The Life of Imam Ali -AS-

The Life of the Commander of the FaithfulAli b. Abu Talib
(This part gives) an account of the Commander of the faithful, peace be on him, the first of the Imams of the belicvers, of the rulers (wulat) of the Muslims and of God's (appointed) successors in religion after the Apostle of God, the truthful one and the trusted one, Muhammad b. Abd Allah, the seal of the Prophets, blessings on him and his pure family. (He was) the brother of the Apostle of God and his paternal cousin, and his helper (wazir) in his affair, his son-in- law (being married) to his daughter, Fatima the chaste, mistress of the women of the universe. (The full name of) the Commander of the faithful is Ali b. Abi Talib b. Abd al Muttalib b. Hashim b. Abd Manaf. (He was) the Lord of the testamentary trustees of authority (wasiyyin), the best of blessing and peace be on him. His kunya was Abu al-Hasan.
He was born in the Sacred House (i.e. the Kaba) in Mecca on Friday, the thirteenth day of the month of Rajab, thirty years after the Year of the Elephant (c.570). Nobody before or after him has ever been born in the House of God, the Most High. (It was a mark) of him being honoured by God, the Most High, may His name be exalted, and of his position being dignified in its greatness.
His mother was Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her. She was like a mother to the Apostle of God, may God bless him and his family, and he (the Apostle) was brought up under her care.
He was grateful for her kindness and she was among the first to believe in him and she emigrated with him in the group of the emigrants. When she died, the Prophet shrouded her with his own shirt in order to protect her from the insects of the earth, and he laid her to rest in her grave in order that, through that, she might be protected from (the crushing pressure of) the narrow space within the grave. He dictated to her her last words (which were) the statement of the authority (wilaya) of her son, the Commander of the faithful, peace be on him, so that at the examination after burial, she would be able to reply with those words. He singled her out with this great favour because of her position with God, may He be magnified and exalted, and with him, peace be on hinn. The report of that is well known.
The Commander of the faithful, Ali b. Abi Talib, peace be on him, and his brothers were among the leading members of the second generation of descendants of Hashim. In this way he gained two marks of nobility, through his growing up under the care and education of the Apostle of God, may God bless him and his family. He was the first of the family of the House and of the Companions to believe in God and His Apostle. He was the first male whom the Prophet, may God bless him and his family, summoned to Islam and who answered. He never ceased to support the religion and to strive against the polytheists. He constantly defended the faith and fought against those who supported deviation (from the truth) and despotism. He spread the teachings of the sunna (the practice of thc Prophet) and the Qur'an, judged with justice and enjoined (people) to do good.
He was with the Apostle of God, may God bless him and his family, twenty-three years after the (coming) of the (prophetic) mission. Of these, thirteen years were in Mecca before thc migration when he shared with him all the persecutions and bore most of his hardships. Then there were ten years in Medina after thc emigration when he defended him against the polytheists and strove with him against the unbelievers. He protected him with his own life from the enemies of religion until the time God, the Exalted, took (the Prophet) to His heaven, raised him to the highest place in heaven and bestowed His blessings and peace on him and his family. On that day the Commander of the faithful, peace be on him, was thirty-three years of age.
On the day of the death of the Prophet, may God bless him and his family, the community differed over his Imamate. His Shia who were all the Banu Hashim, Salman, Ammar, Abu Dharr, al-Miqdad, Khuzayma b. Thabit - the man who is known as the possessor of two testimonies - Abu Ayyub al-Ansari, Jabir b. Abd Allah al-Ansari Abu Said al-Khudri and people like them among the important emigrants and Ansar, (all these) maintained that he was the successor (khalifa) after the Apostle of God, may God bless him and his family, and the Imam. (They did this) because of his outstanding merit (fadl) above all mankind, through the fact that there were gathered in him the qualities of outstanding merit, judgement and perfection, such as him being the first of the community to enter the faith, his superiority over them in knowledge of the laws, his precedence over them in fighting (jihad) and the distinction which set him apart from them in the extent of his piety, asceticism and righteousness.
Furthermore he had been specially singled out by the Prophet from among (all) his relations because of (the qualities) which no other relation, apart from him, shared with the Prophet and because of the nomination (nass) of his authority (wilaya) by God, may God be magnified and exalted, in the Qur'an where He, may His name be exalted, says:
Your authority (wali) is God and His Apostle and those believers who perfrom the prayer and pay alms (zakat) while they are bowing (in prayer). [ V 55 ]
It is known that no one except him paid alms while bowing (in prayer).
It has been established in language that wali means "the most appropriate for authority" (awla), without there being any opposition (to this definition). If the Commander of the faithful, peace be on him, was, by the stipulation of the Qur'an, more appropriate for authority among the people than themselves because of his being their wali according to the textual nomination (nass) in the Clear Explanation (i.e. the Qur'an, tibyan), it was obviously necessary for all of them to obey him, just as obedience to God, the Most High, and obedience to His Apostle, peace be on him and his family, was required because of the information about their authority (wilaya) over creatures which is given in this verse with clear proof.
(Another reason for their support for the Commander of the faithful was) because of what the Prophet, may God bless him and his family, said on the day (of the assembly) at his house. He had especially gathered the Banu Abd al-Muttalib there in order to make the (following) solemn pledge:
Whoever helps me in this matter will be my brother, my testamentary trustee (wasi) my helper (wazir), my heir and my successor after me.
Then the Commander of the faithful, peace be on him, stood up before him among all the gathering of them, and on that day he was the youngest of them, and he said:
O Apostle of God, I will help you.
Then the Prophet, may God bless him and his family, said:
Sit down, you are my brother, my trustee, my helper, my inheritor and successor after me.
This is a clear statement about the succession (after the Prophet).
In addition, there is also what (the Prophet), peace be on him and his family, said on the day of Ghadir Khumm. The community had gathered to listen to the sermon (in which he asked):
Am I not more appropriate for authority (awla) over you than yourselves?
Yes, they answered.
Then he spoke to them in an ordered manner without any interruption in his speech:
Whomsoever I am the authority over (mawla), Ali is also the authority over.
Thus he (the Prophet) required for him (Ali), through laying down obedience to him and his authority (over them), the same authority as he had over them, and which he made them acknowledge and which they did not deny. This is clear (evidence) of the nomination (nass) of him for the Imamate and for succession to his position.
Furthermore there is (the Prophet's), peace be on him and his family, statement to him at the time of setting out to Tabuk:
You are in the same position with respect to me as Aaron (Harun) was to Moses (Musa) except that there is no prophet after me.
Thus he required him (to have) the office of helping (i.e. administering) and to be characterised by love and outstanding merit over everyone. (He also required) his deputising for him both during his life and after his death. The Qur'an gives evidence for all that coming to Aaron (Harun) from Moses, peace be on them, when God, may He be magnified and exalted, said in giving a report of what Moses, peace be on him, said:
Make Aaron, my brotherly a helper for me from my family. Give me support through him and make him participate in my affair so that we may glorify You much and we may remember You frequently in that You have been a watcher over us. [ XX 29-35]
God, the Most Exalted said:
Your request is granted Moses. [ XX 36 ]
This (verse) confirmed that Aaron had a share with Moses in prophecy, and in helping in delivering the message and his support was strengthened through him by his aid. (Moses) also told him of deputising for him (when he said):
Deputise for me among my people. Act for (their) benefit and do not follow the path of the corrupters. [ VII 142 ]
This confirms his succession by the precise statement of revelation. Therefore when the Apostle of God, may God bless him and his family, gave all the ranks which Aaron had from Moscs to the Commander of the faithful, peace be on him, in the same extent, except for prophecy, (all such things) were required of him as helping the Apostle, giving him support, outstanding merit and love, because these qualities were definitely required by that. Then by the clear statement there is his deputising for him during his life and "after the prophethood" which (gives evidence of his succession) by specification of the exception, (of Prophethood) when he excludes him from it by mentioning "after".
The Imamate of the Commander of the faithful, peace be on him, was for thirty years after the Prophet, may God bless him and his family. For twenty-four years and six months of these he was prevented from administering the laws (of the office) (and had to) exercise precautionary dissimulation (taqiyya) and withdrawal. For five years and six months of these, he was troubled by wars against the hypocrites, those who broke their pledges, the unjust and those who deviated (from the religion) and he was plagued by the seditions of those who had gone astray. In the same way the Apostle of God, may God bless him and his family, had been prevented from (administering) the laws (of his office) through fear and through being spied upon, and through being a fugitive and through being exiled, so that he had no power to fight the unbelievers and no means of defending the believers. Then he emigrated and for ten years after the emigration he remained making war on the unbelievers and being troubled by the hypocrites until the time that God, may His name be exalted, took him unto Himself and made him dwell in the gardens of Paradise.
The death of the Commander of the faithful, peace be on him occurred before dawn of Friday, the twenty-first of the month of Ramadan, in the year 40 A.H. He was a victim of the sword. Ibn Muljam al-Muradi, may God curse him, killed him at the mosque of Kufa, which he had come out to in order to wake the people for the dawn prayer on the night of the nineteenth of the month of Ramadan. He had been lying in wait for him from the beginning of the night. When he (the Commander of the faithful) passed by him while the latter was hiding his design by feigning sleep amid a group of people who were asleep, he (Ibn Muljam) sprang out and struck him on the top of his head with his sword which was poisoned. He lingered through the day of the nineteenth and the night and day of the twentieth and the first third of the night of the twenty-first. Then he, peace be on him, died a martyr and met his Lord, Most High, as one who has been wronged. He, peace be on him, knew of that before its time and he told the people of it before its time. His two sons, al- Hasan and al-Husayn, peace be on them, performed (the tasks) of washing him and shrouding him according to his bequest. Then they carried him to al-Ghari at Najaf in Kufa and they buried him there. They removed the traces of the place of his burial according to his bequest which was made about that to hath of them by him, because of what he, peace be on him, knew about the regime of the Umayyads (which would come) after him, and their hostile attitude towards him. (For he knew) the evil action and abuse to which they would be led by their wicked intentions if they had been able to know that (place). His grave, peace be on him, remained hidden until al-Sadiq Jafar b. Muhammad, peace be on them, pointed it out during the Abbasid regime. For he visited it when he came to visit Abu Ja'far (al-Mansur) while the latter was in al-Hira. Then the Shi'a knew of it and they began from that time to make visitation to his (grave), peace be on him and on his pure offspring.
On the day of his death he was 63 years of age.
Ref:
Kitab al Irshad - Pages 1 - 6The Book Of GuidanceBy Shaykh al MufidTranslated by I.K.A Howard
Imam Ali (as) First in many Fields
1.
He was the only man to be born in the Kabah (The house of God)
2.
He was the first to offer homage to the Holy Prophet (PBUH&HF)
3.
He was the first to offer prayers after the Holy Prophet (PBUH&HF)
4.
He was the first to offer his services for Jihad.
5.
He was the first to receive religious instructions from the Holy Prophet (PBUH&HF)
6.
He was the first to compile and codify the Quran
7.
He was the first to be styled as "brother" by the Prophet (PBUH&HF) and on every occasion
8.
He was the first to give burial to the Prophet (PBUH&HF)
9.
He was the first to offer to sleep in the Prophet's (PBUH&HF) bed on the night of his emigration to Medina
10.
He was the first to be appointed commander in all those battles in which the Holy Prophet (PBUH&HF) didnot participate personally
11.
The honor of the propagation of the Quranic Sura, "al Bara'at" fell to Imam Ali's (as) lot
12.
He was the only man to be titled as the "Second Aaron" by the Prophet (PBUH&HF)
13.
The honor of owning a house which opened into the courtyard of the Prophet's (PBUH&HF) mosque was reserved for Imam Ali (as) alone
14.
He was the first to have the honor of being nominated by the Holy Prophet (PBUH&HF) as his succesor, testator and vice regent.
... and many many more
Imam Ali and the Ancient Prophets
1.
God gave Adam the knowledge of His names, while Ali held the entire knowledge of the Book of Allah.
2.
Adam was married with Eve in the Garden of Paradise, while God married Imam Ali (as) with Fatima (as) in heaven
3.
God styled Noah as a "Grateful Creature" and he was called the Second Adam, while Imam Ali (as) was styled as "Abu'l Ummah"
4.
God made Abraham the "Imam" or the "Leaders of men", while Imam Ali (as) was the Imam of all creation, men and Jinnis
5.
Moses was brought up in the house of Pharoah, while Imam Ali (as) was brought up in the house of the Prophet (PBUH&HF)
6.
Moses threw his rod which became a serpent, whereas Imam Ali (as), while still in the cradle, cleaved the snake into two
7.
Moses name has been mentioned 230 times in the Quran, while Imam Ali's (as) has been referred to in 300 places in the Quran

