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In the Name of God بسم الله

Imamology

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Qa'im

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A man said to Imam as-Sadiq [a], "May I be your sacrifice! By Allah, I love you and love whoever loves you. O my master; how numerous your Shi`a are!"

The Imam replied, “Would you please mention them?”

The man said, “They are too many.”

The Imam replied, “Could you count them?”

The man said, “They are too many to count.”

Imam as-Sadiq [a] said, “If the number [of true Shi`a] reaches a little more than three hundred, then what you desire (i.e. divine government) will happen. Our Shi`a are those whose voices do not pass beyond their ears, nor does their zeal go beyond their body, nor do they praise us openly, nor do they quarrel with anyone because of us, nor do they sit with anyone who criticizes us, nor do they talk to anyone who abuses us, nor do they love anyone who hates us, nor do they hate anyone who loves us."

The man said, “Then how do we deal with these different groups, who pretend that they are Shi`a?”

The Imam replied, “They will be tried, purified and distinguished. Years come that will perish them, a sword that will kill them and disagreement that will scatter them. Our real Shia are those, who do not growl like a dog, do not covet like a crow, and do not ask people for alms even if they die of hunger.”

The man asked, “May I be your sacrifice! Where can I find such a kind of people?”

The Imam replied, “You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to another, who, if they are seen they, will not be known, if they are absent, they will not be missed, if they become ill, they will not be visited, if they propose to a woman, they will not be married, and if they die, their funerals will not be attended. It is they, who divide their wealth among them, who visit each others' graves, and who never disagree even if their countries are different.” 

حدثنا أبو سليمان أحمد بن هوذة الباهلي، قال: حدثنا أبو إسحاق إبراهيم بن إسحاق النهاوندي سنة ثلاث وسبعين ومائتين ((5))، قال: حدثنا عبد الله بن حماد الأنصاري سنة تسع وعشرين ومائتين، عن رجل، عن أبي عبد الله (عليه السلام) أنه دخل عليه بعض أصحابه، فقال له:
" جعلت فداك، إني والله أحبك وأحب من يحبك، يا سيدي ما أكثر شيعتكم.
فقال له: أذكرهم.
فقال: كثير.
فقال: تحصيهم؟
فقال: هم أكثر من ذلك.
فقال أبو عبد الله (عليه السلام): أما لو كملت العدة الموصوفة ثلاثمائة وبضعة عشر كان الذي تريدون، ولكن شيعتنا من لا يعدو صوته سمعه، ولا شحناؤه بدنه، ولا يمدح بنا معلنا، ولا يخاصم بنا قاليا ((1))، ولا يجالس لنا عائبا، ولا يحدث لنا ثالبا، ولا يحب لنا مبغضا، ولا يبغض لنا محبا.
فقلت: فكيف أصنع بهذه الشيعة المختلفة الذين يقولون إنهم يتشيعون؟
فقال: فيهم التمييز، وفيهم التمحيص، وفيهم التبديل، يأتي عليهم سنون تفنيهم، وسيف يقتلهم، واختلاف يبددهم.
إنما شيعتنا من لا يهر هرير الكلب، ولا يطمع طمع الغراب، ولا يسأل الناس بكفه وإن مات جوعا.
قلت: جعلت فداك، فأين أطلب هؤلاء الموصوفين بهذه الصفة؟
فقال: اطلبهم في أطراف الأرض أولئك الخفيض عيشهم، المنتقلة دارهم، الذين إن شهدوا لم يعرفوا، وإن غابوا لم يفتقدوا، وإن مرضوا لم يعادوا، وإن خطبوا لم يزوجوا، وإن ماتوا لم يشهدوا، أولئك الذين في أموالهم يتواسون، وفي قبورهم يتزاورون، ولا تختلف أهواؤهم وإن اختلفت بهم البلدان "

 

There is a reason why Shaykh an-Nu`mani put this hadith near the beginning of his Kitab al-Ghayba. The narration is rich in eschatological content. At the beginning, a distinction is made between those who simply love Ahl al-Bayt (most of us), and the true Shi`a of Ahl al-Bayt. Lovers may be loyal students and devotees, but their faith is not at the level of full yaqeen. The Imam then says that if 300+ of such people were to come up, then this affair (the rise of the Mahdi) would occur. There are similar narrations to this, where Imam as-Sadiq says that if he even had 17 true Shi`a, or 6, he would go out and seek the Caliphate. The true Shi`a are not simply those who pray and fast, but rather they have a special relationship with the Imam. So special, that he is their rolemodel, and they begin to take on his characteristics.

