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Reliable Narrations: Intellect and Knowledge

Islamic Salvation

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:bismillah:

 

A small collection of 82 reliable narrations concerning Intellect and Knowledge translated into English with annotated footnotes. 

Download PDFhttps://www.scribd.com/document/361632457/Book-of-Intellect-and-Knowledge-Mu-jam-1-1

This is an UNSECURED version to aid copy and paste.

 

Preamble

The first book of the first volume is the book of Intellect and Knowledge. Some short words on the Islamic conception of both is in order.

Aql is the vehicle through which the initial queries about the reality of life and nature of the world is made. It is also an essential component towards the Ma’rifa [recognition] of Allah. Thus it becomes the preliminary ‘inner prophet’ which can lead to ‘outward’ guidance and consequently obedience of Allah. It has been attributed to al-Sadiq that he said when asked to define Aql:

ما عبد به الرحمن واكتسب به الجنان

That by which the Rahman [Most Merciful] is worshipped and by which the Gardens are acquired[1]

Aql is what will be held accountable. The more perfect the Aql of the one doing the deed the more complete it becomes and vice versa. The messenger of Allah is supposed to have said:

إذا رأيتم الرجل كثير الصلاة كثير الصيام فلا تباهوا به حتى تنظروا كيف عقله؟

If you see a man who prays a lot and fasts a lot then do not be overly impressed with him until you observe how his Aql is[2]

Knowledge and its pursuit has been given such importance in Islam that a Western Scholar like Rosenthal could speak of the ‘Empire of Reason’. Knowledge is of many types, but the one which has been obligated is acquiring the knowledge which will make one succeed in this world and hereafter i.e. knowledge of the creator and one’s obligations towards Him.

It is not enough to gain knowledge in theoretical terms, in fact the very definition of knowledge is the one which is put into practise. This is best summed up in a narration attributed to the Commander of the Faithful:

حسبك من العلم أن تخشى الله، وحسبك من الجهل أن تعجب بعلمك

It is enough to be considered knowledge that you be in awe of Allah, and it is enough to be considered ignorance that you feel proud with that which you know[3]

 

[1] al-Kafi: 1/11

[2] al-Kafi: 1/26

[3] Amali of al-Tusi: 1/62



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Salaam Aleikum Brother and may Allah سُبْحَانَهُ وَ تَعَالَى accept your dua's and prayers and bless you.

I came to following hadith:

It was said: What is in it O Commander of the Faithful? He said: »In it are the hands of the oath-breakers1«2

If I understand in this hadith it is talking about the oath breakers of Scholars, Politics, Qurra etc. But what about the regular people of oath breakers. What is considered to be an oath and what is considered to be the breaking of the oath of regular people? Is promising something then come to the point that he can't keep the promise is as oath breaking?

Edited by Dhulfikar

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Wa Alaykum Salam. Jazakalla for your Dua. 

After listing the five groups of people whom the mill-stone will grind, the Commander of the Faithful speaks of a City in which will be the hands of oath-breakers.

You know that the prophet had predicted that Ali will have to fight three groups of people after him, including the Nakithin [oath-breakers]. This was realized in the Battle of Basra against Aisha, Talha and Zubayr [the last two having given him the pledge of allegiance and then reneged on it]. This tallies with the hands of these individuals being found in that city [because Bay'a is given by the hand].

This being the case, I think the primary meaning of oath-breakers in the Hadith should be those individuals who make a pact with someone [especially the pledge of allegiance to a leader] and then break it treachery.

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Salam:

Brother Islamic Salvation:

Can you please explain and share with us the hadith that relate to this ayat? (2:78) 

 

:bismillah:

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

 

this is from tafsir as Safi (can you please translate?)
قال عليه السلام: قال رجل للصادق عليه السلام فإذا كان هؤلاء العوام من اليهود لا يعرفون الكتاب الا بما يسمعونه من علمائهم لا سبيل لهم إلى غيره فكيف ذمّهم بتقليدهم و القبول من علمائهم و هل عوام اليهود الا كعوامنا يقلّدون علمائهم فان لم يجز لأولئك القبول من علمائهم لم يجز لهؤلاء القبول من علمائهم فقال عليه السلام بين عوامنا و علمائنا و بين عوام اليهود و علمائهم فرق من جهة و تسوية من جهة أما من حيث استووا فان اللَّه قد ذمّ عوامنا بتقليدهم علماءهم كما قد ذمّ عوامهم و أمّا من حيث افترقوا فلا، قال بيّن لي ذلك يا بن رسول اللَّه قال إنّ عوام اليهود كانوا قد عرفوا علمائهم بالكذب الصريح و بأكل الحرام و الرّشا و بتغيير الأحكام عن واجبها بالشفاعات و العنايات و المصانعات «1» و عرفوهم بالتعصب الشديد الذي يفارقون به أديانهم و إنهم إذا تعصبوا أزالوا حقوق من تعصبوا عليه و اعطوا ما لا يستحقه من تعصبوا له من اموال غيرهم و ظلموهم من أجلهم و عرفوهم يقارفون المحرّمات و اضطروا بمعارف قلوبهم إلى أن من فعل ما يفعلونه فهو فاسق لا يجوز ان يصدق على اللَّه و لا على الوسائط بين الخلق و بين اللَّه فلذلك ذمّهم لما قلّدوا من قد عرفوا و من قد علموا أنّه لا يجوز قبول خبره و لا تصديقه في حكايته و لا العمل بما يؤديه إليهم عمّن لم يشاهدوه و وجب عليهم النظر بأنفسهم في أمر رسول اللَّه صلّى اللَّه عليه و آله إذ كانت دلائله أوضح من أن يخفى و أشهر من أن لا يظهر لهم و كذلك عوام أمّتنا إذا عرفوا من فقهائهم الفسق الظاهر و العصبيّة الشديدة و التّكالب «2» على حطام الدنيا و حرامها و إهلاك من يتعصبون عليه و إن كان لإصلاح أمره مستحقاً و بالترفق بالبر و الإحسان على من تعصبوا له و إن كان للاذلال و الإهانة مستحقاً فمن قلّد من عوامنا مثل هؤلاء الفقهاء فهم مثل اليهود الذين ذمّهم اللَّه بالتقليد لفسقه فقهائهم فأما من كان من الفقهاء صائناً لنفسه حافظاً لدينه مخالفاً على هواه مطيعاً لأمر مولاه فللعوام أن يقلّدوه، و ذلك لا يكون الا بعض فقهاء الشيعة لا جميعهم فان من يركب من القبائح و الفواحش مراكب فسقة فقهاء العامّة فلا تقبلوا منهم عنا شيئاً و لا كرامة لهم.

Any further material from Nur thaqalyn, Qummi, majma al bayan etc???

Thanks,

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Reference to Note # 2 in the OP.

"...until you observe how his Aql is."

This I challenge for two reasons. 1] l do not know the Arabic etymology of Aql but the Wikipedia source says this word is from the heathen pagan Greek nous -knowledge.  So is a pagan idea  a source of  lsIamic knowledge?

And to continue with this religious objection, does this pronouncement not contradict Ayat 73:20? Where it is revealed that we recite what is 'easy' for us? Where salah and zakah are our focus?

2] And l also have a secular objection. Ask this question: lf aql is so valued then what hope do the mentally retarded have?

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On ‎10‎/‎23‎/‎2017 at 1:10 AM, La fata illa Ali said:

... this ayat? (2:78) 

The key word is amaniyya -wishful thinking.

The people being criticized are criticized for their 'wishing' alone because they too lazy to learn and -as unbelievers- are unconcerned with their individual fates on the Last Day.

Not criticized is illiteracy. Was not Muhammad-s.a.w.s. also illiterate ?

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7 hours ago, hasanhh said:

Reference to Note # 2 in the OP.

"...until you observe how his Aql is."

This I challenge for two reasons. 1] l do not know the Arabic etymology of Aql but the Wikipedia source says this word is from the heathen pagan Greek nous -knowledge.  So is a pagan idea  a source of  lsIamic knowledge?

A perfect equivalence in English for the Islamic conception of Aql is difficult to find.