... and many many more


http://www.balaghah.net/nahj-htm/eng/id/imam-ali/index.htm

SERMON

امام علی-ع-Imam Ali -ph-
Imam Ali .s (ph) says :

1. During civil disturbance adopt such an attitude that people do not attach any importance to you - they neither burden you with complicated affairs, nor try to derive any advantage out of you.
2. He who is greedy is disgraced; he who discloses his hardship will always be humiliated; he who has no control over his tongue will often have to face discomfort.
3. Avarice is disgrace; cowardice is a defect; poverty often disables an intelligent man from arguing his case; a poor man is a stranger in his own town; misfortune and helplessness are calamities; patience is a kind of bravery; to sever attachments with the wicked world is the greatest wealth; piety is the best weapon of defence.
4. Submission to Allah's Will is the best companion; wisdom is the noblest heritage; theoretical and practical knowledge are the best signs of distinction; deep thinking will present the clearest picture of every problem.
5. The mind of a wise man is the safest custody of secrets; cheerfulness is the key to friendship; patience and forbearance will conceal many defects.
6. A conceited and self-admiring person is disliked by others; charity and alms are the best remedy for ailments and calamities; one has to account in the next world for the deeds that he has done in this world.
7. Man is a wonderful creature; he sees through the layers of fat (eyes), hears through a bone (ears) and speaks through a lump of flesh (tongue).
8. When this world favors somebody, it lends him the attributes, and surpassing merits of others and when it turns its face away from him it snatches away even his own excellences and fame.
9. Live amongst people in such a manner that if you die they weep over you and if you are alive they crave for your company.
10. If you overpower your enemy, then pardon him by way of thankfulness to Allah, for being able to subdue him.
11. Unfortunate is he who cannot gain a few sincere friends during his life and more unfortunate is the one who has gained them and then lost them (through his deeds).
12. When some blessings come to you, do not drive them away through thanklessness.
13. He who is deserted by friends and relatives will often find help and sympathy from strangers.
14. Every person who is tempted to go astray, does not deserve punishment.
15. Our affairs are attached to the destiny decreed by Allah, even our best plans may lead us to destruction.
16. There is a tradition of the Holy Prophet "With the help of hair-dye turn old age into youth so that you do not resemble the Jews". When Imam Ali was asked to comment on this tradition, he said that in the early stage of Islam there were very few Muslims. The Holy Prophet advised them to look young and energetic and not to adopt the fashion of the Jews (priest) having long, white flowing beards. But the Muslims were not in minority then, theirs was a strong and powerful State, they could take up any style they liked.
17. For those who refused to side with any party, Imam Ali or his enemies, Imam Ali said: They have forsaken religion and are of no use to infidelity also.
18. One who rushes madly after inordinate desire, runs the risk of encountering destruction and death.
19. Overlook and forgive the weaknesses of the generous people because if they fall down, Allah will help them.
20. Failures are often the results of timidity and fears; disappointments are the results of bashfulness; hours of leisure pass away like summer-clouds, therefore, do not waste opportunity of doing good.
21. If the right usurped from us is given back to us we shall take it, otherwise we shall go on claiming it.
22. If someone's deeds lower his position, his pedigree cannot elevate it.
23. To render relief to the distressed and to help the oppressed make amends for great sins.
24. O son of Adam, when you see that your Lord, the Glorified, bestows His Favors on you while you disobey Him, you should fear Him (take warning that His Wrath may not turn those very blessings into misfortunes).
25. Often your utterances and expressions of your face leak out the secrets of your hidden thoughts.
26. When you get ill do not get nervous about it and try as much as possible to be hopeful.
27. The best form of devotion to the service of Allah is not to make a show of it.
28. When you have to depart from this world and have to meet death (eventually), then why wish delay (why feel nervous about death).
29. Take warning ! He has not exposed so many of your sinful activities that it appears as if He has forgiven you (it may be that He has given you time to repent).
30. When Imam Ali was asked about Faith in Religion, he replied that the structure of faith is supported by four pillars endurance, conviction, justice and jihad.
Endurance is composed of four attributes: eagerness, fear, piety and anticipation (of death). so whoever is eager for Paradise will ignore temptations; whoever fears the fire of Hell will abstain from sins; whoever practices piety will easily bear the difficulties of life and whoever anticipates death will hasten towards good deeds.
Conviction has also four aspects to guard oneself against infatuations of sin; to search for explanation of truth through knowledge; to gain lessons from instructive things and to follow the precedent of the past people, because whoever wants to guard himself against vices and sins will have to search for the true causes of infatuation and the true ways of combating them out and to find those true ways one has to search them with the help of knowledge, whoever gets fully acquainted with various branches of knowledge will take lessons from life and whoever tries to take lessons from life is actually engaged in the study of the causes of rise and fall of previous civilizations .
Justice also has four aspects depth of understanding, profoundness of knowledge, fairness of judgment and dearness of mind; because whoever tries his best to under- stand a problem will have to study it, whoever has the practice of studying the subject he is to deal with, will develop a clear mind and will always come to correct decisions, whoever tries to achieve all this will have to develop ample patience and forbearance and whoever does this has done justice to the cause of religion and has led a life of good repute and fame.
Jihad is divided into four branches: to persuade people to be obedient to Allah; to prohibit them from sin and vice; to struggle (in the cause of Allah) sincerely and firmly on all occasions and to detest the vicious. Whoever persuades people to obey the orders of Allah provides strength to the believers; whoever dissuades them from vices and sins humiliates the unbelievers; whoever struggles on all occasions discharges all his obligations and whoever detests the vicious only for the sake of Allah, then Allah will take revenge on his enemies and will be pleased with Him on the Day of Judgment.
31. There are four causes of infidelity and loss of belief in Allah: hankering after whims, a passion to dispute every argument, deviation from truth; and dissension, because whoever hankers after whims does not incline towards truth; whoever keeps on disputing every argument on account of his ignorance, will always remain blind to truth, whoever deviates from truth because of ignorance, will always take good for evil and evil for good and he will always remain intoxicated with misguidance. And whoever makes a breach (with Allah and His Messenger) his path becomes difficult, his affairs will become complicated and his way to salvation will be uncertain.
Similarly, doubt has also four aspects absurd reason- ing; fear; vacillation and hesitation; and unreasonable surrender to infidelity, because one who has accustomed himself to unreasonable and absurd discussions will never see the Light of Truth and will always live in the darkness of ignorance. One who is afraid to face facts (of life, death and the life after death) will always turn away from ultimate reality, one who allows doubts and uncertainties to vacillate him will always be under the control of Satan and one who surrenders himself to infidelity accepts damnation in both the worlds.
32. A virtuous person is better then virtue and a vicious person is worse than vice.
33. Be generous but not extravagant, be frugal but not miserly.
34. The best kind of wealth is to give up inordinate desires.
35. One who says unpleasant things about others, will himself quickly become a target of their scandal.
36. One who hopes inordinately, impairs his deeds.
37. When Imam Ali, marching at the head of his army towards Syria, reached Ambar, the landlords of the place came out to meet him in zeal of their love, faithfulness and respect, no sooner had they seen Imam Ali they got down from their horses and started running in front of him. Imam Ali asked the reason of their strange actions. They replied that it was their custom to show their love and respect in that way. Imam Ali replied: "By Allah, by your action you do no good whatsoever to your rulers but you tire yourself and put yourself in toils in this world and in trouble in the next. How unfortunate is that exertion, which brings harm here and in the Hereafter and how useful is that ease which keeps you in comfort in this world and away from the Hell in the next.
38. Imam Ali once said to his son Imam Hasan, My son, learn four things from me and through them you will learn four more. If you keep them in mind your actions will not bring any harm to you: The greatest wealth is Wisdom; the greatest poverty is stupidity; the worst unso- ciableness is that of vanity and self-glorification; and the best nobility of descent exhibits itself in politeness and in refinement of manner. The next four things, my son, are: "Do not make friendship with a fool because when he will try to do you good he will do you harm; do not make a miser your friend because he will run away from you at the time of your dire need; do not be friendly with a vicious and wicked person because he will sell you and your friendship at the cheapest price and do not make friend of a liar because like a mirage he will make you visualize very near the things which lie at a great distance and will make you see at the great distance the things which are near to you".