So the Imam describes these people: they are in taqiyya, they avoid those who hate the Imams, they will survive all the fitnas and fires of the End times which will only refine their faith, they are rejected and despised by society, they live simply, and they support one and love one another even if their ethnic backgrounds are different. Sound familiar? This is how the Imams were, especially the Qa'im, as well as their truest Shi`a: they hid the divine secrets from the ignorant persecutors, they were the masters of tawalla and tabarra', they held their faith close during the tests, and it often cost them their lives. But they didn't care about the tribe, nationality, or race of their true friends. These are some of the highest spiritual prescriptions in Islam, and they are the keys to making the five pillars great. The Prophet said that each of these people would have the reward of 50 companions due to the patience they must endure (سيأتي قوم من بعدكم الرجل الواحد منهم له أجر خمسين منكم.). He described the believer at the End Times to be like a man holding two burning pieces of coal ( يأتي على الناس زمان الصابر منهم على دينه كالقابض على الجمر ). Imam ar-Rida compared them to gold, who are refined in the furnace of affliction (يفتنون كما يفتن الذهب، ثم قال: يخلصون كما يخلص الذهب.) also see Isaiah 48:10.

The true Shi`a of Husayn (as), whom we honour and bless alongside Husayn, were not those who remained in the Hijaz to do Hajj, or those in Kufa who were keeping up their prayers. They were those who lived his life and died his death. Likewise, this narration from Kitab al-Ghayba is about the true believers who will live the life of the Hidden Imam. They are patiently waiting, dissimulating, their hearts hurt for the sin around them, they are hunted, and unrecognized. They themselves are hidden in a way, because they are avoiding the fitna, and their righteousness garners the marginalization of the people at large. Even someone as prominent as Sayyid Sistani lives a simple, distant, devoted life, and despite his prominence, will never be "popular" in the way celebrities are. Likewise, the best people you've met are probably those who do not advertise their humility and their deeds, and actually do their best to conceal it. However, these people are not alone. They are the supporters of one another, they visit one another, they marry one another, they know and recognize one another. These people share an intimate relationship with their Imam, one that will always be far beyond that of an ordinary worshiper and lover.

 

Imam `Ali [a] said, "You will be fraught with a dark, gloomy, blinding schism – none will be delivered from it except the numa."

He was then asked, "O Abu’l Hasan, and what is the numa?"

The Imam replied, "The one whose self is not recognizable to the people."

عنه، عن أبي حاتم (3)، عن محمد بن يزيد الآدمي (4) - بغدادي عابد - قال: حدثنا يحيى بن سليم الطائفي (5)، عن متيل بن عباد (6) قال: سمعت أبا الطفيل يقول: سمعت علي بن أبي طالب عليه السلام يقول: أظلتكم فتنة (مظلمة) (7) عمياء منكشفة (8) لا ينجو منها إلا النومة. قيل: يا أبا الحسن وما النومة ؟. قال: الذي لا يعرف الناس ما في نفسه (9).

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The Imam replied, “You can find them in the far sides of the world. They are those, whose lives are so simple, whose abodes move from place to another, who, if they are seen they, will not be known, if they are absent, they will not be missed, if they become ill, they will not be visited, if they propose to a woman, they will not be married, and if they die, their funerals will not be attended. It is they, who divide their wealth among them, who visit each others' graves, and who never disagree even if their countries are different.” 

 This is so true.

Thank you brother Qaim, for another excellent blog entry.  May Allah reward you in this world and the next. 

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Brilliant article. I have a question:

We have in our hadith literature narrated that the thuhoor of the Imam occurs when there is nobody left on Earth who is mustadh'af (i.e. a blameless ignorant) about Islam. How is this reconciled (if at all) with the hadiths about the immense station of a true supporter of the Imam of our time?

