NAHJUL BALAGHA (ALI'S WORLD)

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AMAFHH
Posts: 274
Joined: Mon Jul 16, 2012 3:19 am

NAHJUL BALAGHA (ALI'S WORLD)

#1

Unread post by AMAFHH » Sat Apr 11, 2015 4:05 am

The way the Holy Quran has its own world similarly Nahjul Balagha also has its own special world. The Holy Quran till date is unrecognized though since centuries Muslims are focusing and busy in mere reading, sweet recitations, memorization and interpretation of this book. The divine system that the Quran has presented has somehow remained hidden from the eyes of Muslims till date except for one or two specific individuals who understood the reality of this system and pointed others towards it. The familiarization with the world of Quran is taken up in the category of “Recognition of Quran” in another chapter of this magazine; the purpose of mentioning this over here was just to express that after the Holy Quran the world of Nahjul Balagha has also remained unrecognized.



In its exterior, Nahjul Balagha is considered as a collection of highly mature and eloquent sermons, letters and wise sayings of Ameerul Momineen (a.s) that were collected and given a form of book in the fourth century (A.H) by the great sensible respected scholar Sayyed Shareef Razi. The sermons and sayings of Ameerul Momineen (a.s) are not just limited to these numbers; in fact they have been printed in much bigger quantum in a book by the title “Mustadrak Nahjul Balagha”.



Nahjul Balagha is considered by some as a literary masterpiece and in fact majority recognizes it from the same perspective; even the collection of sermons and sayings in this existing book is from the dimension of literary masterpiece. The scholars of Islamic world who got their attention towards this collection and were impressed by the sermons, majority of them are experts of literature who found the highest standard of Arabic literature in Nahjul Balagha; and they even accepted this and openly expressed this also. Those who understand the minute and precise details of mature and eloquent literal works said that the works of Ameerul Momineen (a.s) are above the words of human being and below the words of creator.



There were others who approached Nahjul Balagha from an ethical dimension and found it to be on a very high degree of abstinence and piety. This is the reason they got their attention more towards the sermons about abstinence, piety, distance from world and self purification considering these sermons as the basis and core of Nahjul Balagha. Though Ameerul Momineen (a.s) did not deliver these sermons in some literal gatherings of poets and neither did he write his sayings as a practice or expression of his literal writing talent. These sermons and sayings were delivered to ordinary persons; some in towns, some at the beginning of battles, some after the end of a battle, some in big gatherings, some to a limited group and few to specific individuals.



The way Holy Quran is a miracle of eloquence and maturity; and it is has not come to teach human beings the talent and art of Arabic literature; it has come as means of guidance In the same way Ameerul Momineen (a.s) did not intend to create an Arabic literacy art in these sermons and letters; he delivered all these for the guidance of human being. One of the main reasons behind abandonment of such collection and syllabus of guidance is due to lack of recognition (Maarifat). Since an appropriate introduction is not done everyone approaches it in accordance to their own individual temperament and intellectual level. If the manifesto of guidance is considered anything else other than guidance it would be considered as something abandoned and rejected. The Holy Quran would be considered as sacred, means of acquiring blessings and rewards, read in soothing tone, gets written on expensive paper, printed in golden editions, recited in Taraweeh prayers, recited in funeral ceremonies, global Quran recitation competitions are organized, long lectures are delivered to prove its superiority, organized lectures are delivered on Quran, many interpretations are done, it gets recited in ten different recitation tones (Qira); but despite of all this if it is not accepted by us in our lives as guidance than it will be considered as abandoned. All these things done in the name of Quran will only be beneficial if the Quran is acted upon and it becomes a practical manifesto of our lives; than only Quran will get its worthy position.



There is a tradition associated with Imam Hasan (a.s) that gives us inspiration towards the Quran





The nearest person to the Quran is the one who acts upon it even if he has not memorized it and the most distant person from the Quran is one who does not practices it in his life even if he recites it regularly.



