We have to understand what Imam Ali was doing with his time. For after the Prophet's (pbuh) death much of Ali's time was occupied in putting in writing the Islamic treatise, called Al-Jami'ah, (the encyclopedia) in the following order: *

kekasih 8.11.10 - 04:08pm
During Abu Bakr's Khilaafah: Ali wrote the following:
1. Holy Quran: Chronological order of the Quran's revelations.
2. Tafseer of the Holy Quran, 3 volumes: called Mus'haf Fatima.
During Omar's Khilaafah: Ali wrote the following:
1. Hadith of the Prophet (pbuh): Voluminous writing, called Saheefa of Ali.
2. Fiqh: Al-Ah'kaam and Mu'aamalat, the Halal and Haram.
During Uthman's Khilaafah: Ali wrote the following:
1. History of the Prophets as he learned from Prophet Muhammad (pbuh), called: The White Al-Jafr.
2. Islamic rules and directives of Wars, called The Red Al-Jafr. *

kekasih 8.11.10 - 04:11pm
1. Before Ali's Khilaafah: Done during his speeches and teaching discussions in Medina.
2. During Ali's Khilaafah: Done often as the Khutba of Salat al-Jumuah or on other occasions: By the registrars who put the sermon in writing (it is assumed they were people with the ink-pots).
3. Copying the material from one seeker of knowledge to another. *

kekasih 8.11.10 - 04:17pm
1ST CENTURY: Zaid Al-Juhani, (died in 90 AH) the first to compile the sermons in a book form and it became the subject of studies, quotations and learning.
2ND CENTURY: The compilers were: Abdul Hameed Ibin Yahya (132 AH); Ibn al-Mu'qaffa (142); and Hisham Ibn Kalbee (146 AH). From then on, century after century, Muslim scholars, theologians, historians, and Muhadditheen were citing these sermons, quoting them, dis cussing the meanings of the words and phrases for referencing to them whenever they needed an authority on theology, ethics, the teachings of the Prophet (pbuh) and the Holy Quran, or simply on literature and rhetoric.
3RD CENTURY: Five famous scholars took up the work of compilation:
1. Al-Jahiz (255 AH).
2. Ibn Qutaiba AlDaynoori, (276 AH).
3. Ya'qoobi, (278 AH).
4. Abu Hanifa Al-Daynoori (280 AH).
5. Abul Abbas Almoburd (286 AH). *

kekasih 8.11.10 - 04:20pm
1. Al-Tibari, the famous historian, (310 AH).
2. Al-Halabee (320 AH).
3. Ibn al-Wareed (321 AH).
4. Ibn Abd Rabbahoo (328 AH).
5. Kulaini (329 AH) in al-Kaafi.
6. Al-Madanee (335 AH).
7. Al-Mas'oodi (346 AH) in Murooj al-Dhahab.
8. Abul Faraj Isfahani (356 AH)
9. Abe Ali Quali (356 AH).
10. Sheikh Siddooq (381 AH). *

kekasih 8.11.10 - 04:24pm
1. Sheikh Mufeed (413 AH).
2. Syed al-Radhee (420 AH): Compiler of Nahjul Balaaghah
3. Al-Toosi (460 AH). *

kekasih 8.11.10 - 04:27pm
LIFE: Al-Radhee was born in Baghdad in 359 AH in a family famous for patronage of art and literature, and interest in history, philosophy and religion. His father was a descendant of Imam Musa al-Kadhim and his mother was the greatgranddaughter of Imam ZainulAbideen.
Before he was 21, al-Radhee had studied under Sheikh Mufeed , then joined the institute of Tibari, Al-Rubaee, and Al-Khawarizmi, and with them studied the Holy Book, the Traditions, Theology, History of Religions, Philosophy and Literature.
At the age of 21 he was elected in place of his father as Naqeeb (master or headmaster) of the family of Benu Talib, a very prestigious position, and was appointed by the state as Amir of pilgrimage to Mecca. *

kekasih 8.11.10 - 04:28pm
In his early age Al-Radhee came across sayings, sermons and letters of Imam Ali many times but they were found scattered in various books of philosophy, religion, history, biography, literature, commentaries of the Quran, and in the Traditions of the Prophet (pbuh). Because they were not well categorized and were subject to loss (due to unsettled political conditions), Al-Radhee decided to recollect them. This desire became a passion with him. For years he toured all over the Arabian peninsula to collect the sermons, sayings, and letters, gathering them into a book. Some biographers claim that Syed Al-Radhee devoted eighteen hours a day to this work for a number of years. It was a labor of love. Though his health was failing he continued the work with unabated intensity. *

kekasih 8.11.10 - 04:29pm
Al-Radhee wrote about 40 books, some of them are great works, consisting of commentaries on the Holy Quran, on religion and philosophy, but his masterpiece was the collection of the sermons, letters and sayings of Imam Ali that he called Nahjul Balaaghah.