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2 minutes ago, silasun said:

We have in our hadith literature narrated that the thuhoor of the Imam occurs when there is nobody left on Earth who is mustadh'af (i.e. a blameless ignorant) about Islam. How is this reconciled (if at all) with the hadiths about the immense station of a true supporter of the Imam of our time?

Can we see the hadith?

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These hadiths are kind of depressing cause they make you feel like if you be super religious you will be alone it kind of saddens me cause I don't have a lot of friends in my life especially people my age and being a good Shia always connected me with people like I can just go and talk to people at my center regardless of how much of a nerdy geek I am and at the end of the day we have the connection that we love Hussain(as) unlike in high school where I struggled to make friends for some time due to the fact that I didn't have much in common with anyone or if I did it was superficial.

So when I read hadith like this it kind of digs me back in to that depressing loneliness I'm not trying to say the hadith is wrong  the problem is with me at the end of the day. I just cant help but feel saddened a little that this is how lonely I will be if I become that kind of Shia as described in the hadith(ANd that is a BIG IF). Also what will happen to our majlis our muharam ceremonies etc.. I wonder. I cant help but hope these hadiths that I read have more of a metaphorical meaning or some kind of hidden meaning that we don't know and keep us from taking the hadith at face value.

I already feel very lonely for my beliefs even amongst Shias I don't like the idea of it becoming that much worse sadly.   

This line for example hits me hard "if they propose to a woman, they will not be married"

Edited by Al Hadi

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The Imam and his Shi`a are in the world, but they are not of the world. They eat sparingly, they dress simply, limit their speech, lengthen their prayer, and constantly fight the appetites of their lower nafs. They may be alone in one sense, but they are alone with the Alone. Their company is one another, their home is the mosque, knowledge is their companion, scholars are their intimates, and the poor are their friends. Their tongues are constantly moving in dhikr. They are always busy, there is never a dull moment, because their hearts are in constant flux.

So don't think of it as depressing, what better company than your Lord, your Imam, and the believers? What better activity than the seeking of knowledge and adoration of the Beloved?

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38 minutes ago, Qa'im said:

The Imam and his Shi`a are in the world, but they are not of the world. They eat sparingly, they dress simply, limit their speech, lengthen their prayer, and constantly fight the appetites of their lower nafs. They may be alone in one sense, but they are alone with the Alone. Their company is one another, their home is the mosque, knowledge is their companion, scholars are their intimates, and the poor are their friends. Their tongues are constantly moving in dhikr. They are always busy, there is never a dull moment, because their hearts are in constant flux.

So don't think of it as depressing, what better company than your Lord, your Imam, and the believers? What better activity than the seeking of knowledge and adoration of the Beloved?

Like I said maybe its just my personal deficiency. I don't know maybe I like there to be lots of Shias. and religious people I don't like the idea of one day being mostly by myself because of what I believe no friends no wife etc.. It kind of hurts.

I always thought that the imam will come when there are so many shia and the religious atmosphere is so great that through the science of proportions we will still percentage wise have as many non religious as religious shia as now maybe a bit more religious people. But the Religious people will be so large in number that instead of having 20 or 30 ultra super sahaba of imam like Shia who are perfect in the way they treat God nd their fellow humans because of the religious environment that the believers worked hard to make we were able to nurture instead of 20-30 of those awesome ALPHA type Shia we will have 313 that we made instead. And they will become the close companions of the imam(As)

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Sorry Qa'im, I could not find the hadith except one whose authenticity I am doubtful of. If you do come across such ahadith then please share them since I have heard of this before.

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One question that comes to my mind, and this is perhaps something that's a little trivial is about the dressing simply and living a simple life. We know that Imam Hasan a.s married many women, and lived a comfortable but charitable life, as did imam Ridha a.s. I feel if this is the case, why would it be a bad thing to be wealthy but charitable, dress well as some of our aimmah asws had done, and so on. But perhaps i am thinking of this too narrowly and simplistically.