39. Recommended prayers cannot attain the pleasures of Allah for you when obligatory prayers are left unattended.
40. A wise man first thinks and then speaks and a fool speaks first and then thinks.
41. A fool's mind is at the mercy of his tongue and a wise man's tongue is under the control of his mind.
42. One of the companions of Imam fell ill. Imam Ali called upon him and thus advised him: "Be thankful to Allah. He has made this illness a thing to atone your sins because a disease in itself has nothing to bring reward to anyone, it merely expiates one's sins and so far as reward is concerned, one has to earn it with his good words and good deeds. The Almighty Lord grants Paradise to his creatures on account of their piety and noble thoughts".
43. May Allah Bless Kabbab bin Aratt. He embraced Islam of his own freewill and immigrated (from Makkah) cheerfully. He lived a contented life. He bowed happily before the Will of Allah and he led the life of a mujahid.
44. Blessed is the man who always kept the life after death in his view, who remembered the Day of Judgment through all his deeds, who led a contented life and who was happy with the lot that Allah had destined for him.
45. If I cut a faithful Muslim into pieces to make him hate me, he will not turn into my enemy and if I give all the wealth of this world to a hypocrite to make him my friend he will not befriend me. It is so because the Holy Prophet has said: " O Ali! No faithful Muslim will ever be your enemy and no hypocrite will ever be your friend. "
46. The sin which makes you sad and repentant is more liked by Allah than the good deed which turns you arrogant.
47. Value of a man depends upon his courage; his veracity depends upon his self-respect and his chastity depends upon his sense of honor.
48. Success is the result of foresight and resolution, foresight depends upon deep thinking and planning and the most important factor of planning is to keep your secrets to yourself.
49. Be afraid of a gentleman when he is hungry, and of a mean person when his stomach is full.
50. Hearts of people are like wild beasts. They attach themselves to those who love and train them.
51. So long as fortune is favouring you, your defects will remain covered.
52. Only he who has the power to punish can pardon.
53. Generosity is to help a deserving person without his request, and if you help him after his request, then it is either out of self-respect or to avoid rebuke.
54. There is no greater wealth than wisdom, no greater poverty than ignorance; no greater heritage than culture and no greater support than consultation.
55. Patience is of two kinds: patience over what pains you, and patience against what you covet.
56. Wealth converts a strange land into homeland and poverty turns a native place into a strange land.
57. Contentment is the capital which will never diminish.
58. Wealth is the fountain head of passions.
59. Whoever warns you against sins and vices is like the one who gives you good tidings.
60. Tongue is a beast, if it is let loose, it devours.
61. Woman is a scorpion whose grip is sweet.
62. If you are greeted then return the greetings more warmly. If you are favoured, then repay the obligation manifold; but he who takes the initiative will always excel in merit.
63. The source of success of a claimant is the mediator.
64. People in this world are like travelers whose journey is going on though they are asleep. ( Life's journey is going on though men may not feel it ).
65. Lack of friends means, stranger in one's own country.
66. Not to have a thing is less humiliating than to beg it.
67. Do not feel ashamed if the amount of charity is small because to refuse the needy is an act of greater shame.
68. To refrain from unlawful and impious source of pleasures is an ornament to the poor and to be thankful for the riches granted is the adornment of wealth.
69. If you cannot get things as much as you desire than be contented with what you have.
70. An ignorant person will always overdo a thing or neglect it totally.
71. The wiser a man is, the less talkative will he be.
72. Time wears out bodies, renews hopes, brings death nearer and takes away aspirations. Whoever gets anything from the world lives in anxiety for holding it and whoever loses anything passes his days grieving over the loss.
73. Whoever wants to be a leader should educate himself before educating others. Before preaching to others he should first practice himself. Whoever educates himself and improves his own morals is superior to the man who tries to teach and train others.
74. Every breath you take is a step towards death.
75. Anything which can be counted is finite and will come to an end.
76. If matters get mixed up then scrutinize the cause and you will know what the effects will be.
77. Zirar bin Zamra Zibabi, known as Zirar Suda'i, was a companion of Imam Ali. When, after the martyrdom of Imam Ali, he went to Damascus, Muawiya called him and asked him to say something about Imam Ali. Zirar, knowing that Muawiya hated Imam Ali intensely tried to avoid this topic, but Muawiya forced him to speak. Thereupon, Zirar said: "O Amir, I had often seen Imam Ali in the depth of nights, when people were either sleeping or engrossed in amusements, he would be standing in the niche of the Masjid, with tears in his eyes and he would beseech Allah to help him maintain a pious, a virtuous and a noble character and to forsake the world. He would then address the world, saying 'O vicious world! Be away from me, why do you come in front of me like this ? Do you want to allure me ? Allah forbid that I should be allured and tempted by you and your pleasures. It is not possible. Go and try your allurements on somebody else. I do not desire to own you and do not want to have you. I have forsaken you thrice. It is like divorcing a woman thrice after which act she cannot be taken back as a wife. The life of pleasures that you offer is of a very little duration. There is no real importance in what you offer, the desire of holding you is an insult and a humiliation to sober minds. Sad is the plight of those who want to acquire you. They do not provide for the Hereafter. They have to pass through a long journey over a very difficult road towards a sat destination'. Zirar says that when he stopped, there were tears in the eyes of Muawiya who said, 'May peace of Allah be upon Abul Hasan Ali bin Abi Talib, he was undoubtedly like that. Now tell me, Zirar! How do you feel his separa- tion?' Zirar replied, "My sorrow and grief is like that of woman whose only child has been murdered in her lap". With this remark Zirar walked out of the court of Muawiya and left the city.
78. After the Battle of Siffin, somebody asked Imam Ali whether they had been destined to fight against the Syrians. Imam Ali replied if by destiny you mean a compulsion (physical or otherwise) through which we are forced (by nature) to do a thing then it is not so. Had it been an obligation of that kind there would have been no question of reward for doing it and punishment for not doing it (when you are physically forced to do a thing, like breathing, sleeping, eating, drinking etc. then there can be no reward for doing it and no retribution for not doing it. In such cases nature forces you to do a thing and you cannot but do it), then the promised blessings and punishments in life after death will have no meaning. The Merciful Lord has given his creatures (human beings) complete freedom to do as they like, and then prohibited them from certain actions and warned them of the consequences of such actions (His Wrath and His Punishments). These orders of Allah carry in them the least trouble and lead us towards the most convenient ways of life and the rewards which He has promised for good deeds are many times more than the actions actually deserve. He sees people disobeying Him and tolerates them not because He can be overruled or be compelled to accept human supremacy over Him. He did not send His prophets to amuse Himself or provide amuse- ment for them. He did not reveal His orders without any genuine reason nor has He created the galaxies and the earth without any purpose. The Universe without plan, purpose and program is the idea of infidels and the pagans, sorry will be their plight in the leaping fires of Hell. Hearing this the man asked Imam Ali, "Then what kind of destiny was it that we had?" Imam Ali replied: "It was an order of Allah to do it like the order He has given in His Holy Book: You are destined by Allah to worship none but Him, here 'destined' means 'ordered' it does not mean physical compulsion".
79. Acquire wisdom and truth from whomever you can because even an apostate can have them but unless they are passed over to a faithful Muslim and become part of wisdom and truth that he possesses, they have a confused existence in the minds of apostates.
80. Knowledge and wisdom are really the privilege of a faithful Muslim. If you have lost them, get them back even though you may have to get them from the apostates.
81. Value of each man depends upon the art and skill which he has attained.
82. I want to teach you five of those things which deserve your greatest anxiety to acquire them: Have hope only in Allah. Be afraid of nothing but sins. If you do not know a thing never feel ashamed to admit ignorance. If you do not know a thing never hesitate or feel ashamed to learn it. Acquire patience and endurance because their relation with true faith is that of a head to a body, a body is of no use without a head, similarly true faith can be of no use without attributes of resignation, endurance and patience.
83. A man hypocritically started praising Imam Ali, though he had no faith in him and Imam Ali hearing these praises from him said "I am less than what you tell about me but more than what you think about me".