The narrations that speak of Aql, notwithstanding the ones with a mystical bent which treat it as a ‘being’ in some cosmological sense, all indicate that it is above mere intellect in the sense of cleverness. Aql does not just mean mere function of ratiocination. These narrations expect every possessor of Aql to follow the way of Allah (i.e. Islam) which is the logical thing to do i.e. the one who disobeys Allah then his Aql has not been perfected. 

Perhaps a better word would be ‘consciousness’ with its evocation of self-awareness of who we are and what Allah wants from us. In this context, it is easy to understand why the merit of one who performs Salat for example, with an understanding of what it is and why he is doing it, will have a greater reward than the one who is doing it out of mere habit and without such an understanding.

7 hours ago, hasanhh said:

And to continue with this religious objection, does this pronouncement not contradict Ayat 73:20? Where it is revealed that we recite what is 'easy' for us? Where salah and zakah are our focus?

That verse has to do with lightening the burden for those who were keeping the night vigil prayer. It asks them to recite, as much of the Qur'an as they could without over-taxing themselves. It does not have to do with those deficient in Aql.

7 hours ago, hasanhh said:

2] And l also have a secular objection. Ask this question: lf aql is so valued then what hope do the mentally retarded have?

The Pen has been lifted for those who are mentally retarded. Each soul will be judged according to its capacity.

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2 hours ago, Islamic Salvation said:

A perfect equivalence in English for the Islamic conception of Aql is difficult to find.

The narrations that speak of Aql, notwithstanding the ones with a mystical bent which treat it as a ‘being’ in some cosmological sense, all indicate that it is above mere intellect in the sense of cleverness. Aql does not just mean mere function of ratiocination. These narrations expect every possessor of Aql to follow the way of Allah (i.e. Islam) which is the logical thing to do i.e. the one who disobeys Allah then his Aql has not been perfected. 

Perhaps a better word would be ‘consciousness’ with its evocation of self-awareness of who we are and what Allah wants from us. In this context, it is easy to understand why the merit of one who performs Salat for example, with an understanding of what it is and why he is doing it, will have a greater reward than the one who is doing it out of mere habit and without such an understanding.

That verse has to do with lightening the burden for those who were keeping the night vigil prayer. It asks them to recite, as much of the Qur'an as they could without over-taxing themselves. It does not have to do with those deficient in Aql.

The Pen has been lifted for those who are mentally retarded. Each soul will be judged according to its capacity.

We had nous in school.

The Ayat reveals "sometimes ... stand-up ... 2/3rds ... " with other people included. This addresses the anxiousness believers have -inshallah- and not a "lightening of the burden".

From a commentary l found,  http://www.islamicstudies.info/tafheem.php?sura=73&verse=20 , this Ayat was revealed in two sections at different times.

Back to aql.  ls it not revealed that Allah-s.w.t. knows what we disclose and not disclose?  lf we do not have the ability to disclose our inmost, is it now a subject of "capacity"?  Surah 17:25 

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On 10/23/2017 at 8:10 AM, La fata illa Ali said:

Salam:

Brother Islamic Salvation:

Can you please explain and share with us the hadith that relate to this ayat? (2:78) 

 

:bismillah:

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

 

this is from tafsir as Safi (can you please translate?) Any further material from Nur thaqalyn, Qummi, majma al bayan etc???

Thanks,

Wa Alaykum Salam. 

What you have quoted from Tafsir al-Safi goes back to Tafsir al-Askari [a Tafsir which claims to originate from the Eleventh Imam].

This is the translation:

قال رجل للصادق عليه السلام فإذا كان هؤلاء العوام من اليهود لا يعرفون الكتاب الا بما يسمعونه من علمائهم لا سبيل لهم إلى غيره فكيف ذمّهم بتقليدهم و القبول من علمائهم و هل عوام اليهود الا كعوامنا يقلّدون علمائهم فان لم يجز لأولئك القبول من علمائهم لم يجز لهؤلاء القبول من علمائهم فقال عليه السلام بين عوامنا و علمائنا و بين عوام اليهود و علمائهم فرق من جهة و تسوية من جهة أما من حيث استووا فان اللَّه قد ذمّ عوامنا بتقليدهم علماءهم كما قد ذمّ عوامهم و أمّا من حيث افترقوا فلا،

A man said to al-Sadiq عليه السلام: If the common people among the Jews did not have any other way to obtain knowledge of the Book except through what they heard from their scholars - then why did He blame them for their following of the scholars and acceptance from them?