The narration given in your blog-post reminds me of the hadith i had read of the Messenger of Allah s.a.w:

باب الكفاف

The Messenger of Allah s.a.w said: Allah, Mighty and Majestic Said: “The most blissful(enviable) of my friends in my  Presence is a believing servant with a share from righteousness, performs the worship of his Lord well, worshipping Allah in secret, is obscure among people and no finger rises to point him out, and his sustenance was at subsistence level(enough for his basic needs) and he bears it patiently. I cause him to die faster, thus his legacy is little and his mourners are very few.  

الحسين بن محمد ، عن أحمد بن إسحاق ، عن بكر بن محمد الأزدي ، عن أبي عبد الله عليه‌السلام قال قال رسول الله صلى‌الله‌عليه‌وآله قال الله عز وجل إن من أغبط أوليائي عندي عبدا مؤمنا ذا حظ من صلاح أحسن عبادة ربه وعبد الله في السريرة وكان غامضا في الناس فلم يشر إليه بالأصابع وكان رزقه كفافا فصبر عليه فعجلت به المنية فقل تراثه وقلت بواكيه.

[Kitab Al Kafi - Volume 2 ] [Grading: Saheeh- Mirat Al Uqul]

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12 hours ago, uponthesunnah said:

One question that comes to my mind, and this is perhaps something that's a little trivial is about the dressing simply and living a simple life. We know that Imam Hasan a.s married many women, and lived a comfortable but charitable life, as did imam Ridha a.s. I feel if this is the case, why would it be a bad thing to be wealthy but charitable, dress well as some of our aimmah asws had done, and so on. But perhaps i am thinking of this too narrowly and simplistically.

The narration given in your blog-post reminds me of the hadith i had read of the Messenger of Allah s.a.w:

باب الكفاف

The Messenger of Allah s.a.w said: Allah, Mighty and Majestic Said: “The most blissful(enviable) of my friends in my  Presence is a believing servant with a share from righteousness, performs the worship of his Lord well, worshipping Allah in secret, is obscure among people and no finger rises to point him out, and his sustenance was at subsistence level(enough for his basic needs) and he bears it patiently. I cause him to die faster, thus his legacy is little and his mourners are very few.  

الحسين بن محمد ، عن أحمد بن إسحاق ، عن بكر بن محمد الأزدي ، عن أبي عبد الله عليه‌السلام قال قال رسول الله صلى‌الله‌عليه‌وآله قال الله عز وجل إن من أغبط أوليائي عندي عبدا مؤمنا ذا حظ من صلاح أحسن عبادة ربه وعبد الله في السريرة وكان غامضا في الناس فلم يشر إليه بالأصابع وكان رزقه كفافا فصبر عليه فعجلت به المنية فقل تراثه وقلت بواكيه.

[Kitab Al Kafi - Volume 2 ] [Grading: Saheeh- Mirat Al Uqul]

Dressing simply and living simply does not mean you have to be poor, or destitute. You can have a high paying career and dress simple and live simple. I guess its about obtaining whatever Allah wills for us of the dunya, without developing an attachment to it, and that is the tough part. With excess money comes extravagance, unless you have your pockets under control and spending in the way of Allah. 


 

The Prophet Muhammad said, in a hadith qudsi,

Allah said: "Verily, from My believing worshipers are those whose religion cannot service them unless they are wealthy, comfortable, and physically healthy. So I try them with wealth, comfort, and physical health so that their religion may service them. And from my beliving worshipers are those whose religion cannot service them unless they are poor, destitute, and physically ill. So I try them with poverty, destitution, and ailing health so that their religion may service them. And verily, We know what is better for our believing worshipers in matters of religion.

And from my believing worshipers is he who strives in his worship, so he rises from his sleep, his relaxation, and his cushion to make tahajjud for Me during the nights and becomes fatigued from his worship. So I cause him to become sleepy on one or two nights so that I may try him and observe him. So he sleeps until he wakes, and he rises upset with himself and miserable over it. If I were to allow him to worship as he wanted, then conceit would have entered him due to it, and that conceit would lead him to mischief in his deeds. That conceitedness and self-satisfaction from his worship would bring about his destruction, as he would think that he has excelled above the worshipers and surpassed the limits of defective worship. Consequently, he would [actually] be distancing himself from Me whilst thinking that he is getting closer to Me.