84. Those who have come alive out of a blood-bath live longer and have more children.
85. One who imagines himself to be all-knowing will surely suffer on account of his ignorance.
86. I appreciate an old man's cautious opinion more than the valor of a young man.
87. I wonder at a man who loses hope of salvation when the door of repentance is open for him.
88. Imam Muhammad Baqir says that Imam Ali once said: "There were two things in this world which softened the Wrath of Allah and prevented its descent upon man: One has been taken away from you; hold the other stead- fastly. The one which has been taken away from men is the Holy Prophet and the one which is still left with them and which they must hold steadfastly is repentance and atonement for sins because Allah at one place in the Holy Book addressed the Holy Prophet and said Allah would not punish them while you were among them nor while they were asking for forgiveness. (Surah Anfal, 8 : 33)
89. Whoever keeps in order his affairs with Allah (follows His orders sincerely), Allah will also put his affairs with men in order. Whoever makes arrangement for his salvation, Allah will arrange his worldly affairs; whoever is a preacher for himself, Allah will also protect him.
90. He is the wisest and the most knowing man who advises people not to lose hope and faith in the Mercy of Allah and not to be too sure and over-confident of immunity from His Wrath and Punishment.
91. Like your body your mind also gets tired so refresh it by wise sayings.
92. That knowledge which remains only on your tongue is very superficial. The intrinsic value of knowledge is that you act upon it.
93. Take care and do not pray to the Lord, saying, "Lord! I pray to You to protect and guard me from temptations and trials", for there is none who is not tempted and tried. But beseech Him to guard you against such temptation as may lead you towards wickedness and sins because Allah says in His Holy Book, Know that your wealth and children are temptations. (Surah al-Anfal, 8: 28) it means Allah tried people through wealth and children so that it may be tested as to who is content with what he gets honestly and who is thankful to Allah for the position he is placed in with regard to his children. Though Allah knows them better than even they know themselves, yet those trials and tests are for the purpose of their realizing and knowing those deeds which merit reward or which deserve punishment. There are some people who love to have male children and hate daughters and there are some who simply crave for wealth and hate poverty.
94. Imam Ali was asked the meaning of being well-off or well-provided for. Imam Ali replied, "Your welfare does not lie in your having enormous wealth and numerous children but it rests in your being highly educated and forbearing and in your being proud of your obedience to Allah. If you do a good deed then thank Allah for it and if you commit a sin then repent and atone for it. In this world there is a real welfare for two kinds of people, one is the person who, when commits a sin, atones for it and the other is anxious to do good as much as possible.
95. Importance of the deeds that you have done with fear of Allah cannot be minimized and how can the deeds which are acceptable to Allah be considered unimportant.
96. "Nearest to the prophets are those persons who have to those prophets and obey them". Saying this, Imam Ali cited a passage from the Holy Qur'an 'Best liked by Abraham and nearest to him were the people who obeyed him'. He further said, "That the present times are the times of our Holy Prophet and his faithful followers. The best friend of our Holy Prophet is he who, though not related to him, obeys the orders of Allah and his greatest enemy is the man who though related to him, disobeys Allah '.
97. Imam Ali was told of a Kharijite that he got up in the night to pray and recite the Holy Book. Imam Ali said, "To sleep with having sincere faith in religion and Allah is better than to pray with wavering faith".
98. Whenever a tradition of the Holy Prophet is related to you, scrutinize it, do not be satisfied with mere verbatim repetition of the same because there are many people who repeat the words containing knowledge but only few ponder over them and try to fully grasp the meaning they convey.
99. Imam Ali heard somebody reciting the passage of the Holy Qur'an we belong to Allah and our return is towards Him, Imam Ali said, "How true it is ! Our declaring that we belong to Allah indicates that we accept Him as our Master, Owner and Lord. And when we say that our return is towards Allah indicates that we accept our mortality".
100. Some people praised Imam Ali on his face. He replied, "Allah knows me very well and I also know myself more than you. Please, Lord ! make me better than what they imagine me to be and please excuse those Weaknesses of mine which they are not aware of".
101. To secure for you fame, credit as well as blessings, the help that you give to men in need, should possess the following attributes: whatever its extent, it should be considered by you as trifling so that it may be granted a high status; it should be given secretly, Allah will manifest it; and it must be given immediately so that it becomes pleasant.
102. Your society will pass through a period when cunning and crafty intriguers will be favoured by status, when profligates will be considered as well-bred, well-behaved and elegant elites of the society, when just and honest persons will be considered as weaklings, when charity will be considered as a loss to wealth and property, when support and help to each other will be considered as favour and benevolence and when prayers and worship to Allah will be taken up for the sake of show to gain popularity and higher status, at such times regimes will be run under the advice of women and the youngsters will be the rulers and counselors of the State.
103. Imam Ali's garment was very old with patches on it. When somebody drew his attention towards it, he replied, " Such dresses, when worn by men of status make them submissive to Allah and kind-hearted towards others and the faithful Muslims can conveniently follow the example ". Vicious pleasures of this world and salvation are like two enemies or two roads running in opposite directions or towards opposite poles, one to the North and the other to the South. Whoever likes to gain the pleasures and pomps of this world will hate austerity in life which is necessary to gain salvation. Reverse will be the attitude of a man desirous of achieving Eternal Bliss. One has to adopt either of the two ways of life, and as they both cannot be brought together, a man has to choose one of them.
104. Nawf bin Fizala Bakali, the famous scholar of the early Islamic days says that one night he was with Imam Ali. In the middle of the night, Imam Ali got up from his bed, looked for sometime at the stars and inquired of Nawf whether he was awake. Nawf said: "I got from my bed replying, "Yes, Amirul Mo'minin (Commander of the Faithful) ! I am awake".
Imam Ali said Nawf ! Those are the fortunate people who adopt piety as the principle of their lives and are fully attentive to their welfare for the Hereafter. They accept bare earth as the most comfortable bed and water as the most pleasant drink. They adopt the Holy Qur'an and prayers as their guide and protector and like Prophet Jesus Christ (Isa) they forsake the world and its vicious pleasure.
Nawf ! Prophet David (Daud) once got up at such an hour in the night and said this was the hour when prayers of everyone who prayed were accepted except of those who forcibly collected revenues or who were scandal- mongers or were persons in the police force of a despotic regime or were musicians".
105, Those who give up religion to better their lot in life seldom succeed. The Wrath of Allah makes them go through more calamities and losses than the gains they gather for themselves.
106. There are many educated people who have ruined their future on account of their ignorance of religion. Their knowledge did not prove of any avail to them.
107. More wonderful than man himself is that part of his body which is connected with his trunk with muscles. It is his brain (mind). Look what good and bad tendencies arise from it. On the one hand it holds treasures of know- ledge and wisdom and on the other it is found to harbour very ugly desires. If a man sees even a tiny gleam of success, then greed forces him to humiliate himself. If he gives way to avarice, then inordinate desires ruin him, if he is disappointed, then despondency almost kills him. If he is excited, then he loses temper and gets angry. If he is pleased, then he gives up precaution. Sudden fear makes him dull and nervous, and he is unable to think and find a way out of the situation. During the times of peace and prosperity he becomes careless and unmindful of the future. If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his agitation, impatience and nervousness disgrace him. If he is overtaken by poverty, then he finds himself in a very sad plight, hunger makes him weak, and over-feeding harms him equally. In short every kind of loss and gain makes his mind unbalanced.
108. We, Ahlul Bayt (chosen descendants of the Holy Prophet), hold such central and balancing position in religion that those who are deficient in understanding and acting upon its principles, will have to come to us for reformation, and those who are overdoing it have got to learn moderation from us.
109. A Divine rule can be established only by a man, who, where justice and equity are required, neither feels deficient nor weak and who is not greedy and avaricious.
110. Sohayl bin Hunayf Ansari was a favourite companion of Imam Ali. At the time of Imam Ali's return from Siffin, he died at Kufa of the wounds sustained in the battle. His death left Imam Ali very sad and he said: "Even if a mountain loves me it will be crushed into bits". (it means people are tested with my love,
¤ نوشته شده در ساعت 7:11 توسط سيد علی اصغر موسوی