As soon as Nahjul Balaaghah was compiled contemporary scholars started commentaries on it, and they continue till today. *

kekasih 8.11.10 - 04:31pm
Nahjul Balaaghah was intensively studied by numerous scholars from all schools of thought in Islam, (the list is too long to put in here) many of them with commentaries of various degrees of detail.
After Nahjul Balaaghah was compiled, it became the valued book for studies in Islamic institutions in various parts of the Muslim
Ummah up to the present time. Many commentaries and books were written on its behalf, noteworthy among them is that of Muhammad Abduh, the famous Egyptian Mufti. *

kekasih 8.11.10 - 04:34pm
From Sermon 152, Page 211.

Praise be to Allah who made the creation a sign of His Eternal Presence; the evolution of His creation a manifestation of His Eternity; the similarity of His creation a proof that nothing is similar to Him.
* Senses cannot conceptualize Him, nor can any veil conceal Him; because of the difference between the Maker (Allah) and the Made (Allah's creatures), the limiter and the limited, the Lord and the subject.
* Allah is One but not in the sense of counting, the Creator but without implying movement or labor, the Hearer but without a hearing organ, the Seer but without opening eyelids. Allah is the Witness without physical presence; the Unseen without being distant, the Manifest without being seen, and He is the Hidden without obscurity.
* Allah is distinct from His creation by His dominance over them. They are distinct from Him by their subjugation to Him and turning to Him (for support).
* To describe Allah is to delineate Him; delineation implies numbering (which is contrary to His Eternity).
* Allah is AllKnowing; nothing adds to His Knowledge. He is AllPowerful; nothing detracts from His Power. *

kekasih 8.11.10 - 04:37pm
From Sermon 198, Page 315.

Allah has made the Quran a stream that quenches the thirst of the learned, a bloom for the hearts of the Muslim jurists, a guide for the righteous, a remedy that eradicates all ailments, a light that dissipates all darkness, a rope that holds the faithful together, and a citadel that is invincible.

* The Quran is the light that never fades,
* The everlasting lantern, that is ever radiant.
* The Quran is a fathomless sea of knowledge, a guide that never fails to lead to the right path, and a ray that penetrates all darkness.
* The Quran's arguments never lose relevance, and it is an evidence that is irrefutable.
* The Quran is a remedy that has no side-effects, and is a force whose followers do not lose, and the right whose supporters never fail.
* The Quran is the crux and mainstay of faith. It is the source of all knowledge, and the haven of justice where people seek security and shelter.
* The Quran is the base and form of Islam and the green valleys where the right and the exemplary blossom.
* The Quran is an ocean that no users ever exhaust, and a spring that no drains can ever deplete.
* The Quran is a remarkable source (of knowledge) for the ones wishing to quench their thirst and a landmark that no traveler will miss. It is a sign that is evident to wanderers and an elevation that attracts attention.
The Quran is integrity for those who follow it, security for the hearts of those who embrace it, guidance for those who follow it, , forgiveness for those who seek atonement through it, a proof for those whose arguments are based on it, a witness for those who defend their views in its light, a victory for those who seek proof in its provisions, a vehicle for those who wish to travel in safety, and a savior for those who abide by its rules.

The Quran is a miracle for him who aspires to it and a shield to protect him. It is the fountain of knowledge for those who want to learn; of wisdom for those in need to speak, and it is a source of legislation for the jurists. *

kekasih 8.11.10 - 04:43pm
In Sermon 94, Page 139 Ali refers to Allah, the Prophets, then to Muhammad (pbuh), eulogizing him in a poetic manner, referring to the Prophets background, his status, and his family.

Imam Ali says:

Allah brought forth Muhammad from a glorious origin, and an honorable seed. It was the honorable lineage from which Allah had brought forth other Prophets; and from which He selected His trustees [family].

Muhammad's descendants [Ahlul Bayt] are the best descendants, his [Muhammads] kinsmen are the cream of kin, and his lineal tree the finest of all. This tree grew in esteem and rose in distinction. It branched out and produced marvelous fruit.