There is no doubt that Nahjul Balagha is a great source of guidance after Holy Quran; in fact its sermons and letters are the topical interpretation of Holy Quran. The topics that are discussed in Holy Quran are expressed in details in Nahjul Balagha. The way the verses of Quran are for the routine issues of human being; similarly Nahjul Balagha is also concerned with routine affairs of human beings. These words of Ameerul Momineen (a.s) guides human being in their ordinary day to day issues. This manifesto and magnificence of guidance guides human being from their individual matters to issues related to global affairs. The Quran despite of being abandoned from its true course is still read to bless the dead, to earn rewards and to do Istikhara; but Nahjul Balagha is not used even for this purpose. Though the scholars consider it to be a literal masterpiece but its name is even not present in the syllabus of Religious Schools. The degree of distance from Nahjul Balagha is such that the claimants of being followers of Ali (a.s) cannot even spell its name.



It is written in history that Ameerul Momineen (a.s) used to go outside the town in seclusion and bowing down in a water well he used to express his grievances and secrets in his heart. We wish he would have delivered all these sermons and sayings also in the water well because even though these are present amongst us still we have no interest and consideration towards it and His (a.s) guidance is not being practiced. During the life of Ameerul Momineen (a.s) very few used to act upon the guidance of Ameerul Momineen (a.s); and his complaints in regards to this is present in Nahjul Balagha. He (a.s) has delivered most of the sermons to the people of Kufa and he has condemned them for not acting upon his guidance. Even today the same treatment as that in Kufa is continuing; the people of Kufa claimed that they are followers of Ali (a.s) but were also irritated by his words and despite of listening to his words they used to act as if they have not listened to anything. This behaviour by the people of Kufa has filled Ali (a.s)’s heart with grief and the extent of pain which he suffered from the people of Kufa was much more than the pains from enemies and opponents. If we go by count than the maximum number of sermons in Nahjul Balagha are in condemnation of the people of Kufa.





Ali (a.s) caught hold of Kumail Ibn Ziad’s hand and took him to a palm grove outside Kufa and then by keeping his (a.s) hand on chest he said : “ O Kumail! I have a great treasure of knowledge inside my breast, there is a high rising ocean of recognition (Maarifat) inside me. I wish I could get someone who would be a recipient of this knowledge.” This incident is a proof that Ali (a.s) was searching for addressees for his words; those who would give importance to his words, act upon it and brings to life his guidance. Even today Ali (a.s) is searching for addressees and Allah (s) knows better when these enlightened words would get its addressees.



There are sayings and guidance present in Nahjul Balagha for every field of life because Ali (a.s) was not a leading man in any one specific field; he was a master in every field. In this regard Nahjul Balagha is a comprehensive collection of thousands of fields of life in which Ali (a.s) has spent his life and has delivered sermons about them. All these fields of life are different and diverse; and the diversity in these fields astonishes human being. These fields have complexity and rigidness, they have ups and downs, difficulties and hardships; and these fields seem to be contradictory to each other due to the differences and gap between them. Apart from Ali (a.s) no one else was found to be present in all these diversified fields simultaneously. Some amongst us emphasize and insist on proving the presence of Ameerul Momineen (a.s) on forty dining mats simultaneously and others are not able to digest that the presence of a person on forty dining mats simultaneously. Both these groups were not able to comprehend Ali (a.s). The first group considered Ali (a.s) as a master of dining mats whereas Ali (a.s) is seen everywhere except on dining mats. The other group got stuck into the difficulty of understanding the possibility of a person’s presence on forty places simultaneously; hence they entered into discussions of physical, spiritual and celestial presence and started to prove the point by taking assistance from different types of interpretations and justifications. If this group would have been associated with Nahjul Balagha they would have realized that forty places is nothing, Ali (a.s) is present in thousand fields at one time.