يا قتيل العبرات

یاحسین !
یاحسین !
و أنتصـر الـــــدم على السيف








یاحسین
بشنو از نی ، وسعت پژواک را
انعکاس ناله ی افلاک را
هر صدایی را که تنهایی نهفت
نی ، میان نغمه ها ، همواره گفت:
"وسعت فریاد من ، صبحی پرند؟!
وا کن از دل عقده های دردمند
تا ز هفت اقلیم عالم بگذرم
گرد دل تنگی نگیرد ، باورم"
اوج غم هر چند با ناله یکی ست
خاطرات نی ،فقط در ناله نیست!
ریشه ی اندوه نی ، در نینواست
زخمه هایش خاطرات کربلاست
نی نوازانی که عاشق نیستند
عاشق فصل شقایق نیستند
هر چه دل ، صرف ترنم می کنند!
" بند هفتم" را به لب ، گم می کنند
بند هفتم ، در مقام عاشق است
در مقام عاشقان لایق است
بند هفتم ، نغمه ی شور دل است
قصه ی اشک و عبور محمل است
بند هفتم ، نی نوای سینه هاست
گر یه ی آیینه در آیینه هاست
بند هفتم ، یا همان ...بند عجیب!
مانده همواره به روی نی ، غریب!
غربت آباد نوایش ، بند بند
زخمی فصلی سراسر ، دردمند
ریشه ی هر نغمه در نی ، نینواست
نینوا ، اندوه نسل کربلاست
***
۱۳۷۷
یاحسین


السلام علیک یا ابا عبدالله الحسین (ع)

همسفر آه
چشم ها غرق تماشا ، که نیامد عباس
نگران بر لب دریا ، که نیامد عباس
اشک ها همسفر آه ، در آن لحظه ی تلخ
خسته از دیدن صحرا که ، نیامد عباس
کودکان منتظر او که مگر بر گردد
آه از این شوق تماشا ، که نیامد عباس؟!
بانگی از دور که در حنجره زخمی دارد
می کند فاش سخن را : که نیامد عباس
کودکی از دل خیمه ، به پدر می گوید :
تو ندیدیش ؟ بگو ، یا که نیامد عباس!
***
۱۳۷۸

يا قتيل العبرات

یاحسین !
یاحسین !
و أنتصـر الـــــدم على السيف








یاحسین
بشنو از نی ، وسعت پژواک را
انعکاس ناله ی افلاک را
هر صدایی را که تنهایی نهفت
نی ، میان نغمه ها ، همواره گفت:
"وسعت فریاد من ، صبحی پرند؟!
وا کن از دل عقده های دردمند
تا ز هفت اقلیم عالم بگذرم
گرد دل تنگی نگیرد ، باورم"
اوج غم هر چند با ناله یکی ست
خاطرات نی ،فقط در ناله نیست!
ریشه ی اندوه نی ، در نینواست
زخمه هایش خاطرات کربلاست
نی نوازانی که عاشق نیستند
عاشق فصل شقایق نیستند
هر چه دل ، صرف ترنم می کنند!
" بند هفتم" را به لب ، گم می کنند
بند هفتم ، در مقام عاشق است
در مقام عاشقان لایق است
بند هفتم ، نغمه ی شور دل است
قصه ی اشک و عبور محمل است
بند هفتم ، نی نوای سینه هاست
گر یه ی آیینه در آیینه هاست
بند هفتم ، یا همان ...بند عجیب!
مانده همواره به روی نی ، غریب!
غربت آباد نوایش ، بند بند
زخمی فصلی سراسر ، دردمند
ریشه ی هر نغمه در نی ، نینواست
نینوا ، اندوه نسل کربلاست
***
۱۳۷۷
یاحسین


السلام علیک یا ابا عبدالله الحسین (ع)

همسفر آه
چشم ها غرق تماشا ، که نیامد عباس
نگران بر لب دریا ، که نیامد عباس
اشک ها همسفر آه ، در آن لحظه ی تلخ
خسته از دیدن صحرا که ، نیامد عباس
کودکان منتظر او که مگر بر گردد
آه از این شوق تماشا ، که نیامد عباس؟!
بانگی از دور که در حنجره زخمی دارد
می کند فاش سخن را : که نیامد عباس
کودکی از دل خیمه ، به پدر می گوید :
تو ندیدیش ؟ بگو ، یا که نیامد عباس!
***
۱۳۷۸

سخنی دیگر

مثنوی عرفان


بسم الله الرحمن الرحیم



از کلیات میرزا عبدالقادر بیدل دهلوی ، یکی مثنوی عرفان اوست ، که در نوع خود بی نظیر و در دقایق عرفانی بی بدیل است ، در این مثنوی مرزی میان حقیقت و مجاز یا تخیل و واقعیت، ایجاد کرده است و وهم و گمان عقلا را مورد نقد قرار می دهد، که در واقع آنچه ما پنداشته ایم همان است که می باشد، یا نه ؟!