Further, is it not the case that the common people among the Jews are like our common people for they [our common people] too follow their scholars, so if it is not permitted for them [the Jews] to accept from their scholars then is it not also impermissible for these [our common people] to accept what their scholars say?

He عليه السلام said: Between our common people and our scholars and the laity among the Jews and their scholars there is a difference in one aspect and similarity in another aspect. As far as the similar aspect is concerned then just as Allah censured our common people for the blind following of their scholars He did the same in censuring their common people, but as for the divergent aspect then No [he did not censure it].

  قال بيّن لي ذلك يا بن رسول اللَّه قال إنّ عوام اليهود كانوا قد عرفوا علمائهم بالكذب الصريح و بأكل الحرام و الرّشا و بتغيير الأحكام عن واجبها بالشفاعات و العنايات و المصانعات و عرفوهم بالتعصب الشديد الذي يفارقون به أديانهم و إنهم إذا تعصبوا أزالوا حقوق من تعصبوا عليه و اعطوا ما لا يستحقه من تعصبوا له من اموال غيرهم و ظلموهم من أجلهم و عرفوهم يقارفون المحرّمات و اضطروا بمعارف قلوبهم إلى أن من فعل ما يفعلونه فهو فاسق لا يجوز ان يصدق على اللَّه و لا على الوسائط بين الخلق و بين اللَّه فلذلك ذمّهم لما قلّدوا من قد عرفوا و من قد علموا أنّه لا يجوز قبول خبره و لا تصديقه في حكايته و لا العمل بما يؤديه إليهم

The Narrator said: Explain it for me O the son of the messenger of Allah.

He عليه السلام said: the common people among the Jews knew that their scholars used to lie outright, eat the forbidden wealth, were corrupt, changed the laws from what they should be based on intercession, favours and bribes. They also knew that their scholars were excessively partisan, that they used to split up their religion because of this rivalry and used to trample the rights of those they were against and give those they are partial towards what they do not deserve of the wealth of others, they used to oppress them [the enemies of their allies] to please their biases. They knew them to perpetrate the forbidden. They [the common people] knew it in their hearts [had intrinsic knowledge] that the one who does what they used to do is a Fasiq, and it is not acceptable to consider them truthful in what they attribute to Allah or to the intermediaries between the creation and Allah. That is why He censured them when they followed those they knew for a fact it was forbidden to accept their reports or consider them truthful in what they say, or to act based on what they instruct.

  وكذلك عوام امتنا إذا عرفوا من فقهائهم الفسق الظاهر ، والعصبية الشديدة والتكالب على حطام الدنيا وحرامها ، وإهلاك من يتعصبون عليه إن كان لاصلاح أمره مستحقا ، وبالترفق بالبر والاحسان على من تعصبوا له ، وإن كان للاذلال والاهانة مستحقا فمن قلّد من عوامنا مثل هؤلاء الفقهاء، فهم مثل اليهود الذين ذمّهم الله تعالى بالتقليد لفسقة فقهائهم

Likewise, the laity of our community, if they recognize signs of clear-cut Fisq from their scholars, extreme partisanship, their turning towards amassing the wealth of this world and its prohibited items, destroying the affair of the one they are biased against even though extending assistance to him is what is appropriate,  showing compassion, good-will and charity to the one they are biased towards even thought humiliating and chastising them is the appropriate response - then the one among our common people who follows such Fuqaha are like the Jews and those who are censured by Allah the Elevated because of their following of corrupt scholars.

فأما من كان من الفقهاء صائناً لنفسه، حافظاً لدينه، مخالفاً لهواه، مطيعاً لأمر مولاه، فللعوام أن يقلدوه. وذلك لا يكون إلاّ بعض فقهاء الشيعة، لا جميعهم فان من يركب من القبائح و الفواحش مراكب فسقة فقهاء العامّة فلا تقبلوا منهم عنا شيئاً و لا كرامة لهم.