The Prophet (pbuh) is the Imam [Supreme Leader] of all who fear Allah, and the light for all who seek guidance. Muhammad (pbuh) is a lamp with an ever burning flame, a meteor ever shining, and a flint of a bright spark. *

kekasih 8.11.10 - 04:47pm
You know my close place with the Prophet, peace be upon him, by virtue of kinship and the distinct station he bestowed upon me. As a child, he used to put me in his lap. He would hold me to his chest, and put me to sleep in his bed. I was able to touch him and smell the sweet scent of his body. He would even moisten hard food for me.
The Prophet (pbuh) did not hear a single lie from me nor find any fault with me.
Since the Prophet's childhood Allah has given him [the Prophet], as companion, the greatest of all angels who would lead him, day and night, along the road of integrity and highest morality.
I used to follow the Prophet (pbuh) like a baby camel with its mother. Everyday he used to show me yet another example of his noble character, and would command me to follow his model.
Every year he used to frequent cave Hiraa for meditation, and I used to see him but nobody else did.
Once there was only one Muslim house: the one that housed the Prophet (pbuh), Khadija, and myself. There I saw the shining light of the revelation and felt the aromatic scent of Prophethood. I heard the sigh of agony of Satan when the Prophet (pbuh) received the revelation. I asked the Prophet what that cry was. He said, ''That is Satan's cry for he despaired from not being worshipped any more. You hear what I hear and see what I see. You are not a prophet, but you are the elite and in the right way''. *

kekasih 8.11.10 - 05:06pm

Ali was admonishing his audience about Ahlul Bayt: Khutba 97, Page 143

Be keen observant of the behavior of your Prophet's household (Ahlul Bayt)! Emulate their example and do not deviate from it. Never will they lead you astray, nor will they take you back to misguidance. If they stay, stay with them. If they move follow their steps, do not go ahead of them (in thought) for that would lead you astray, nor lag behind them, for that would bring about your ruin.

Ali then said about the Sahaaba (Companions of the Prophet (pbuh):

I have observed the Companions of Allah's Messenger (pbuh) and none in this audience reaches their measure.
* The Companions would rise in the morning with dusty faces, because they had spent their nights in prayer, alternating between bowing and prostrating. And in humility they would bow before their Lord putting their faces and cheeks to the ground. When the Companions remembered the Day of Resurrection, they were in awe, as if standing on live coal.
* Even the skin of their foreheads was thickened and calloused, the result of long prostration.
* The Companions were such that the mention of the Almighty would bring tears to their eyes, but also send them trembling like trees on a stormy day, not only for fear of Allah's wrath but also in happy anti tion of His reward. *

kekasih 8.11.10 - 05:32pm
O' people! The person liked best by Allah is the one who seeks Allah's help to overcome his passions, recognizes the solemnity of life, and safeguards himself from what displeases Allah
* Such a person will have accepted the genuine teaching of Islam and is ready to meet death when it comes; and will have realized the ultimate goal of his existence and is willing to bear every hardship (for life's duration) in virtue;
* Such a person will have studied the facts and realities of our existence and has taken lessons and warnings from the same, keeping Allah always in mind, trying his best.
* Such a person is one who endeavors toward perfection (which Allah has helped him to attain), and after achieving it, walks in the path of piety and truth.
* Such a person is the one who overcomes immoderate desires, and is serious in seeking the favor of Allah and to receive His blessings.
* Such a person is one who has overcome his mental blindness, given up the company of vicious people, and become a source of guidance toward truth and a means to control vicious activities.
* Such a person is one who has seen the right path of Islam and had adopted it, has recognized the truth and justice and boldly faces difficulties and overcomes obstacles: thus associating himself with Allah and the religion of Islam. *

kekasih 8.11.10 - 05:53pm
When a man asked Imam Ali for advice, Ali replied admonishingly, ''

* Do not yearn for a better world (to come by) without laboring for it; and do not postpone atonement (for you do not know how long you are going to live.''
* Then Imam Ali continued -by describing the worldly people-, ''Don't you see that many people speak the language of the pious yet they l*st for material life.
* If one of them is given bounties in this world, he wants more; and if he is deprived he becomes distressed. He is unable to offer thanks for what Allah has given him, but aspires for more of what he already has. He warns against evil and calls for piety, yet he does not practice what he preaches.
* He loves the pious, but does not imitate their action, and dislikes the sinners while he is a sinner himself. He is frightened of death because of his sins, but does not refrain from the sins to ease his fright. If he is sick, he is resentful, and when he recovers he is full of himself. He is proud when in good health and in desperation when he suffers.
* If such a man is in distress he prays out of necessity, and if he is in joy, he is conceited. If in doubt he obeys the reasoning of passions, and when the matter is clear he has no control over them.
* Such a man shows anxiety when others commit a sin smaller than his, and hopes for himself far more than what he deserves for his actions. When he is rich, he is haughty, but if he becomes poor he gets desperate and feeble. He produces little but is quick to give advice.
* When he has a chance to satisfy a passion such a man seizes on the occasion and defers atonement. If he faces a test, he loses his patience.
* Such a man talks of the lessons of others, but does not take a lesson for himself. He exaggerates when he gives a sermon, but is not touched by his own sermon. He is generous in talk and miserly in action. He competes for what is fleeting (worldly life), and is indifferent to what is eternal Heaven.GIF. He finds duties a burden and immediate gain an end.
* Such a man is afraid of death, but does not prepare for it in good time. He considers the sins of others great yet he overlooks his very own sins; the duties he performs he considers significant, and the heavier duties of others as insignificant.
* Such a man is full of criticism for others and of praise for himself.'' *