Ali (a.s) is present in thousand fields at one time but the Ummah (nation) is not seen to be present even in one field. In the sermons of Nahjul Balagha, Ameerul Momineen (a.s) is inviting the Ummah (nation) to be present in these fields. To be a follower of Ali (a.s) obligates the presence of Ummah (nation) in the same field wherever He (a.s) is present. Ameerul Momineen (a.s) was isolated during his era also and those twenty five years of silence in Medina was the most painful period for Ali (a.s). This difficulty is present in Nahjul Balagha which was like something choking the throat which does not keeps you silent and neither can you speak. The consequences of speaking would be serious and not speaking would be more serious. After twenty five years while expressing his pains Ali (a.s) was saying that if the Ummah (nation) would not have left me alone I would not have suffered such extreme grief. The pain and grievances of Ali (a.s) was not in denial of power because He (a.s) declared power to be worst than the sneezing of a goat. The authority or power not used for establishing Justice was considered by him (a.s) to be lower in value than torn shoes. The pain of Ali (a.s) was the pain for religion, the pain for the community, his biggest grief was that the Ummah (nation) left their leader (Imam) isolated.








When this painful era ended, Ali (a.s) got power and authority but still his isolation did not end; whichever field he would step into; the Ummah (nation) would hesitate to support him. This was because Ameerul Momineen (a.s) had selected those fields for himself in which the followers and lovers of this worldly life cannot even think to enter. The successor of the Messenger (s.a.w.s) was in search of the Ummah (nation) even after coming into power. He (a.s) would stand and say amidst his companions that where are those people whom when invited towards Islam would immediately accept it, where are those who used to recite the Quran and also act upon it, where are those who when invited for Holy war (Jihad) rushed towards the battlefield similar to a she camel rushing towards her children to feed them with milk, where are those who pulled out their swords against the enemies, and in groups and ranks spread across the land and then few of them got martyred and few remained, where are those who would not feel happy after listening to the news of survivors of battle and neither would take condolence for dead, where are those whose eyes would become white due to extreme mourning in fear of Allah(s), where are those whose bellies had gone deep inside due to constant fasting, where are those whose lips would be dry due to supplications in abundance and those whose body would turn pale due to keeping awake for long, where are those faces were humble and were always down to earth due to their humbleness. These were my companions who have left this world and we are thirsty to see them; even if we end up shredding our hands into pieces in pursuit of them it would be justified.



Even today these pages of Nahjul Balagha are pleading and calling for those as;






Where are those who would read these sermons of their Master Ali (a.s), where are those who would understand the wisdom of Ali (a.s), where are those who would give at least that much importance to the sayings of their Imam which they give to news published in newspapers; where are those who would consider these speeches of their Leader (a.s) to at least that level of significance which they give to the lecturers of famous orators and Zakireen; where are those who are willing to make the successor of Prophet as a manifesto for their lives, where are those who can get these sermons out from book and pages and stamp them in their hearts, where are those who can present this magnificence of humanity to humanity, where are those who can include Nahjul Balagha in the syllabus of religious schools, where are those who would present the words of Ali (a.s) from the pulpits instead of useless speeches of imaginations; where are those who demand from the Scholars narration of the words and sermons of their master.

(Mashrabenaab)

AMAFHH
Posts: 274
Joined: Mon Jul 16, 2012 3:19 am

Re: NAHJUL BALAGHA (ALI'S WORLD)

#2

Unread post by AMAFHH » Sun Apr 12, 2015 8:47 am

PART (2)

In the first sermon of Nahjul Balagha Ameerul Momineen (a.s) discusses the fundamental principles and elements for recognition of religion. This sermon in reality is an explicit example of practical leadership (Imamat) and in fact entire Nahjul Balagha and other sermons like the first sermon are the pictures of leadership (Imamat).


The duty of a leader and a guide is to hold the hands of human beings deprived of guidance making them practically reach their purpose of creation. The purpose of creation of human being is to achieve the proximity of Allah(s) through the spirit of implementation of laws and establishment of justice based on wisdom. Thus a true Imam and guide would be that person who accomplishes this important task that is he holds the hand of human beings and makes them reach their purpose of creation which is the essence of Allah (s). This task can only be accomplished by one who has undertaken this journey and has reached the desired destination. If the leader himself is a traveller and is at the starting point of this journey then it is evident that he cannot become a support and guide for others because in this situation he is also dependent on the same which others are dependent upon.