As for the one among the Fuqaha who protects his soul, preserves his religion, opposes his caprice [desires], and obeys the command of his Master then it is upon the laity to follow him. There are only some of the Fuqaha of the Shia who are like this, not all. As for those who perpetrate the despicable and abominable acts the way the `Amma [proto-Sunni] scholars do then do not not accept from them about us anything and they are not to be honoured.

Edited by Islamic Salvation

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      His special position with al-Sadiq
      Hisham is said to have been influenced initially by the ideas of Jahm b. Safwan (d. 128). His ‘conversion’ to Shi’ism was borne out of an encounter with the master described below:   It is narrated from Umar b. Yazid [who recounted] that - His nephew Hisham used to subscribe to the Jahmi Madhhab as far as religion was concerned and was devilishly adept at it. He asked me one day to arrange it so that he could enter in and meet Abi Abdillah عليه السلام. I requested permission [from the Imam] to allow Hisham to come meet him which he [Imam] approved. I stood to depart and took a few steps but began thinking about his [Hisham’s] viciousness and maliciousness [when arguing] so I returned back to Abi Abdillah عليه السلام and informed him of these traits of his. Abu Abdillah عليه السلام said to me: O Umar - do you fear for me? I became ashamed of what I had said and recognized that I had overstepped my limits [tripped up]. I departed in a state of shame until I came to Hisham and informed him that permission had been granted but requested him to delay going to meet him [i.e. because of my embarrasment to meet the Imam so soon], but Hisham could not wait and hurried to see him. He knocked and entered and I went with him.
      When we were seated in his presence Abu Abdillah عليه السلام asked him a question which Hisham hesitated over and could not answer. Hisham asked him [the Imam] to give him time [to come up with the answer] which Abu Abdillah عليه السلام agreed to. Hisham went away and sought to find the answer for several days to no avail. He retuned to Abi Abdillah عليه السلام at which point Abu Abdillah عليه السلام solved it for him. He [the Imam] proceeded to ask him other questions which invalidated his [Hisham’s] beliefs and creed. This caused Hisham to leave in sadness and confusion. He [Hisham] said: I remained for days with my confusion unresolved.
      Umar b. Yazid said: Hisham asked me to seek permission for him to enter and meet Abi Abdillah عليه السلام for the third time. I went to see Abi Abdillah عليه السلام who said: He should wait for me in such and such place - which he named - in Hira so as we can meet tomorrrow if Allah wills. Umar says: I proceeded to Hisham and informed him of his [the Imam’s] words and instruction. He [Hisham] was very pleased and delighted by that and preceded him [the Imam] in reaching the location that he [the Imam] had mentioned.
      Then I saw Hisham after that and asked him what had happened between them. He informed me that he was the first to reach the location that Aba Abdillah عليه السلام had appointed for him, as he was waiting he saw Abi Abdillah عليه السلام approaching on a mule of his. Hisham says: When I got a glance of him and he came near me I was overcome by awe at his visage, so much so that I could not find the words to speak and my tongue was motionless. Abu Abdillah عليه السلام stopped before me for a moment waiting for me to speak, but this just added to my amazement and astonishment. When he saw this he struck his mule and continued on until he entered one of the roads in Hira. I was sure that what had happened to me and my awe of him was not but from Allah Mighty and Majestic because of his [the Imam’s] great position and station in the eyes of the Majestic Lord.
      Umar said: Hisham attached himself to Abi Abdillah عليه السلام and abandoned his former Madhhab and converted to the true religion. Then he ascended to a position beyond that of all the companions of Abi Abdillah عليه السلام and all praise belongs to Allah.
      al-Sadiq recognised the potential of Hisham as an able student almost instantly. He seems to have treated him preferentially to other disciples and favoured him beyond others. The Imam taught him the secrets of Tawhid and supplicated for him. It is this close nurturing of Hisham which allowed him to climb the ladder of ascent to the pinnacle of his field. Ali b. Ibrahim – his father – al-Nadhr b. Suwayd – Hisham b. al-Hakam - that he asked Aba Abdillah عليه السلام about the Names of Allah and their derivation [etymology] saying: What is Allah derived from? so he [the Imam] said to me: O Hisham, Allah is derived from … have you understood O Hisham? an understanding through which you can repel and defeat our enemies and those who betake another apart from Allah Mighty and Majestic [alone].