kekasih 8.11.10 - 06:13pm
In a sermon Imam Ali quoted the Prophet (pbuh) saying:
''Allah has ordained the Faith as purity from plurality of gods, Prayers as safeguard against conceit, Zakat as a means of spreading wealth, Fasting as a test for devotion. Pilgrimage as demonstration of sincerity in religion, and Jihad as defense for Islam.
* Allah has also ordained the Enjoining to good deeds in the interest of the whole, and preventing evil to deter the irresponsive. Allah has prescribed the Tightening of ties with the kin to strengthen the community, Punishment of trespassers to avoid bloodshed and to respect the rights of others, Abstention from drinking alcohol in order not to lose one's reason.
* Allah has Prohibited theft to secure the integrity of the whole; Prohibited fornication to remove doubts about blood relationship; and Prohibited hmos*xuality to protect the health and maintain continuity of the community. Allah has ordered Giving witness to ensure justice, and Abstention from lying to propagate truth. Allah has also required that Security be maintained so that fear may be eliminated. Allah promotes Honesty to be the system of the nation and Obedience to be a sign of deference for the Imam of the Ummah (Ahlul Bayt).'' *

kekasih 8.11.10 - 06:19pm
Tawhid is the subject dealing with the Almighty, His creation, and the relationship between the Creator and the Created, though literally speaking Tawhid means Oneness (Unity) of Allah. What follows is a translation of one of the Khutbas Imam Ali had given in regard to this subject:

''By attributing qualifications to Allah a person will have negated Allah's Oneness.
By comparing anything with Allah a person shows his ignorance about Allah's reality.
By giving Allah a simile, a person misses the point.
By pointing to Allah or imagining Him, a person will have meant something other than Allah.
By having to depend on something else it means the object is a created recipient, thus becomes deficient by itself.
Allah is the maker and the creator without instruments, the designer without meditation, and the rich without accruing wealth. Time does not accompany Him; instruments do not help Him. Allah preceded all times, and His existence preceded all nonexistence. Allah's eternity preceded all beginnings.

By Allah's creation of senses it is known that He needs no senses. By creating contradictions, Allah is known to have no contradictions. By creating comparison, Allah is known to have no comparable.
Allah created the juxtaposition between light and darkness, clarity and obscurity, immobility and mobility, heat and cold. He reconciled their contradictions, delineated their differences, and determined their convergence and divergence.

Allah is not confined by limits, nor contained by numbers. His creation (objects), however, are limited by their nature and are comparable to others. ''Since'', ''perhaps'' and ''otherwise'' are qualifications that apply to His creation, but do not apply to Allah.

By such created things (objects) reason knows Allah's existence and by the same objects Allah kept Himself concealed from sight''.
After he finishes off his long oration, Ali poses the question by asking:
Is the annihilation of the world after its creation more surprising than its initial creation and mounding?! *

kekasih 8.11.10 - 06:30pm
- blossom.GIF - *

kekasih 8.11.10 - 06:32pm
Ahlul Bayt
Sources for this chapter:
Nahjul Balaaghah, Arabic, Explanation, Muhammad Abduh.
Nahjul Balaaghah, English Translation, Mohammed Askari Jafery.
Nahjul Balaaghah, English Translation of certain selections, Farouk Ebeid.
Nahjul Balaaghah, Arabic, Explanation, Dr. Subhi Al-Salih
Nahjul Balaaghah, English, Translation, Sayyid Ali Reza