Ameerul Momineen (a.s) has reached that position and has guided the caravan of humanity towards the purpose of creation. He (a.s) has created such principles and left such signs and effects under whose light human beings till the day of resurrection can achieve their purpose of creation.


The first sermon of Nahjul Balagha is divided into certain parts; first part is related to the praises and loftiness and recognition of Allah (s). In this part Ameerul Momineen (a.s) has expressed his recognition about the essence of Allah (s) and demonstrated the path of recognition (Maarifat) of this true essence to others. Human being remains deficient and incomplete in the chapter of Monotheism if he cannot reach these limits of recognition. If human being cannot get an affirmation and attestation about each and every sentence mentioned by Ameerul Momineen (a.s) in this sermon than his recognition is incomplete.





Praise is due to Allah whose worth cannot be described by speakers


This is because his praises are so high that it is beyond reach of all.



whose bounties cannot be counted by calculators


Those who are specialists in accounting and mathematics also cannot count the bounties of Allah (s) because his bounties are infinite.



His rights (to obedience) cannot be fulfilled by those who attempt to do so


Those who are experts in struggling and have spent their lives in making attempts and efforts also cannot deliver the rights due to Allah(s) because it is impossible to deliver the rights of this essence.



whom the heights of courage cannot appreciate


Those who possess high courage also cannot appreciate His essence because this essence is such that it cannot be appreciated.



and the divings of understanding cannot reach;


This means the depth of this essence is beyond the reach of any divers of understanding.



He for whose description no limit has been laid down; no eulogy exists


This means his attributes and perfections are infinite and beyond limits.



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 and mountains.


The literal meaning of “Hamd” (Praise)


“Hamd” is an Arabic word whose English replacement is praise, exaltation, admirations or commendations. The fundamental meaning of “Hamd” is to praise, but not all types of praises can be termed as “Hamd” because praising is done under two situations.


Fakhruddin Tarihi in Majmaul Bahrain defines “Hamd” as:





“Hamd” is the praise and beautification done on the basis of acceptance of the beauty and grandeur in the one being praised. This is the reason that the literates have specified the specialties in the meaning of “Hamd” so that the difference between Praise (Hamd), Gratification (Shukr) and Admiration (Madah).



“Hamd” refers to that praise and admiration that develops inside the heart of human being spontaneously after witnessing the beauty and grandeur of the one being praised. If beauty and grandeur is not present than the expression would not be considered as praise (Hamd).

The basis of beauty and grandeur on which the praise is done should be a visible and external reality; it should not be out of imagination and illusions.

This beauty and grandeur should be under the category of perfection and merits. Therefore the grandeur that is not counted under perfection praise (Hamd) is not done on that.

The grandeur and perfection of the one praised should be within the capabilities of others to witness.

The grandeur and the attribute of perfection being praised should be under the control of the one being praised. If it is not under his control and sovereignty than it cannot be praised.

The one praising should do it out of his own will and by his heart; the expression done out of force and pressure is not Praise (Hamd).

Praise (Hamd) is that beautification which should not have any pomp, show off, customary acts but after witnessing the beauty and perfection it should develop spontaneously inside the heart of human being and should reach the tongue from the heart.

The attribute of perfection and the grandeur that is being praised should be under recognition (Maarifat); without recognition (Maarifat) praise (Hamd) cannot be done. Thus the praises done for the sake of following others or after being reminded by others cannot be considered as Praise (Hamd).

If majority or some of these specialties are not present than under this condition the beautification would not be considered as Praise (Hamd) but it would be termed as Admiration (Madah), which means the beautification of the attributes which are not under control would be termed as Admiration (Madah). Physique, colour, looks etc which are by birth are not considered as attributes under control hence the beautification of these attributes would be considered as Admiration (Madah).

From here we can differentiate between praise and gratification (Shukr) as well, because gratification is the expression of emotions in lieu of received bounties whereas Hamd (Praise) is the expression of adoration on beauty and grandeur. Though on certain instances both Praise (Hamd) and Admiration (Madah) are used for the same meaning.