So, those who perform good deeds should not [solely] rely on the deeds that they perform for my rewards. For verily, if they were to strive, tire themselves, and exhaust their years in My worship, they would [still] fall short in their quest for My marvels and My bounties in My Paradise and the highest positions near Me. Rather, they must put their trust in My mercy, and they must be happy with My grace, and they must be hopeful and content with Me. For verily, at that, My mercy will embrace them. They will attain My satisfaction, and My forgiveness will enshroud them, for verily, I am Allah, the Beneficent, the Merciful, and by that I have been named."

مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ دَاوُدَ الرَّقِّيِّ، عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ:
عَنْ أَبِي جَعْفَرٍ عليه السلام، قَالَ: «قَالَ رَسُولُ اللَّهِ صلى الله عليه وآله: قَالَ اللَّهُ عَزَّ وَجَلَّ: إِنَّ مِنْ عِبَادِيَ «6» الْمُؤْمِنِينَ عِبَاداً لَايَصْلُحُ لَهُمْ «7» أَمْرُ دِينِهِمْ إِلَّا بِالْغِنى وَالسَّعَةِ وَالصِّحَّةِ فِي الْبَدَنِ، فَأَبْلُوهُمْ بِالْغِنى وَالسَّعَةِ وَصِحَّةِ الْبَدَنِ «8»، فَيُصْلِحُ عَلَيْهِمْ «9» أَمْرَ دِينِهِمْ.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً «10» لَايَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ «11» وَالْمَسْكَنَةِ
وَ السُّقْمِ فِي أَبْدَانِهِمْ، فَأَبْلُوهُمْ بِالْفَاقَةِ وَالْمَسْكَنَةِ وَالسُّقْمِ «1»، فَيُصْلِحُ عَلَيْهِمْ «2» أَمْرَ دِينِهِمْ، وَأَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ.
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وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي، فَيَقُومُ «3» مِنْ رُقَادِهِ وَلَذِيذِ وِسَادِهِ «4»، فَيَتَهَجَّدُ «5» لِيَ «6» اللَّيَالِيَ «7»، فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي، فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَاللَّيْلَتَيْنِ؛ نَظَراً «8» مِنِّي لَهُ «9»، وَإِبْقَاءً عَلَيْهِ، فَيَنَامُ حَتّى يُصْبِحَ، فَيَقُومُ وَهُوَ مَاقِتٌ لِنَفْسِهِ، زَارِئٌ «10» عَلَيْهَا، وَلَوْ أُخَلِّي بَيْنَهُ وَبَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذلِكَ، فَيُصَيِّرُهُ الْعُجْبُ «11» إِلَى الْفِتْنَةِ بِأَعْمَالِهِ، فَيَأْتِيهِ مِنْ ذلِكَ مَا فِيهِ هَلَاكُهُ؛ لِعُجْبِهِ بِأَعْمَالِهِ، وَرِضَاهُ عَنْ نَفْسِهِ، حَتّى يَظُنَّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ، وَجَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ، فَيَتَبَاعَدُ مِنِّي عِنْدَ ذلِكَ وَهُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ، فَلَا يَتَّكِلِ «12» الْعَامِلُونَ «13» عَلى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا «14» لِثَوَابِي؛ فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَأَتْعَبُوا أَنْفُسَهُمْ وَأَفْنَوْا «15» أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ، غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي «16»
مِنْ كَرَامَتِي وَالنَّعِيمِ فِي جَنَّاتِي وَرَفِيعِ دَرَجَاتِيَ «1» الْعُلى «2» فِي جِوَارِي، وَلكِنْ «3» فَبِرَحْمَتِي «4» فَلْيَثِقُوا، وَبِفَضْلِي «5» فَلْيَفْرَحُوا «6»، وَإِلى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا؛ فَإِنَّ رَحْمَتِي عِنْدَ ذلِكَ تَدَارَكُهُمْ «7»، وَمَنِّي يُبَلِّغُهُمْ رِضْوَانِي، وَمَغْفِرَتِي تُلْبِسُهُمْ «8» عَفْوِي؛ فَإِنِّي أَنَا اللَّهُ الرَّحْمنُ الرَّحِيمُ، وَ«9» بِذلِكَ تَسَمَّيْتُ». «