Quotes of number of Khutbas and page numbers are taken from the book Nahjul Balaaghah; by Dr. Subhi Al-Salih; first edition, Beirut, 1967. *

kekasih 8.11.10 - 06:35pm
Nahjul Balaaghah is a highly valued book consisting of the 254 sermons, 48 letters, and 212 sayings of Imam Ali (a.s.) as compiled by Syed al-Radhee.
Nahjul Balaaghah is unique to Imam Ali and its sermons and sayings were highly valued in the Islamic world. None of the Sahaaba was ever able to produce anything the like of Nahjul Balaaghah, neither in substance nor in literary eloquence. No wonder Ali was referred to as Sayyid al-Bulaghaa' and Sayyid al-Fu'qahaa, meaning Ali of the Pinnacle of Literary Expression and the Pinnacle of the Jurisprudents [Faqeehs].
This chapter quotes Nahjul Balaaghah about Ali's forthcoming family, Ahlul Bayt through the many generations. Ali describes Ahlul Bayt's forthcoming generations in a startling manner, describing their status, their high rank, their immaculate behavior, and their guidance and directives, even though 9 of them (out of the 12) were not even born at this time. He urges people to follow Ahlul Bayt's teachings and example.
Nahjul Balaaghah contains a total of 11 references on behalf of Ahlul Bayt. The quotes often appear in various sermons, said at variable occasions and about different subjects.
The quotes in Arabic are computer scanned from the book of Nahjul Balaaghah, Arabic Explanation, by Dr. Subhi Al-Salih, and so is the numbering of the sermons and pages, 1st Edition, Beirut 1967.
It is of importance to mention that the majority of Ali's sayings and speeches were stated during his Khilaafah when in Kufa, though some sayings were said before he became Khalifa. *

kekasih 8.11.10 - 06:38pm
Imam Ali About Rasool Allah:
Nahjul Balaaghah refers to the Prophet (pbuh) at least 24 times, said at different occasions and covering many aspects of the Prophet's life as Ali has described. In here 3 references are translated.

Part of Sermon 95, page 140, about Prophet Muhammad (pbuh): Sermon 94 was about the condition of the society at the time of the Prophet's proclamation of Islam, and the Prophet's works to disseminate the Islamic Message.

.... Allah (swt) has sent Muhammad (pbuh) at a time when:
* Mankind was going astray, in disorientation and perplexity, and in malicious discord;
* People were in l*st and mischief. They were prisoners of their avarice, and their capricious desires had deflected them [from the virtuous];
* Conceit took hold of them, thus it swerved them;
* Extremes of ignorance made fools of them.
* Society was confounded and in confusion, not only by instability but also by the evil of ignorance.
It was then, [with the advent of Prophethood], that Muhammad (pbuh) gave superb admonitions and trustworthy advice, in abundance. He trod on the Right Path [Islam] and urged mankind towards the path of wisdom and with fitting counsel. *

kekasih 8.11.10 - 06:40pm
In sermon 94, page 139, Imam Ali says of the Prophet (pbuh):
In sermon 94 Ali refers to Allah, the Prophets, then to Muhammad (pbuh), eulogizing the Prophet in a poetic manner, referring to his background,
his status, and his family.

... until this distinction by Allah (glory be to Him) reached Muhammad (pbuh). Allah brought forth Muhammad from a glorious origin, and honorable seed. It was the honorable lineage from which Allah had brought forth other Prophets; and from which He selected His trustees [family].

Muhammad's descendants [Ahlul Bayt] are the best descendants, his kinsmen are the cream of kin, and his lineal tree the finest. This tree grew in esteem and rose in distinction. It branched out and produced marvelous fruit.
The Prophet (pbuh) is the Imam [Master or Supreme Leader] of all who fear Allah, and the light for all who seek guidance. Muhammad (pbuh) is a lamp with an ever burning flame, a meteor ever shining, and a flint of a bright spark. Muhammad's conduct is upright, his behavior is guiding, his speech is decisive and his decision is just. Allah sent him after an interval from the previous Prophets when society had fallen into the abyss of disorientation, and in the darkness of ignorance. *

kekasih 8.11.10 - 06:40pm
In sermon 94, page 139, Imam Ali says of the Prophet (pbuh):
In sermon 94 Ali refers to Allah, the Prophets, then to Muhammad (pbuh), eulogizing the Prophet in a poetic manner, referring to his background,
his status, and his family.

... until this distinction by Allah (glory be to Him) reached Muhammad (pbuh). Allah brought forth Muhammad from a glorious origin, and honorable seed. It was the honorable lineage from which Allah had brought forth other Prophets; and from which He selected His trustees [family].