The beauty, grandeur and perfection of Allah(s) is not approachable by anyone and we have also said that Praise (Hamd) is the spontaneous development of the expression of the beauty and perfection; thus a question comes up; How is it possible to Praise Allah(s) when his beauty, grandeur and attributes of perfection are beyond the approach of anyone and Praise (Hamd) is defined as the spontaneous expression of this perfection and beauty which man has to feel?


The answer to this question is present in the enlightened words of Ameerul Momineen (a.s). As it was mentioned in the sermon that this Praise in reality is confession of inability. The people of recognition have learnt from here and said that that true praise of Allah (s) is that human being confesses that he is unable to praise the divine essence. The best praise a human being can do in the presence of Allah (s) is his confession of inability to praise. On this basis the greatest praise and known saying of Holy Prophet (s) is there in which He says:



O my Lord! I could not deliver the rights of your recognition.


The recognition for which you are worthy of I could not acquire that level of recognition. As also mentioned in another place:



O my Lord! I could not deliver the rights of your worship neither could I deliver the rights of your obedience.


This is the greatest of all worships and acts of obedience whereby human being after worshipping and being obedient says that O my Master I cannot deliver the rights of your worship. This would be counted amongst the greatest worship and acts of obedience if a person confesses this after having the sense and acceptance which means he is really aware that he cannot deliver the rights due to his Lord. At times a person out of lethargy says that I cannot accomplish this act or denies something out of ignorance.


Certain people at the beginning of some task think that this task is within their capabilities and get occupied in performing it with utmost efforts but when they step inside the valley of practicalities and when they get an idea about the extent of difficulties then they develop this feeling that they won’t be able to accomplish this task. It is with knowledge and recognition that a person reaches this reality that he is incapable of doing this work. The perfection of recognition and rights of recognition is that human being expresses his inability. The way it is evident from every sentence of this enlightened sermon. This is the sign of amalgamation in Monotheism whereby man reaches that stage where he becomes aware that the divine essence cannot come under the captivity of our recognition. This situation also applies to the sermons of Ameerul Momineen (a.s). Human being is incapable to reach the depth of this first sermon and also other sermons of similar type.
The elderly scholars say that the words of Ameerul Momineen (a.s) are above the speech of human beings and below the speech of creator and hence it is not easy to do an exposition and exegesis of his words. Ali (a.s) is not just the commander of believers; he is the commander in absolute form. He is the commander of speech, commander of oration, commander of interpretations and commander of wisdom also. He possesses absolute commandment over everything. Thus it is evident that is it not an easy task to do an exegesis of the words of the commander of speech. The master of monotheists is occupied in expressing his recognition of Allah (s) whereas we are occupied in expressing our recognition of his words. In lieu of the position of the understanding and recognition of this sermon, the recognition of Allah (s) deserves the rights to be said that the appraisals for this recognition is beyond our abilities. The best evidence of this expression of inability is the expressions of inability by the interpreters and commentators of Nahjul Balagha. These commentators have exposed to us the secrets and codes of the sermons of Nahjul Balagha by their great efforts for which Allah (s) will definitely bless them with great rewards. All these commentators have put on our necks big rights and it is due to their efforts that today we are able to understand something from these enlightened words and sermons. Every one amongst the commentators of Nahjul Balagha has understood these sermons to the extent of their own abilities and has made us understand these to the same extent. Some have done the interpretations from the ethical dimensions, some from historical perspective and some from ideological direction have done the commentaries.


Nahjul Balagha is not having a specific topic but in fact it has several fields. Ameerul Momineen (a.s) was himself present in several fields and hence his sermons are also on all these topics. In certain fields or topics of the sermon the commentators walk along the same lines but when the discussions move into some other specific field we can see the inability of all commentators. Some have accepted that here we are not able to comment anything; some by not saying anything have proved that they don’t have the strength to speak and some have given unassociated comments thereby proving that they have nothing to say. Like when the sermon speaks about battles and crusade the commentators also move along the same lines commenting appropriately, similarly when Ameerul Momineen (a.s) talks about personalities, individuals and different groups the commentators also follow the same track; like in the sermons related to the battle of Jamal, Siffeen and Naharwan the commentators and translators can be seen on the same track following Ameerul Momineen (a.s). Though this following and keeping on track is limited to the commentators own knowledge and mental ability but at least on these topics we can see they have lot to say.