بی خبر نشئه ای کنار شطی

به سر انگشت می کشید خطی

گه ز خطش مربعی می جست

گه مثلث به نقش می پیوست

گاه می زد مخمسی به حواس

گه مسدس شدی جهان قیاس

همچنان در خیال تکرارش

محو می کرد دست بیکارش

روزی از پرده ی جنون خیال

شکلی آمد به معرض تمثال

خط آن شکل تا به مسطر زد

دید شخصی ز آب سر بر زد

اضطرابی فشرد اعضایش

لرزه چون موج در سراپایش

بانگ زد کای ستمگر بیکار

زین خطوطم چه می دهی آزار

هر الف کز خط تو گشته عیان

بر سراپای من شکسته سنان

مرد ابله وقوع این تهدید

اثر شغل پوچ خود فهمید

گردن عجز کرد مایل خم

دست ها چون مژه نهاد به هم

که من از دستگاه بیکاری

دارم اینجا خیال سرخاری

دست بیکار تا نباید سود

فرحتم شغل این عمل فرمود

نیستم مست ناشکیبایی

بعد ازین آن کنم که فرمایی

گفت این نقش محو کن زودش

برد فرمان آنچه فرمودش

چون به حک داد خط به حکم ضرور

گشت آن شخصش از نظر مستور

ساعتی ناگذشته زان تهدید

دلکشی ها به خط کشی گردید

بی تحاشی دوباره زین آهنگ

آرزو چون قلم به خط زد چنگ

نقش کارش نکرده رفع حجاب

که شد آن شخص بی نقاب از آب

گفت باز این چه نقش بندی هاست

سعی باطل نگفتمت که خطاست

خط به حک داد بار دیگر هم

شخص را نیز دید عکس عدم

لیک بیکاری اش نداشت ضرور

همچنان غیر خط کشی منظور

هر گه آن نقش بر زمین می بست

صورت غیبش از کمین می جست

می شدی بی گمان معاینه اش

همچو تمثال پیش آینه اش

بس که از هیبتش هراس کشید

قطع شغل هوس نمود و رمید

این حقیقت طریق افسانه

داشت با آشنا و بیگانه

می کشید آن خیال خواب نظیر

هر کسی را به وهمی از تعبیر

عالمی خنده بر جنونش داشت

قصه ی پوچ سرنگونش داشت

بر زبان ها ثمر شد افسونش

منتشر گشت حرف مجنونش

تا به اسناد قدرت تکسیر

ماجرایش گشود بال صفیر

گفت استاد از آن نوا سازی

زد به افسوس سودن آغازی

کای جنون فطرت آن موکل بود

متعلق بر آن شمایل بود

شخص مظروف بود و تابع ظرف

همچو معنی رهین صورت حرف

گر نمی دادی آن حروف به حک

بود محکومت آن ملک بی شک

گنجی از غیب در کف آوردی

وز بلاهت کلید کم کردی

اگر ادراک رهبرت می بود

آن موکل مسخرت می بود

تا قیامت حصول نقش مراد

داد اقبال قدرتت می داد

ابله از آگهی به خود بالید

باز خط بر کنار شط گردید

مدتی خامه در تلاش شکست

دیگر آن نقش اتفاق نبست

دست می سود و هیچ سود نداشت

شعله ی جسته رنگ دود نداشت

آب شد خشک و بحر ماند ز نم

لفظ گم گشت و رفت معنی هم

پس درین کارخانه ی نیرنگ

دارد اشکال صد هزار آهنگ

دل که عرش بنای قدرت هاست

زین نقوش غریب چهره گشاست

هر که را زین بهار قدرت رنگ

عزم شوقی زند در آینه چنگ

بی تکلف حقیقت اقبال

پرده بر داردش ز علم مثال

زین صفت فطرت سلیمانی

کرد قدرت به خاتم ارزانی

بهر تسخیر عالم اوهام

تقشی آراست از توجه تام

که وحوش و طیور و آب و هوا

همه را یافت تابع ایما

تا نفس داشت حکم ها می راند

رنگ چندین بهار می گرداند

اثر نقش کارها دارد

رنگ بستن بهارها دارد

قدرت نقش تا نمایان شد

اهرمن صورت سلیمان شد

در نفس نغمه هاست بی تکرار

کیست محرم نوای این اسرار

عالمی علم و جهل می خواند

این ورق جز نفس که گرداند.

****

آنچه خواندید یکی از حکایات عارفانه ی بیدل در مثنوی "عرفان" بود

گر چه آثار این شاعر کمی غیر قابل تفسیر به نظر می آید اما می شود با آشنا شدن با معیارهای ادبی – عرفانی بیدل در آثارش پی به اسرار آنها برد.

دوستانی که در زمینه ی آثار منظوم یبدل نقد و نظری دارند به نشانی زیر بفرستند تا در وبلاگ های اینجانب به خصوص وبلاگ "یبدلانه" گنجانده شود:

Saapen@gmail.com

با تشکر و سپاس:

قم – سید علی اصغر موسوی "سعا"

****

******

+ نوشته شده در سه شنبه سيزدهم تير 1385ساعت 18:15 توسط سید علی اصغر موسوی | 7 نظر

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نفرت
چقدر می تواند "نفرت" وسعت داشته باشد ؟!

من به وسعت هزار برابر بیشتر از طمع اسراییلی ها (صهیونیزم )

از آنها نفرت دارم !

الا لعنه الله علی القوم الظالمین !

آمین !

+ نوشته شده در يکشنبه يازدهم تير 1385ساعت 2:37 توسط سید علی اصغر موسوی | یک نظر

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عظمت حضرت زهرای مرضیه (س)
السلام علیک یا فاطمه الزهرا ء
***********

مشابهة الزهراء للنبي صلى الله عليه وسلم



اخرج الإمام احمد في المسند عن انس بن مالك قال : لم يكن احد أشبه برسول الله صلى الله عليه وسلم من الحسن بن علي وفاطمة ، صلوات الله عليهم أجمعين ) .


وروى أبو داود في سننه عن عائشة قالت : ما رأيت أحدا أشبه سمتا ودلا وهديا برسول الله صلى الله عليه وسلم في قيامها وقعودها من فاطمة بنت رسول الله قالت : وكانت إذا دخلت على النبي صلى الله عليه وسلم قام إليها فقبلها وأجلسها في مجلسه ) .


وفي رواية الحاكم في المستدرك عن عائشة : ما رأيت أحدا أشبه كلاما وحديثا من فاطمة برسول الله صلى الله عليه وسلم وكانت إذا دخلت عليه رجب بها وقام إليها ، فاخذ بيدها فقبلها وأجلسها في مجلسه ) .


وفي رواية أخري ( للحاكم أيضا ) زيادة ( وكانت هي إذا دخل عليها رسول الله صلى الله عليه وسلم

- ص 157 -


قامت إليه مستقبلة وقبلت يده ) .


وروى البخاري والترمذي عن عائشة انها قالت ( ما رأيت أحدا من الناس كان أشبه بالنبي صلى الله عليه وسلم كلاما، ولا حديثا ولا جلسة من فاطمة ، قالت : وكان النبي صلى الله عليه وسلم إذا رآها أقبلت رحب بها ثم إليها فقبلها ، ثم اخذ بيدها فجاء بها حتى يجلسها في مكانه ، وكانت إذا أتاها النبي صلى الله عليه وسلم رحبت به ثم قامت إليه فقبلته ).



الزهراء بضعة رسول الله صلى الله عليه وسلم


اخرج الإمام مسلم في صحيحه عن المسور بن مخرمة قال قال رسول الله صلى الله عليه وسلم ( انما فاطمة بضعة مني ، يؤذيني ما آذاها ) .


وفي رواية عن الإمام احمد من حديث المسور بن مخرمة ( فاطمة بضعة مني يقبضني ما يقبضها ، ويبسطني ما يبسطها ) ، وفي صحيح البخاري ( فاطمة بضعة مني ، فمن أغضبها فقد أغضبني ) .


وروى الحاكم في المستدرك عن السور بن مخرمة انه بعث إليه بن حسن يخطب ابنته فقال له : قل له فليلقاني في العتمة قال : فلقيه فحمد الله السور وأثنى عليه ثم قال : أما بعد ايم الله ما من نسب ولا سبب ولا صهر أحب إلي من نسبكم وسببكم وصهركم ، ولكن رسول الله صلى الله عليه وسلم قال : ( فاطمة بضعة مني يقبضني ما يقبضها ، ويبسطني ما يبسطها ، وان الأنساب يوم القيامة تنقطع غير نسبي وسببي وصهري ، وعندك ابنتها ، ولو زوجتك لقبضها ذلك ، فانطلق عاذرا له ) .



وفي رواية للإمام احمد ( فاطمة بضعة مني ، يقبضني ما يقبضها ، ويبسطني ما يبسطها ، وان الأنساب تنقطع يوم القيامة ، غير نسبي وسببي وصهري ) .


واخرج مسلم في صحيحه ان رسول الله صلى الله عليه وسلم قال : ( إنما فاطمة بضعة مني يريبني ما رابها ، ويؤذيني ما إذاها ) .


وروى الترمذي في الجامع الصحيح ( إنما فاطمة بضعة مني ، يؤذيني ما إذاها ، وينصبني ما انصبها ) .

وعن مجاهد قال : خرج النبي صلى الله عليه وسلم وهو آخذ بيد فاطمة ، فقال : من عرف هذه عرفها ، ومن لم يعرفها فهي فاطمة بنت محمد ، وهي بضعة مني ، وهي قلبي ، وروحي التي بين جنبي ، فمن آذاها فقد آذاني ، ومن آذاني فقد آذى الله تعالى ) ، هذا ولما اقسم ( أبو لبابة )

- ص 158 -


عندما ربط نفسه في المسجد ، الا يحله احد الا رسول الله صلى الله عليه وسلم وجاءت فاطمة لتحله فأبى ، فقال رسول الله صلى الله عليه وسلم انما فاطمة بضعة مني ، فحلته .

يقول السهيلي في الروض الانف بعد ذلك ، فصلى الله عليه ، وعلى فاطمة ، فهذا حديث يدل ان من سبها فقد كفر ، وان من صلى عليها ، فقد صلى على أبيها ، صلى الله عليه وسلم .



الزهراء أحب الناس إلى النبي صلى الله عليه وسلم

اخرج الطبراني في الأوسط عن أبي هريرة قال ، قال علي : ( يا رسول الله ، أينا أحب إليك ، أنا أم فاطمة ، قال صلى الله عليه وسلم فاطمة أحب إلى منك ، وأنت اعز علي منها ) .


وروى ابن عبد البر في الاستيعاب سئلت عائشة ، رضي الله عنها ، أي الناس كان أحب إلى رسول الله صلى الله عليه وسلم قالت : ( فاطمة ، قيل فمن الرجال ، قالت زوجها إذ كان ما علمه ، صواما قواما ) .

وروى الحاكم في في المستدرك ، وصححه بسنده عن جميع بن عمير، قال : دخلت مع أمي على عائشة ، فسمعتها من وراء الحجاب ، وهي تسألها عن علي ، فقالت : ( تسألينني عن رجل ، والله ما اعلم رجلا كان أحب إلى رسول الله صلى الله عليه وسلم من علي ، ولا في الأرض امرأة كانت أحب إلى رسول الله صلى الله عليه وسلم من فاطمة ).

وروى الحاكم في المستدرك عن عمر انه دخل على فاطمة ، رضي الله عنها ، فقال : ( يا فاطمة والله ما رأيت أحدا أحب إلى رسول الله صلى الله عليه وسلم منك ، والله ما كان احد من الناس بعد ابكي صلى الله عليه وسلم أحب إلي منك ) .