      I said: Yes.
      He said: May Allah benefit you by it and make you firm O Hisham.
      Hisham said: By Allah no one has defeated me on the subject of Tawhid to this day when I stand in the position I do.   
      That Hisham reached the pinnacle is clear in the incident of the famous debate with the Syrian. It is the young Hisham who speaks last and best despite the presence of all the other major students much older than him garnering the praise of the Imam in the process. Ja’far b. Muhammad b. Qulawayh – Muhammad b. Ya’qub al-Kulayni – Ali b. Ibrahim – his father – a number of his men – Yunus b. Ya’qub who said: I was at Abi Abdillah’sعليه السلام when a man from the people of Syria came and said: I am a man who is proficient in theology, jurisprudence and the inheritance laws. I have come to debate your companions … He [the Imam] said to me: Go out the door and look for any of the experts and bring him in. He [Yunus] said: I brought in Humran b. A’yan who was good at debating, al-Ahwal who was also good, Hisham b. Salim who was good too, and I brought in Qays al-Ma’sir who was the best of them in my estimation. He [Qays] had learnt to debate at the hands of Ali b. al-Husayn عليهما السلام.  
      When the gathering settled down – this was in pavillion which had been pitched on a mountain near the sanctuary (Ka’ba) where Abu Abdillah عليه السلام used to spend a few days before the Hajj – Abu Abdillah عليه السلام peered outside the pavillion and saw a camel ambling.
      He [the Imam] said: It is Hisham by the Lord of the Ka’ba! He [Yunus] said: We thought that ‘Hisham’ was a reference to a man from the descendants of Aqil greatly beloved to him, but it turned out to be Hisham b. al-Hakam whose beard had just sprouted for the first time, and there was no one among us who was not older than him.
      He [Yunus] said: Abu Abdillah عليه السلام made room for him … then he said: O Humran debate the man, Humran debated him and defeated him. He [the Imam] said: O Taqi debate the man, al-Ahwal debated him and won. Then he [the Imam] said: O Hisham b. Salim debate him, but they ended in a draw. Then Abu Abdillah عليه السلام said to Qays al-Ma’sir: debate him, so he debated him and Abu Abdillah عليه السلام began laughing at their talk because of what befell the Syrian [of defeat]. 
      Then he [the Imam] said to the Syrian: debate this young man - that is Hisham b. al-Hakam ….
      Yunus said: I thought that he [the Imam] would - by Allah - say to Hisham words similar to what he had said to the others [i.e. the Imam had found fault in all their argumentations] but instead he said: O Hisham, you never fall flat [settle on the ground], everytime it seems that you are about to come to ground [i.e. be defeated] you just bend your legs [to able to leap] and off you fly away again. The likes of you should debate the people. Therefore be wary of slipping and you will find that succor is around the corner if Allah wills.
      al-Sadiq took great pride in Hisham’s achievements, and on at least one occasion asked Hisham to recount the details of a particularly momentous debate to the other disciples. Hisham had developed a decisive argument for the need for an Imam at all times in his debate with Amr b. Ubayd the Mu’tazili using an analogy of the centrality of the ‘heart’ relative to the other body functions to describe the centrality of the Imam to relative to the Umma. al-Ayyashi – Ali b. Muhammad b. Yazid al-Fayruzani al-Qummi – Muhammad b. Ahmad b. Yahya – Abi Ishaq – Muhammad b. Hammad – al-Hasan b. Ibrahim – Yunus b. Abd al-Rahman – Yunus b. Ya’qub who said: There were with Abi Abdillah عليه السلام a large number of his companions. Among them were Humran b. A’yan, The Believer of Taq (al-Ahwal), Hisham b. Salim, al-Tayyar and others among them Hisham b. al-Hakam who was just a young man. Abu Abdillah عليه السلام said: O Hisham, he [Hisham] said: at your service O the son of the Messenger of Allah! He [the Imam] said: Will you not inform me how you dealt with Amr b. Ubayd and your questions to him? Hisham said: I revere you and am thus self-conscious in front of you! My tongue does not speak in your presence. Abu Abdillah عليه السلام said: If I order you to do something then do it … Abu Abdillah laughed with delight [after Hisham recounted his debate] and then said: Who taught you this O Hisham? He said: O the sone of the Messenger of Allah the words were made to flow through me tongue! He [the Imam] said: I swear by Allah that this is written in the scrolls of Ibrahim and Musa!
       