But when the discussions moves beyond battles, incidents, individuals, groups towards recognition of Allah which is the ground of Monotheism, the field of bondage, the field of worship, the field of names and attributes of Allah (s) we can see nothing other than inabilities from the commentators and translators. Certain sermons are only of few leafs but the commentaries are of several pages; certain sermons are of only one or two pages but its exegesis run over one or two volumes.


Whereas certain sermons are long and detailed up to several pages but their commentaries are even less then the size of the sermon. For example compare the size of the sermon of ShiqShiqiya and its commentary that runs over pages with the first sermon which is quite lengthy but if you look at its commentary the point under discussion will become clear.


The most detailed and long sermons of Nahjul Balagha are on Monotheisms but in regards of commentaries and exegesis very limited material is found. In the sermons related to Monotheism not even one page of exegesis is seen for sermons of twenty pages; contentment is achieved only by doing literal translations of terminologies whereas in certain other sermons the exegesis of one sermon is done over forty pages.


The reason behind this is that though Ameerul Momineen (a.s) is the man of all fields but amongst all fields it won’t be an exaggeration to consider Ali as the man of Monotheism. According to Ibn –e- Abul Hadid this is the field in which Ali is seen alone and there is no one who can even reach near him and this is the field where others have nothing to say or comment.


…. To be continued.

anajmi
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Re: NAHJUL BALAGHA (ALI'S WORLD)

#3

Unread post by anajmi » Sun Apr 12, 2015 11:03 am

The divine system that the Quran has presented has somehow remained hidden from the eyes of Muslims till date except for one or two specific individuals who understood the reality of this system and pointed others towards it.
The Quran, according to the Quran itself, is very clear. It has been made easy for people to understand. It is revealed in Arabic so that it may be easy to understand etc etc. All according to Allah in the Quran itself. Infact the Quran curses those who keep it's message hidden from the others. So anyone who is telling you that Quranic system is hidden from everyone except one or two specific individuals is a liar and has an ulterior motive or he himself hasn't understood it.

anajmi
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Re: NAHJUL BALAGHA (ALI'S WORLD)

#4

Unread post by anajmi » Sun Apr 12, 2015 11:08 am

In the first sermon of Nahjul Balagha Ameerul Momineen (a.s) discusses the fundamental principles and elements for recognition of religion. This sermon in reality is an explicit example of practical leadership (Imamat) and in fact entire Nahjul Balagha and other sermons like the first sermon are the pictures of leadership (Imamat).
This is a link to the first sermon of Nahjul Balagha

http://www.al-islam.org/nahjul-balagha- ... -described

This is the title of the sermon - Sermon 1: Praise is due to Allah whose worth cannot be described….

According to this link, the first sermon talks only about the greatness of Allah. There is no talk about Imam or Imamat.

I looked at a couple of different websites. The first sermon is the one that I have referred to above.

KA786110
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Re: NAHJUL BALAGHA (ALI'S WORLD)

#5

Unread post by KA786110 » Sun Apr 12, 2015 6:16 pm

@AMAFHH: You are correct the immense depth of knowledge in sermons of Hazrat Imam Ali (A.S.) as preserved in Nahjul Balagha do validate the extra ordinary knowledge bestowed upon Imams by Almighty Allah (We have vested all knowledge in Imam-e-Mubin). They (Imams) are the guiding lights for true believers ( noor un ala noor). Imams are the 'Rope of Allah' to which we have to hold fast.