Muhammad's descendants [Ahlul Bayt] are the best descendants, his kinsmen are the cream of kin, and his lineal tree the finest. This tree grew in esteem and rose in distinction. It branched out and produced marvelous fruit.
The Prophet (pbuh) is the Imam [Master or Supreme Leader] of all who fear Allah, and the light for all who seek guidance. Muhammad (pbuh) is a lamp with an ever burning flame, a meteor ever shining, and a flint of a bright spark. Muhammad's conduct is upright, his behavior is guiding, his speech is decisive and his decision is just. Allah sent him after an interval from the previous Prophets when society had fallen into the abyss of disorientation, and in the darkness of ignorance. *

kekasih 8.11.10 - 06:45pm
In sermon 96, page 141, Imam Ali says of the Prophet (pbuh):
In sermon 95 Ali continues to eulogize the Prophet (pbuh):

* Muhammad is of the highest station, and
* his origin the noblest of all,
* in the mines of honor and
* the cradles of peace.
* Allah made hearts of the virtuous incline towards him and
* the reins of eyes turn towards him.
* Through Muhammad, Allah buried mutual rancor and put off the flame of rebellion.
* And through him Allah instilled affection in the hearts of believers, to become like brothers;
* And secluded the disbelievers all together.
* Through Muhammad Allah conferred honor to the lowly, and humiliation to those of disbelief.
* Muhammad (pbuh) spoke with wisdom and even his silence was an indication of speech. *

kekasih 8.11.10 - 06:48pm
In Sermon 120, page 176, Ali admonishes the audience, refers to Ahlul Bayt, and describes his background:

By Allah, I have been taught [by the Prophet (pbuh)] the knowledge:
* to convey the messages,
* to fulfill the promises, and
* to express with eloquence.

We the people of the house [Ahlul Bayt] maintain the doors of wisdom and the authority to govern.

O people! Look out, for the paths of religion are one, and its highways are forthright.
* The one who follows them will achieve [the aim of heavens] and will secure [his objective to gain heaven].
* As to the one who shuns the way, with certainty he will be in anguish for he will have gone astray.

O people! Prepare for your Hereafter, work hard for that Day for you will be either well rewarded or in jeopardy of the wrath of the Almighty. *

kekasih 8.11.10 - 06:51pm
Ali About Ahlul Bayt:
In Sermon 239, page 357, Ali describes the status of Ahlul Bayt:

They [Ahlul Bayt] are the life for [Divine] knowledge and the death keel to ignorance.
* Their forbearance tells you of their knowledge, and their behavior about their integrity
* Their silence tells you of their wisdom.
* Never do they deviate from Truth, nor [among themselves] will they differ about it.
* Ahlul Bayt are the pillars in support of Islam. They are the haven to take protection in.
* With them the Right has returned to its proper place, and because of them Falsehood has retreated from its place and its tongue rooted out.
* Ahlul Bayt understood the correct spirit of Islam, attentively and painstakingly.
* They carried Islam's precepts into practice. And all this was not by heresy or from narrators.
* Lo! The narrators of knowledge are many but those who truly understand it are only few. *

kekasih 8.11.10 - 06:52pm
Ali Advises to Follow the Example of Ahlul Bayt:
In Sermon 97, page 143, Ali points to Ahlul Bayt:

Lo! Ponder about the Prophet's family [Ahlul Bayt].
* Cling to their direction and
* Follow in their footsteps,
* Since never will they mislead you,
* Nor will they lead you to malice.
Do what they do, whither they sit so you do, and if they rise up, rise up with them.
Follow their example: Do not outsmart them since it would lead you astray; nor lag behind them, for surely it would be your ruin. *

kekasih 8.11.10 - 07:11pm
Ali Extols the Status of Ahlul Bayt:
In sermon 2, page 47 Ali points to Ahlul Bayt:
This sermon was delivered on the return from Siffin, in which Ali talked eloquently about the Divine, Muhammad (pbuh), Ahlul Bayt, and spoke about the hypocrites.

[Ahlul Bayt] are:
* The Trustees [strongholds] of the undisclosed Divinely matters,
* The Shelter for the Divine affairs,
* The Fountainheads of knowledge about Him [Allah],
* The Core for the Divine teachings,
* The Sanctuaries for Allah's books, and
* They are the Bastions of Allah's religion.
* With them Allah straightened the bend of the back of Islam and [through them] He removed the trembling of its limbs.