      His special position with al-Kadhim
      Hisham enjoyed an especially close relation with al-Kadhim عليه السلام
      al-Tusi says:
      كان من خواص سيدنا مولانا موسى بن جعفر عليه السلام
      He was one of the intimates of our master Musa b. Ja’far عليه السلام
      This can be seen in the examples below:
      Hamduwayh b. Nusayr – Muhammad b. Isa – al-Hasan b. Ali b. Yaqtin who said: Whenever Abu al-Hasan [al-Kadhim] عليه‌ السلام wanted some neccessities for himself, or something of a personal nature, he would write to my father Ali: ‘purchase for me this and that or acquire for me such and such, and the one to undertake that should be Hisham b. al-Hakam’. But if it had to do with his [the Imam’s] more general responsibilities he would just write: ‘purchase for me this and that’ and not mention Hisham unless it was personal.
      It is also said that his [the Imam’s] favour towards him [Hisham] and his [Hisham’s] status in his [the Imam’s] estimation reached such a level that he [the Imam] sent him [Hisham] fifteen thousand gold coins and said to him: ‘do business with them and keep the profits thereof returning to us only the capital’. Hisham did as instructed. May Allah bless Abi al-Hasan.    
      Hamduwayh and Ibrahim the sons of Nusayr – Muhammad b. Isa – Zuhl – Asad b. Abi al-Ala who said: Abu al-Hasan the First عليه‌ السلام wrote to those who had come up from his Shia in one of the years during the pilgrimage season [to make the Hajj] about fulfilling a certain need of his, no one took it up [responded positively] except Hisham b. al-Hakam. He [Asad] said: He [the Imam] later wrote to him - that is Hisham b. al-Hakam - ‘may Allah make your reward paradise’.
    • By shadow_of_light in From Earth to Heaven
         1
      ....
      ....
      غمگین, گل یاس
      اشکت چو الماس
      قلب رئوفت
      سرشار از احساس
       
      بانوی خسته
      دلت شکسته
      زیر خاک سرد
      بخواب آهسته
       
      مسافر شب
      برو تا بهشت
      نیست جای تو
      این دنیای زشت
       
      عزم سفر کرد
      رفت تا افلاک
      خداحافظ ای
      دنیای ناپاک
       
      اگرچه هستی
      آرام و خاموش
      هرگز نگردد
      یادت فراموش
    • By Sisterfatima1 in Fatima
         0
      My dear sweet daughter as time goes by I feel more and more we are being disconnected your birth was truly a blessing for me after a difficult time 
      you were my everything watching you grow up and having people around you caring for you and loving you when I can’t be there hurts me alot
      i wish I could be the one holding your hand and helping you during hard times 
      I would give anything to have one more day with you and just play with you like we used to play 
       