AMAFHH
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Joined: Mon Jul 16, 2012 3:19 am

Re: NAHJUL BALAGHA (ALI'S WORLD)

#6

Unread post by AMAFHH » Mon Apr 13, 2015 4:24 am

anajmi wrote:
The divine system that the Quran has presented has somehow remained hidden from the eyes of Muslims till date except for one or two specific individuals who understood the reality of this system and pointed others towards it.
The Quran, according to the Quran itself, is very clear. It has been made easy for people to understand. It is revealed in Arabic so that it may be easy to understand etc etc. All according to Allah in the Quran itself. Infact the Quran curses those who keep it's message hidden from the others. So anyone who is telling you that Quranic system is hidden from everyone except one or two specific individuals is a liar and has an ulterior motive or he himself hasn't understood it.

Brother Anajmi
as per your saying its correct that quran is made easy for people to understand but it is only in the context of language as Arabic is easy to understand

if the quranic system is not hidden then Why is the Muslim Ummah Divided ?

anajmi
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Re: NAHJUL BALAGHA (ALI'S WORLD)

#7

Unread post by anajmi » Mon Apr 13, 2015 10:37 am

if the quranic system is not hidden then Why is the Muslim Ummah Divided ?
The muslim Ummah is divided because it consists of imperfect human beings who have created their own versions of the Quran by saying that the real message of the Quran is hidden.
Brother Anajmi
as per your saying its correct that quran is made easy for people to understand but it is only in the context of language as Arabic is easy to understand
There are a gazillion courses available for free on the internet to help you learn Arabic and Arab history for those portions of the Quran that deal with it and might be difficult for others to understand. People have spent their lives studying the Quran and have made their studies available for free. These are the people who can be trusted as against people who tell you that the message is hidden and only they can tell you the meaning, if you pay them and do sujud to them!!

anajmi
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Re: NAHJUL BALAGHA (ALI'S WORLD)

#8

Unread post by anajmi » Mon Apr 13, 2015 10:39 am

And by the way, did you verify the first sermon of Nahjul Balagha? Can you give me the link that you used?

AMAFHH
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Re: NAHJUL BALAGHA (ALI'S WORLD)

#9

Unread post by AMAFHH » Sun May 03, 2015 7:44 am

Description of Imam Ali (a)
Imam Ja’far ibn Muhammad al-Sadiq (as) said:
“By God, ‘Ali ibn Abi Talib (a) never ate anything forbidden as long as he lived in the world, and never were there two things wherein lay God’s good pleasure presented to him without his choosing that which was more taxing of the two for his body, and never did the Messenger of Allah (saws) face any hardship without calling out to ‘Ali (a), out of his trust in him, and none out of this Ummah except him has possessed the capacity, endurance, and strength of the Messenger of Allah (saws). In his conduct, he would act like someone in trepidation whose face was between heaven and hell and who looked forward to the reward of heaven and was frightful of the punishment of hell.
Indeed, he set free in the way of God and for sake of deliverance from Fire a thousand slaves out of his own money, money earned with the toil of his hands and the sweat of his brow. The food of his household consisted of oil, vinegar, and dates, and his dress was never made of anything but coarse cotton, and if his blessed sleeves were too long, he would ask for a scissors and cut them short.
Among his descendants and family, no one ever came closer to resembling him in his learning and dress than ‘Ali’ ibn al-Husayn (a), Imam Zainul Abideen. His son, Imam al-Baqir (a), once entered upon Imam Zainul Abideen (a) and saw that he had reached an unprecedented state in worship. His complexion had paled due to keeping awake at nights; his eyes were sore from weeping; his forehead and nose were bruised due to prolonged prostrations; and his feet and ankles were swollen as a result of standing in prayer.
Imam al-Baqir (a) said: `When I saw him in this condition, I could not stop myself from breaking into tears, so I wept out of compassion that I felt for him while he was sunk in contemplation. Some time passed after I had entered. Then noticing me, he said to me, ‘My son, give me one of those books which describes the worship of ‘Ali ibn Abi Talib (a).’ I gave it to him. He read a little from it and then set it aside in exasperation. Then he declared, “Who has the strength to worship like ‘Ali ibn Abi Talib (a)!?”
[Al-Shaykh al-Mufid, al-‘Irshad, 255-256]