Trustees, Shelters, Fountainheads,
Core, Sanctuaries, and Bastions: These are profound descriptions of members of Ahlul Bayt who were not even born at the time, they were to be born during the coming 300 years henceforth. How did Ali know? Was it an inspiration, or was he told by the Prophet (pbuh) by way of Jubra'eel. It is most likely that such was told by Jubra'eel to Muhammad (pbuh) who privately passed it to Ali.
This is the reason Ali referred to Ahlul Bayt so often, even though the Muslim community held them in great honor, but Ali was going beyond the immediate, he was referring to the coming generations of Ahlul Bayt, the Imams of the Ummah. *

kekasih 8.11.10 - 07:20pm
Ali Sheds Light on Ahlul Bayt:
In sermon 87, page 120 Imam Ali sheds light on Ahlul Bayt's character:
In sermon 86 Ali alludes to the qualities of the faithful, the mannerism of the unfaithful, and the traits of the treacherous. He also refers to Ahlul Bayt, then Benu Umayya. What follows is the translation about Ahlul Bayt:

So, whither can you veer or be astray, and how can you fumble while among you are the incomparable family of the Prophet?! While you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of Truth. Accord to them the same good position as you accord to the Quran, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.
[Ahlul Bayt] are:
* The reins of Right,
* The ensigns of Faith, and
* The tongues of Truth.
So, accord to them the loftiness you accord to the Quran, and for guidance hasten to them to quench your thirst, just as the thirsty creatures hasten to the water spring. *

kekasih 8.11.10 - 07:31pm
Ali About Love of and Spite Toward Ahlul Bayt:
In sermon 109, page 162 Ali refers to those who love Ahlul Bayt and those who oppose them:
In this sermon Ali talks about the Might of Allah, the angels, the bounties and guidance of Allah and those who are ungrateful. He also talks about death, Day of Judgment, the Holy Prophet (pbuh) and his family Ahlul Bayt. The segment about Ahlul Bayt is herewith translated:

We [Ahlul Bayt] are:
* The lineage of Prophethood,
* The staying place of (Divine) Message,
* The descending place of angels,
* The mines of knowledge, and
* The fountainheads of wisdom.
* Our supporters and devotees anti te [expect] Divine mercy;
* Our opponents who malign us anti te Divine wrath.

Fountainheads of Wisdom and
Mines of Knowledge: Of the many attributes Ali ascribes to Ahlul Bayt, these stand out. Ali says Ahlul Bayt are the fountainheads of wisdom, who learned it in the family, and were endowed with it by the Divine endor t. Men are to seek them for their spiritual guidance and counsel. *

kekasih 8.11.10 - 07:55pm
Ali Sheds a Simile About Ahlul Bayt:
In sermon 100, page 146 Imam Ali gives a remarkable similitude about Ahlul Bayt:
In this sermon Ali explains about the bounty of Allah, the guidance of Islam, disbelief, the mischief people can lead into, then he refers to the example of the Prophet (pbuh), and instructs us to examine Ahlul Bayt and extols their status. The segment about Ahlul Bayt is herewith translated:

Lo! The similitude of the descendant (Aali) of Muhammad (pbuh) is like that of the stars in heaven.
When one star sets another will rise.
Thus the Merciful Lord has completed His blessings amongst you. And the Almighty has shown you that which you wish for. *

kekasih 8.11.10 - 08:01pm
Ali About the Lofty Status of Ahlul Bayt:
In sermon 154, page 215 Imam Ali cites the magnificent status of Ahlul Bayt:
In this sermon Ali alluded to the Sunnah of the Prophet (pbuh) and the people who caused disturbances when the liars spoke and the believers remained silent. He talked about faith, man's finality, and mentioned Prophet Muhammad (pbuh) and [Ahlul Bayt]. Ahlul Bayt are mentioned as follows:

The grace of the Holy Quran is about them, [by virtue of AhlulBayts deeds].
They are the treasure-houses of the Merciful Lord.
When Ahlul Bayt speak they speak the Truth. If silent, then prudence was indicated.
* As the prototype Ahlul Bayt report the truthful and the correct, so believe them.
* They use their wisdom for man's well-being, so trust them.
* They think more of the everlasting life [so learn from them], and
* They teach people to pay heed to the hereafter; because man came from the origin and would go back to it.