(al-Kafi, Volume 2, the Book of Faith and Disbelief)

H 1570, CH 27, h 4, pg. 52

Edited by Hashasheen217

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I believe there is nothing wrong with enjoying the fruits of our labor. I believe this topic pertains more towards people who live beyond their means in order to project success. We cannot fall victim to peer or social pressure. At the end of the day, no one cares what you are wearing, they care about the person that you are. Yes, try to look your best, but don't try to copy the masses. Have your own style. Be an individual. Also... I have visited many homes that look like showrooms but no one is allowed to enter most rooms. These people seldom have people over and I feel, never get to enjoy their home. Life is simple.  Enjoy your wealth, give back and remember.... it is the individual, who makes the clothes #Trend setting . Clothing and materialistic things cannot transform you into an  image you wish to project .   

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"Detachment is not that you should own nothing, but that nothing should own you." Imam Ali

Or well at least its common attributed to the imam via quote pics. Sorry i cant provide a source i really like this quote because i have seen it mentioned in Greek stoic philosophy groups and many other circles.

 

 

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A very well worded post...

On the translation of: قال: الذي لا يعرف الناس ما في نفسه , I feel the tradition is referring more to the beliefs that the individual is holding rather than the knowledge and popularity of his identity (hence the use of ما في). It sounds familiar to the Hadith narrated about Salman (ع) where the Prophet (ص) said: لو علم أبوذر ما فی قلب سلمان لقتله. When understood with this Hadith in mind a stronger interpretation would be leaning towards the person being in a state of taqiyyah, where he held the true beliefs and like an unmoveable mountain remained unperturbed by the filth surrounding him (إنّ المؤمنَ أشدُّ مِن زُبَرِ الحديدِ).

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On 12/14/2016 at 6:31 AM, uponthesunnah said:

One question that comes to my mind, and this is perhaps something that's a little trivial is about the dressing simply and living a simple life. We know that Imam Hasan a.s married many women, and lived a comfortable but charitable life, as did imam Ridha a.s. I feel if this is the case, why would it be a bad thing to be wealthy but charitable, dress well as some of our aimmah asws had done, and so on. But perhaps i am thinking of this too narrowly and simplistically.

The narration given in your blog-post reminds me of the hadith i had read of the Messenger of Allah s.a.w:

باب الكفاف

The Messenger of Allah s.a.w said: Allah, Mighty and Majestic Said: “The most blissful(enviable) of my friends in my  Presence is a believing servant with a share from righteousness, performs the worship of his Lord well, worshipping Allah in secret, is obscure among people and no finger rises to point him out, and his sustenance was at subsistence level(enough for his basic needs) and he bears it patiently. I cause him to die faster, thus his legacy is little and his mourners are very few.  

الحسين بن محمد ، عن أحمد بن إسحاق ، عن بكر بن محمد الأزدي ، عن أبي عبد الله عليه‌السلام قال قال رسول الله صلى‌الله‌عليه‌وآله قال الله عز وجل إن من أغبط أوليائي عندي عبدا مؤمنا ذا حظ من صلاح أحسن عبادة ربه وعبد الله في السريرة وكان غامضا في الناس فلم يشر إليه بالأصابع وكان رزقه كفافا فصبر عليه فعجلت به المنية فقل تراثه وقلت بواكيه.

[Kitab Al Kafi - Volume 2 ] [Grading: Saheeh- Mirat Al Uqul]

Imam Hassan a.s never married for joy but to for helping the widows and their orphans. In the likewise manner, a Muslim can have as many slave women in his nikah as he can bear because in this way those slave women will never get afflicted by the hardships of societies. If I am wrong, I require corrections.