وروى عن عائشة ، رضي الله عنها ، قالت ، قلت يا رسول الله ، مالك إذا قبلت فاطمة جعلت لسانك في فيها مانك تريد ان تلعقها عسلا ، فقال صلى الله عليه وسلم : انه لما اسري بي أدخلني جبريل الجنة فناولني تفاحة فأكلتها ، فكلما اشتقت إلى تلك التفاحة قبلت فاطمة فأصبت من رائحتها رائحة تلك التفاحة ) .


وروى المحب الطبري في ( ذخائر العقبى في مناقب ذوي القربى ) عن أسامة بن زيد عن علي قال قلت : يا رسول الله ، أي اهلك أحب إليك ، قال صلى الله عليه وسلم فاطمة بنت محمد ) .


وروى ابن عساكر عن علي عن النبي صلى الله عليه وسلم انه قال : ( أحب أهلي إلي فاطمة ) .

- ص 159 -



وروى الحاكم في المستدرك بسنده عن أبي ثعلبة الخشني قال : ( كان رسول الله صلى الله عليه وسلم إذا رجع من سفر أو غزاة ، أتى المسجد فصلى ركعتين ، ثم ثنى بفاطمة ، ثم يأتي أزواجه ) .


وعن ابن عمر بسنده انه قال ( ان النبي صلى الله عيه وسلم كان إذا سافر كان آخر الناس عهدا به فاطمة ، وإذا قدم من سفر كان أول من الناس به عهدا فاطمة رضي الله تعالى عنها ) .


وروى المحب الطبري في الذخائر عن ثوبان انه قال ( كان رسول الله صلى الله عليه وسلم إذا سافر ، آخر عهده إتيان فاطمة ، وأول من يدخل عليه إذا قدم فاطمة ، عليها السلام ) .


وروى الطبراني والهيثمي عن ابن عباس قال : ( دخل رسول الله صلى الله عليه وسلم على علي وفاطمة وهما يضحكان فلما رأيا النبي سكتا ، فقال لهما النبي صلى الله عليه وسلم مالكما ، كنتما تضحكان فلما رأيتماني سكتا ، فبادرت فاطمة فقالت : بابي أنت يا رسول الله ، قال هذا ( مشيرة إلى علي ) أنا أحب إلى رسول الله صلى الله عليه وسلم منك ، فقلت : بل أنا أحب إلى رسول الله صلى الله عليه وسلم منك ، فتبسم رسول الله صلى الله عليه وسلم وقال يا بنية رقة الولد ، وعلي اعز علي منك )

*****

من شبکه الشیعه العالمیه :

http://shiaweb.org



****

السلام عليكِ أيتها الشهيدة المظلومة ، السلام عليك يا بنت رسول الله يا فاطمة الزهراء
يا ممتحنة امتحنك الله الذي خلقكِ فوجدكِ لما امتحنك صابرة


اعظم الله اجورنا واجورکم


یا مولانا المهدی (عج)



*********

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+ نوشته شده در پنجشنبه هشتم تير 1385ساعت 1:7 توسط سید علی اصغر موسوی | 4 نظر

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صبر جمیل فاطمه(س)
امان از جدایی !

امان از بغض های شبانه ی بقیع !

امان از بغض هایی که خاموش ست؛

امان از داغی که در دل زینب (س) است چگونه سر به شانه ی تنهایی نگذارد کسی که از هستی خویش جدا شده است؟!

چگونه ناله نکند آن که امانت بی دلیل الهی را شکسته بال و حزین، به آسمان سپرده است؟!

چگونه به تعزیت ننشیند آنکه صبر جمیل فاطمه (س) را در کبود ترین لحظه ها به تماشا نشسته و عاشقانه به شکیبایی مقدس زهرا(س) ، ایمان آورده است؟!

این شانه های خیبر شکن کیست که از سنگینی اشک ها خم شده است ؟!

این دست های صاحب ذوالفقار مگر نیست که از شدت درد می لرزد ؟!

این زبان آتشین خطبه ها نیست که بغض، مجال آه از گلویش گرفته است؟!

با کدامین چکامه ، این مرثیه را بسرایم که سیل اشک ، هستی مدینه را به یغما نبرد؟!

با کدامین نوحه به تعزیت بنشینم که زمین، گریه های آسمان را تاب آورد؟

بانو! ای مادر احساس های سبز ، ای تبلور عصمت ، بانوی آب و آیینه و ای شرافت آدمی در خاک و افلاک!

اگر برکت دست هایت نبود آسمان، ما را ریزه خوار کدامین "دستاس " می کرد تا با گفتن "یا زهرا(س)" تلخی تمام درد ها را به شیرینی درمان بسپارم.

یا زهرا(س) ، ای آینه لطافت هستی در ضمیر خاک.



**



خورشید، وضو گرفته از راه می رسد. مجال شب، به مناجات کهکشان سپرده شده است و مجال روز، به دعای خورشید؛ خورشیدی که هر روز ، شاهد زشتی و زیبایی مخلوقات است؛ زیبایی کودکان خانه ی زهرا(س) و زشتی دست هایی که آتش به همراه دارند.

خورشید، شرمناک از روی محجوب علی ست ؛ شرمگین خیبر شکنی که به پیامبر قول داده است برابر تمام غم های عالم شکیبایی کند؛ حتی مصیبت زهرا(س) !

خورشید، هر روز به نیابت از شیعیان به تربت پنهان زهرا(س) سلام می کند و گرمای حضور خویش را از آستان کبریایی او می طلبد.

سلام بر تو ای دختر عواطف نبوی (ص)، مهربانترین بانو، یگانه ی هر دو گیتی !

بانو ! نامت بلند در نهانخانه ی تمام گنبد ها؛ نامت به شکوه در زلال تمام آب ها و آیینه ها ؛ داغت را بهانه ای جز زلال اشک ها نیست!

تربت پنهان تو را باید در سودای دل به جستجو پرداخت که عصمت عارفانه ی تو تنها در زلال عاشقانه دل هویدا می شود و بس!

زیارتگاه تو ؛ پاک ترین نقطه از دل مومنان است که با التجا به نامت تمامی دردهای بی درمان را درمان می بخشد و زلال معرفتت با گفتن " یا زهرا(س)" ، بر نگاه ها جاری می شود .

چه دردناک است یاد آوری شهادت تو! چه جانکاه است غربت تو !

بانو! تو را به غربت بقیع، یاورمان باش در مصایب دنیا!



***





+ نوشته شده در شنبه بيست و هفتم خرداد 1385ساعت 23:25 توسط سید علی اصغر موسوی | 2 نظر

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قامت صبر
؛؛آه بر خاست برافلاک که آیینه شکست؛؛

قامت صبر؛ زدلواپسی سینه ؛ شکست

از همان روز؛ خزان شعله غم را افروخت

رنگ در ساحت دیرینه ی سبزینه شکست

از همان روز؛ به دنبال غروبی غمگین

اشک د ر پلک به خون خفته ی آدینه شکست

از همان روز فقط هیزم دل ها غم شد

کعبه را آتش شک ؛ ُحرمت دیرینه شکست

آتش از خاطره ی سینه خجالت دارد !

بس که در موج نگاهش ؛ دل آیینه شکست

د رنگاه سه نفرُ؛ آه ؛ که تنها سه نفر ؟!

قامت صبر علی (ع) در حرم سینه شکست

****
مصرع اول از : استاد محمد علی مجاهدی
***
۱۳۷۸---قم -- سیدعلی اصغر موسوی




+ نوشته شده در جمعه نوزدهم خرداد 1385ساعت 13:29 توسط سید علی اصغر موسوی | 3 نظر

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یافاطمه الزهرا (س)
مدینه غربت شب را چه زود پنهان کرد



همین که چشم علی (ع) را ، ستاره باران کرد



نهاد دست بلا ، زخم خاطری بر دل



که تا ابد نشود با سکوت ، درمان کرد



***



بلور باور مردم گرفت ، رنگ غبار



و کفر هم به غلط وارگیش اذعان کرد



حرامیان ثناگو به سجده رو کردند



هوس ، کنار وضو ، خیس ، دست شیطان کرد



چنان به جانب منبر خزید ، ((ابن الوقت))



که آسمان ز تعجب ستاره پنهان کرد



؛ سقیفه ؛ رنگ وقاحت به دست ها بگذاشت



حنای ؛سامریان ؛ صحبت از خدایان کرد



شکست حرمت آیینه را غبار سکوت



دوبار ه نفی تماشا غروب زندان کرد



****



چه مردمان پلیدی که ((آب)) را کشتند!



و((آتش)) از هدفش ادعای ایمان ، کرد





****

۱۳۷۶ - قم

+ نوشته شده در جمعه نوزدهم خرداد 1385ساعت 1:34 توسط سید علی اصغر موسوی | نظر بدهید

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محرم دل




هر که شد محرم دل ، در حرم یار بماند

وانکه این کار ندانست ، در انکار بماند !

+ نوشته شده در دوشنبه پانزدهم خرداد 1385ساعت 3:1 توسط سید علی اصغر موسوی | نظر بدهید

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فریادگر آزادی
سکوت



کم کم همانند عنکبوتی هولناک



به تابیدن تار خویش



مشغول بود!