      I miss your laughter I miss holding you when you were sad I miss you singing to your brother 
      I’ve missed out on so much in your life I hate living with this 
      i wish daddy would let me know you more 
      if you ever read this one day my sweet girl know that mummy loves you and wants you no matter what anybody says I never abandoned you 
      I hope one day we can be reunited 
      I pray Allah will always keep you safe my precious baby 
    • By Haji 2003 in Contemporania
         0
      The vegetarian industry holds that killing animals is bad. No doubt killing an animal means that it suffers a premature death. However nowadays, at least, it is because of the human need for meat that millions of animals have a life that they otherwise would not have had - because there would not have been an economic reason for them to be bred.
      The issue then, is one of premature death vs. not having a life at all.
      If people believe that animals are sentient and have some level of intelligence and should not be slaughtered as a result - surely those very arguments can be used to against denying those animals life as a vegetarian lifestyle would. 
      So the solution to the ethical/sustainability issues around meat eating is not to ban the practice altogether, rather it is to do with proper animal husbandry and a level of animal protein consumption that is lower than at present.
    • By Ali in ShiaChat.com Blog
         14
      [This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama!  I will also provide some feedback on development efforts, new features and future goals and objectives]
      Part 1 - The IRC (#Shia) Days!
      Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 year old me was still trying to make sense of it all. 
      In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial up modem was.  Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) -  I digress.
      Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in armchair jihadi-like debates with our Sunni brothers on an IRC channel called #Shia.  (Ok, a side note here for all you little pups.  This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”.  The “Hash tag” was a much cooler thing back in the day than the way you young’uns use it today).
      For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client.  It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as member of their chat room.  Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.).  Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years.  I learned everything I knew from that channel and met some of the most incredible people.  Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course the alternate was school and work but that was just boring to a 15 year old.
      In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia.  As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggy backed on one of our member’s servers and domain name.
      The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam.  As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style.  Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.
      A thought occurred to me.  Why not start a “forum” for the moderators to use?  The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today.  The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at anytime from anywhere was extremely well welcomed by the Internet users.  I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just setup was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.
      [More to follow, Part 2..]
      So who here is still around from the good old #Shia IRC days?
    • By Islamic Salvation in A Marginalia to Mu'jam
         13

       
      A small collection of 82 reliable narrations concerning Intellect and Knowledge translated into English with annotated footnotes. 
      Download PDF: https://www.scribd.com/document/361632457/Book-of-Intellect-and-Knowledge-Mu-jam-1-1
      This is an UNSECURED version to aid copy and paste.
       
      Preamble
      The first book of the first volume is the book of Intellect and Knowledge. Some short words on the Islamic conception of both is in order.
      Aql is the vehicle through which the initial queries about the reality of life and nature of the world is made. It is also an essential component towards the Ma’rifa [recognition] of Allah. Thus it becomes the preliminary ‘inner prophet’ which can lead to ‘outward’ guidance and consequently obedience of Allah. It has been attributed to al-Sadiq that he said when asked to define Aql:
      ما عبد به الرحمن واكتسب به الجنان
      That by which the Rahman [Most Merciful] is worshipped and by which the Gardens are acquired[1]
      Aql is what will be held accountable. The more perfect the Aql of the one doing the deed the more complete it becomes and vice versa. The messenger of Allah is supposed to have said:
      إذا رأيتم الرجل كثير الصلاة كثير الصيام فلا تباهوا به حتى تنظروا كيف عقله؟
      If you see a man who prays a lot and fasts a lot then do not be overly impressed with him until you observe how his Aql is[2]
      Knowledge and its pursuit has been given such importance in Islam that a Western Scholar like Rosenthal could speak of the ‘Empire of Reason’. Knowledge is of many types, but the one which has been obligated is acquiring the knowledge which will make one succeed in this world and hereafter i.e. knowledge of the creator and one’s obligations towards Him.
      It is not enough to gain knowledge in theoretical terms, in fact the very definition of knowledge is the one which is put into practise. This is best summed up in a narration attributed to the Commander of the Faithful:
      حسبك من العلم أن تخشى الله، وحسبك من الجهل أن تعجب بعلمك
      It is enough to be considered knowledge that you be in awe of Allah, and it is enough to be considered ignorance that you feel proud with that which you know[3]
        [1] al-Kafi: 1/11
      [2] al-Kafi: 1/26
      [3] Amali of al-Tusi: 1/62
    • By Haji 2003 in Contemporania
         0
      Every day there is news of some new aspect of animal intelligence that has been discovered. Whether it is elephants, orcas or lobsters we are finding out about how these creatures manifest different aspects of what we consider intelligence to be.
      Of course, the irony is that whatever intelligence we observe was always there, what has changed is the development of tests on our part in order to measure it. Some of these tests are very simple and elegant, but what they highlight is the evolution in man's ability to identify phenomena and then develop measures to assess it.
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