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      It is quite scary to even imagine the consequences of any mental illness and where it could lead to. For something as perplexing as this man's story I have never read that OCD could be this severe. Perhaps he had a secret, where he did not choose to end his life on the basis of these thoughts that are linked to the disorder. It may have been something else that was giving him torment.
      Guilt is an intolerable feeling second to heartbreak. Islamically it is meant to restrain us from sinning and if it were to cease from mankind, we would all turn into vicious and evil beings. However, in some cases guilt can become so vulnerable that it can no longer be tolerated. When this happens individuals may develop a strong fear towards guilt which is termed as "guilt sensitivity" and is shown to be one of the main symptoms of OCD. They feel violated and hence to avoid this unbearable emotion, ritualistic patterns and behaviours are performed to eliminate it. If we relate this to scrupulosity, the individual highly fears God. They will try their hardest to end the guilt by excessively praying or performing other religious obligations, believing that this will please Him. In fact, it only worsens the symptoms and results in pathological guilt that can become distressing.
      Prior to finding treatment within myself, I was the kind to easily feel overwhelmed with heavy guilt, especially towards my family. It tormented me from the inside, where I would choose to withdraw in my confined space and release my emotions. I loathed feeling this way as it was getting out of hand. When I finally found the means to break free from my compulsions, that feeling went away. And even when I still felt guilty for hurting my parents, I intended to drive it away as I did not want to experience the same kind of hurt again.
      Parents have a talented skill in guilt tripping their children as a means of attempting to keep them in line. If there is one aspect within our parents upbringing that has negatively impacted our lives of youth would be in terms of religion by using guilt ineffectively. An example would be forcing a child to pray, or forcing them to wear the headscarf. All that force only does more harm than good, but sadly some parents do not realise that. God does not intend to make our religion difficult to pursue, therefore Islam is a religion of encouragement and not force. Each Muslim is on their own journey, their own pathway into seeking the truth and strengthening their will regardless of what stage they are in. If our parents weren't so compromised towards their communities' vile perceptions and clinging onto idiotic cultural taboos then I doubt majority of us would be in such a position. Now that we have identified the truth, we will be the generation to alter the ways we have been taught by them.
       
    • By Haji 2003 in Contemporania
         0
      A niece living in India wrote a personal statement for British universities, in support of her application and wanted my feedback.
      Here it is:
       
      Salaam. It’s very well written. It has very good references to extra curricular activities.
      The only thing it may be missing are references to academic achievements, such as essay competitions / prizes etc. but if you don’t have anything to say there - there’s not much you can do. 
      Structure-wise it starts in a very abstract way and it may be an idea to begin with something more concrete.
      People who read these may be used to bull$hit and you want to avoid starting off with the wrong impression.
      Let me know if there is anything else.
       