و شهر، روستا



خوشحالی اش را با عرض و طول



کراوات ها می سنجید!



و یکی از شاه بودن



خوشحال!



فریادی سکوت سرد شبستان را



شکست



و نخستین شمع



به نا م " آزادی "



روشن شد!

و امروز جهان به فریادی



بس " رساتر "



و شمع هایی بس "نورانی تر"



نیاز دارد



تا پیام آور عدالت و آزادی باشد!



***



یاد فریادگر عزت و آزادی



بخیر

رحمة الله علیه





+ نوشته شده در شنبه سيزدهم خرداد 1385ساعت 13:6 توسط سید علی اصغر موسوی | نظر بدهید

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سلام
سلام !

از حسن نظر شما بزرگواران

بی نهایت ممنونم !

***

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+ نوشته شده در پنجشنبه چهارم خرداد 1385ساعت 13:37 توسط سید علی اصغر موسوی

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به بهانه روز تولد چهل سالگی ام
***



آغازی به نام "" چهل سالگی ""

آغاز روزی که برای خودت

بیشتر از پدر و مادر و زن و فرزند مهم تر است .

"روز تولد " !

روز تولدی که به تو بودن بخشید !

صاحب نام و شناسنامه شدی !

گریستن و خندیدن آموختی !

نوازش دیدن و تنبیه شدن !

بالیدن و عاشق شدن !

شکست و اندوه !

و زندگی با کسی که عاشقش نیستی !

....و آنگاه تنها میزبان اندوه هایت :

شعر !

شعر !

و بازهم شعر !



**



چهل سال بیش رفت که من لاف میزنم

کز چاکران پیر مغان ، کمترین منم !



هرگز به یمن عاطفت پیر می فروش

ساغر تهی نشد ، ز می صاف روشنم



از جاه عشق و دولت رندان پاکباز

پیوسته ، صدر مصطبه ها بود ، مسکنم



در شان من به درد کشی ، ظن بد مبر !

کآلوده گشت جامه ، ولی پاک دامنم



شهباز دست پادشهم ، این چه حالت ست

کز یاد برده اند ، هوای نشیمنم ؟!



حیف است بلبلی چو من ، اکنون درین قفس !

با این لسان عذب ، که خامش چو سوسنم ...





** ( حضرت خواجه –ره - )







*****

آغازین روزهای خرداد ماه سال 1345 (دومین روز )



در روستای "چهارحد " از توابع بخش خرقان ساوه



به دنیا آمدم . خانواده ام روحانی و از سادات "ورچند"



به شمار می آمدند . چهارحد طبیعتی دارد همانند



"دشت مغان " بهارش سبز و دلپسند است .



و از" سه" سالگی به شهر مقدس "قم " نقل مکان کردیم .



البته تابستان هارا بازهم به روستا چهارحد بازمی گشتیم



چون تابستان های قم بی شباهت به "جهنم " بنودند !



(گرچه بنابه حدیث معصومین (ع) یکی از درب های بهشت از قم باز می شود )



تحصیلات و بالیدن از کودکی به نوجوانی واز نوجوانی به جوانی ،



همگی در این دو کان مغایر هم صورت گرفت



"تا اینکه سال 1362 که به خدمت نیروی هوایی در آمدم.



سال 1364 به " جزیره خارک " منتقل شدم



و جای سومی را تجربه کردم که مسیر زندگی ام را به سوی ادبیات (شعر) و



جدی گرفتن آن گشود !



و از خزانی روزهای پاییز سال 1364 تا کنون تنها بهانه برای زیستن ،



همین همنشینی با "حضرت شعر " بوده است !



از آغازین روزهای بهار سال 1358 که جمعه ها برای درختکاری به



روستا های کویری قم می رفتیم تا شب های همان سال ها که با



اسلحه نیمه اتوماتیک "" ام1 "" به گشت می رفتیم ، از سال های جنگ



(( که هنوز هم 70 در صد تنم را در آتش حساسیت هایش می سوزاند



و مجبورم به علت نداشتن دفترچه بیمه خدمات درمانی مبالغ قابل توجهی را



برای درمان مزمن آن خرج کنم ))



تا امروزکه علم "تعهد در ادبیات " را به دوش می کشم !





وبرای سفارش کار و نوشتن مقاله ای



به هر" نامرد" رو میزنم ،



تنها و تنها علتش در خاکی بوده که طبیعت زیبای آن





(( نه دزدی یادم داده نه فریب مردم و نه برای



ریاست ، نه پا بر شانه کسی گذاشتن را ))





طبیعت دودمانم وطبیعت روستا "مرامی " را یادم داد





که(به خاطر خودم و موقعیت شغلی خودم) هیچ کس را فدا نکنم !



**



از ایرانی بودن :" فقرش " به من رسیده !





از مسلمان بودن : " تکلیفش " !





و از شاعر بودن : بیگاری اش !!





***





حاشا به کرمت مملکت ! حاشا !!!





چگونه فرزندان" فریب و ریا" را به "صداقت پیشگان" ترجیح می دهی !





حاشا به کرمت ! ای خاک زیبا ، ای اندوه تنهایی ناصر خسرو !





زخم ناسور سهراب ! غم حافظ ! زهر تیشه فرهاد !





کدامین نامردمی هایت را بشمارم:کجاست امیر کبیر ؟!



کجاست فرخی یزدی ؟!



کجاست حنجره سرخ شعر ؟! کجاست پژواک فریاد من ؟!!!



چه کسی گفته که مهمان نوازی ؟! مهمان نوازی ات در تاریخ



تنها برای چشم آبی ها دلپسند بوده و بس !



***





...و اینک چهلمین سالی که باید چهل "شمع " را بر مزار آرزوهایم روشن نساخته، فرو بنشانم !







دعا کنید این پاک باخته را





که نه" تنعمی " از دنیا گرفت





و نه " نصیبی " از آخرت خواهد داشت !





الهی که همگان "سه چهل سال " از زندگی نصیب ببرند و شما نیز !



یا علی مدد !









+ نوشته شده در سه شنبه دوم خرداد 1385ساعت 0:9 توسط سید علی اصغر موسوی | 14 نظر

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سرمه خواب
عکس خورشید در این آینه زندانی نیست

هر چه گفتیم بگو ، صحبت حیرانی ، نیست ؟ !



تو در آن برزخ گیسو ، به سیاهی خرسند

من به دنبال سحرگاه ، که زندانی نیست



نقطه چین است جواب سخنم ، این آژنگ

از همان جنس که پیوسته ، نمی دانی ،نیست !



پیری حوصله را ، فصل سکوتت آورد

جنگ دیوار ودر اینجا ، به غزل خوانی نیست



وقت تنگ است و فراسو ، خطری بی پایان

ترس این قافله از برف زمستانی نیست !



سرمه ی خواب ، مبین چشم به یلدا دارد

صبح ، در پنجره خمیازه ی پنهانی نیست !



با الفبا ، سخن عشق ، میاموز به من

آخر این پیر ، همان طفل دبستانی نیست



((سر زلف تو نباشد ، سر زلفی دیگر

از برای دل ما ، قحط پریشانی نیست)) *۱



**

*۱ بیت از صائب تبریزی (ره)

**

***



۱۳۸۰

+ نوشته شده در دوشنبه يکم خرداد 1385ساعت 12:50 توسط سید علی اصغر موسوی | نظر بدهید
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سید علی اصغر موسوی هستم متولد 2/3/1345 در روستای "چهارحد" بخش خرقان ساوه .
در "قم" بالیده و حدود 21 سال در وادی ادبیات (شعر) به سیر وسلوک پرداخته ام . به مدت 11سال نظامی (نهاجا) بودم ودر آنجا بعنوان شاعر گروه پدافند هوایی تهران در مناسبت های مختلف شعر خوانی می کردم .
یکی دو سالی هم " مدیر "انجمن بسیجیان اهل قلم قم بودم .
گرایشم در شعر بیشتر غزلسرایی بوده و از سال 80 به بعد بیشتر نویسندگی می کنم تا شاعری!
وبلاگ های متعددی دارم در موضوعات مختلف ادبی- آیینی و به ارتباطات سالم" اینترنتی" احترام می گذارم . اهل تحقیق و نقد (در ادبیات کهن و معاصر، با گرایش مذهبی ) بوده و دستی هم در "طنز " دارم . عشق (از نوع آسمانیش) را بیشتر دوست می دارم واین وبلاگ را با نام تخلص خود (سعا) ایجاد کرده ام برای آشنایی بیشتر دوستان با بنده. توفیق رفیق راه جملگی تان .

××××

نه نیازم به خرابات ، نه دیر است و حرم
هر کجا نام "علی" برده شود ، نور آنجاست !

یا علی مدد !

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پست الکترونیک
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آذر 1385
مهر 1385
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تير 1385
خرداد 1385
ارديبهشت 1385

پیوندها
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الفبای تنهایی

سلام

بنام حضرت دوست
وسلام به حضرت دوست
میلاد نور مبارک!
اللهم صل علی محمد وال محمد
***