Virtue of Ahlul Bayt: Ali implies that for Ahlul Bayts deeds, for their virtue, and for their piety, Allah honors them in the Quran. As such, Ali urges the society to consider and reflect about them, not only then but through the ages. For Ahlul Bayt would always utter the Truth, offer the spiritual best, and lead man toward his salvation. The teachings of Muhammad (pbuh) are passed down in its pristine manner through them. In effect, Ali says to believe in them, trust them, and follow their example.
Once more, how did Ali know Ahlul Bayt were going to be of this exceptional character and of this ideal status, after all, most of them were not even born at that time. The answer is, by virtue of Ali's accuracy to the letter, what he had said must have come through the Prophet (pbuh) [by way of Jubra'eel]. *

kekasih 8.11.10 - 08:05pm
Ali Challenges on Behalf of Ahlul Bayt:
In sermon 144, page 201 Ali challenges anyone who claims otherwise about Ahlul Bayt:
In this sermon Ali cited the Prophethood, mentioning deputation of Prophets and the works of Muhammad (pbuh). He then alluded to Ahlul Bayt, the predicament Quraish led to, and challenges anyone who denies the deep knowledge of Ahlul Bayt about Islam. Ali also refers to those who detract, hurt, or speak ill of Ahlul Bayt. Below, the passage about Ahlul Bayt is reproduced:

Where are those who falsely claim that they are deeply versed in knowledge, as against us [Ahlul Bayt]. In so saying it is a lie and an affront.
* While Allah has ennobled us in prominence, He made them inferior.
* And while Allah has privileged us with His bounty, He deprived them of it.
* And while Allah welcomed us in the fortress of knowledge, He kept them out.
Lo! With us [Ahlul Bayt] guidance is to be sought as a gift; and through us blindness of ignorance is to be exchanged for the Light.
Surely the Imams are from Quraish. The Imams have been planted in this lineage through the clan of Hashim. Thus the (Imamah) does not suit others nor would others be suitable for it. *

kekasih 8.11.10 - 08:08pm
Ali About the Unparalleled Ahlul Bayt:
Part of sermon 2, page 47 Ali mentions the value of Ahlul Bayt's teachings.
This sermon was delivered on the way back from Siffin, whereby Ali glorifies Allah and His favors, extols the Prophet (pbuh), then talks about condition of the society in Jahiliya. He talks about Satan and his evil works in the heart of people. He then hails the Prophet (pbuh) and his family [Ahlul Bayt] in the following manner:

* None of the Ummah can measure up to the Prophet's progeny [Ahlul Bayt], nor considered equivalent to them. One who is under their domain cannot be a match to his superior. For there can be no parallel between the distributor of bounties and the ones who receive them, ever.
* Ahlul Bayt are the b*ttress of Islam and the pillars of faith. The best of men call upon them [for guidance], and ordinary men will later approach for guidance.
* What belongs to Ahlul Bayt is the right of Wilaayah [Imamah and Khilaafah] and in their favor exist the privilege of the Legacy and Will of the Prophet (pbuh).
* The Khilaafah has now come back to its rightful place and has reached the position assigned to it by the Divine. *

kekasih 8.11.10 - 08:13pm
Ali Speaks of the Authority of the Imams:
Part of sermon 152, page 212, Ali mentions the greatness of the attributes of Allah and the science of knowledge about the Almighty. As part of this sermon Ali alludes to Ahlul Bayt as follows:

Certainly the Imams are the sovereign of Allah over His creatures, and they are the ones to enlighten and inform about the Almighty.
* By virtue of this knowledge, no one will enter the Heavenly Bliss except he who comprehends their teachings about Him, glory be to Him.
* And no one will enter Hellfire except he who denies their teachings [Islam], thus denies the Almighty.
* Allah the glorified has distinguished you [O People!] with Islam and has chosen you for it. Islam indicates [to mankind] and honors the [deserving]. Allah the glorified, chose Islams way and disclosed its pleas through open knowledge and undisclosed maxims. The Quran.....

Comment: Imam Ali draws a pen-picture of the mind on behalf of Ahlul Bayt. He says that after the Prophet (pbuh), Aali Muhammad [Ahlul Bayt] are the source for knowledge about Islam in all its dimensions. Ali describes the status of Ahlul Bayt, and urges people to pay homage to them, and implores them to learn from them. It was to be 329 years from the Hijrah, through twelve generations, that Ahlul Bayt unfailingly continued to educate the people about Islam. They taught Islam sincerely, correctly, with the attitude of paying heed to Allah in every move or thought in their endeavor. They did that despite the hurdles and the frightful barriers they were subjected to because of the politics of the time.

Ali also reminds us that Muhammad (pbuh) followed by his family [Ahlul Bayt] have guided mankind from the obscurity of ignorance and infidelity towards the splendors of knowledge and religion. He says that they raised the standards of life and culture. Because of this the lights of truth and wisdom became evident and mankind could come out of the darkness of heathenism and decadence. *

kekasih 8.11.10 - 08:14pm
wow... - blossom.GIF - *

kekasih 8.11.10 - 08:16pm
Subhan Allah. heart.GIF *

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