      She did not come back to me with a response, perhaps because of one of the words that I used. But as you guys may remember I used the same for my son when warning his primary school teacher about how to handle him.
      Anyway one of the leading British universities responded that they did not understand her personal statement.
      Not surprised.
    • By Ibn al-Hussain in Just Another Muslim Blogger
         0
      Follow on Facebook: https://www.facebook.com/IqraOnlineBlog/
      Original post: https://www.iqraonline.net/dialogue-with-believers/
      An epidemic harming our communities is the general inability, hesitance & fear of engaging in dialogue with one another. In fact, in recent years, it appears there has been a significant increase in our communities engaging and initiating inter-faith dialogue, yet we do not see this phenomenon within our own communities. This is while we need such initiatives perhaps even much more so than inter-faith. We lack the ethics and etiquette of engaging in dialogue with other believers and this naturally weakens, distances and breaks up our communities on various fronts. This is of utmost concern particularly for the diaspora that is already in a vulnerable position – and things do not seem to be getting any better. Dialogue is not simply “speaking” – speaking is not the issue, in fact, many of us speak and have a lot to say, and our pulpits are occupied all year long with trained scholars, untrained lecturers and academics speaking.
      A dialogue will generally have these three elements:
      1) Two or more people
      2) A subject of dispute or a subject that needs clarification
      3) An expectation that the result of dialogue will either be in favour of you and/or the other party, or not (depending on the conclusion).
      When dialogue does not take place, the results we observe are usually the belittlement of others, insults, accusations and rumours, swearing, and in fact, a lack of dialogue can even lead to physical confrontations, wars and bloodshed. These are of course all horrible consequences, particularly when the victims are no other than our selves. These consequences show that the subject of dispute was not resolved or there was no capacity to engage in a dialogue to begin with.
      Why do we not engage in dialogue amongst ourselves? Are those who we disagree with amongst the believers so off the mark that we need to maintain a position against them like we should do with those who are genuine enemies of our belief? This is most often not the case at all and only in extremely exceptional circumstances do we have to encounter such groups of people – at which point it would be difficult to even classify them as believers. In the Treatise of Rights, Imam Sajjad (a) says that people of your creed enjoy the following rights over you:
      The right of the people of your creed is harbouring safety for them, compassion toward them, kindness toward their wrong-doer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.
      Neglecting dialogue over matters of contention, more often than not, results in the trampling of some or all of these rights. So what prevents us from engaging in dialogue? Perhaps one or more of the following preliminaries required for dialogue do not exist:
      1. The need to recognize other believers as noble creations of Allah (سُبْحَانَهُ وَ تَعَالَى). Verse [17:70] says Allah (سُبْحَانَهُ وَ تَعَالَى) has given the children of Adam nobility and honour. In some of our communities, we see believers giving a lot of respect to Sayyids and this is not for any reason except for the fact that they are connected to the Prophet (p) through a chain of many generations. However, it behooves us to realize that we (and creation as a whole) are connected to Allah (سُبْحَانَهُ وَ تَعَالَى) directly (or as per certain schools of philosophy, we are the very connection itself). Looking at another believer through the lens of dishonour and painting them as ignoble will not lead us anywhere and signifies a much greater spiritual problem.
      2. Acknowledging that humans are different from certain aspects – gender, ethnicities, tribes, physical and spiritual capacities, affinities, tastes etc. We have two types of Sunnah (pl. Sunan) – the Sunnah of the Prophet and the Sunnah of Allah. The Sunan of Allah (سُبْحَانَهُ وَ تَعَالَى) are divided into two: there are some Sunan that only become applicable when humans bring them upon themselves through their free-will; for example, the increased bestowal of guidance once we have wilfully chosen to come into Islam -
      [47:17] As for those who are [rightly] guided, He enhances their guidance.
      [19:76] Allah enhances in guidance those who are [rightly] guided.
      There are some Sunan of Allah (سُبْحَانَهُ وَ تَعَالَى) that are absolute, not conditioned to the free-will of man. One of these Sunan is His creating us different. These differences are one of the necessary conditions for trial and tribulation to have any meaning in this world.
      [5:48] …and had Allah wished He would have made you one community, but [His purposes required] that He should test you in respect to what He has given you…
      [6:165] It is He who has made you successors on the Earth, and raised some of you in rank above others so that He may test you in respect to what He has given you.
      As such, it is normal that even within the same worldview, there will be times people reach different conclusions and do things differently. Acknowledging this opens the door to considering certain points of contention worthy of engagement. On the contrary, allowing these contentions to break us apart may very well be a sign that the believers are failing in their trials.
      3. The lack of desire to engage in Ṣulḥ - to reach a conciliation and compromise. Ṣulḥ is often discussed in the context of resolving personal disputes and ironing out details of settlements, or as a treaty for halting warfare. But the general principles of Ṣulḥ can also be used to resolve larger community disputes – as was common in the Muslim world in the past and continues to be the case in many rural places. However, this generic understanding of Ṣulḥ only works if parties involved have a desire to discuss their disputes in a sincere manner (the details and mechanisms of Ṣulḥ have been discussed in detail in their appropriate places). One should not see the mere existence of differences as necessarily going against the command of holding on to the rope of Allah [3:103] - these two are reconcilable on many occasions as the scholars have mentioned. The absence of Ṣulḥ breaks and fragments the communities of the believers.
      4. Reality is too vast and not all of it is in our hands. At any given point we have only understood certain aspects of it and that as well to a certain degree, not absolute reality –
      [17:85] and you have not been given of the knowledge except a little.
      We need to acknowledge that there are other perspectives and there is genuine room for these perspectives to be justified within an Islamic framework. The vastness of reality should alone be enough to humble and soften us to engage in dialogue with another party amongst the believers. The delusion of having uncovered all of the truth regarding a certain matter and behaving as if no one else could possibly say anything that would add anything to our knowledge is a deterrent and barrier for dialogue.
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