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Abu Amra al-Ansari - A Forgotten Man Pt. II

Islamic Salvation

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Abu Amra al-Ansari - A Forgotten Man in Early Shi`ism

 

“I Swear to Thee … Obedience unto Death”

و عدّه البرقي في أولياء أصحاب أمير المؤمنين عليه السّلام و في شرطة خميسه

Al-Barqi confirms that he was among the closest companions of the commander of the faithful عليه السّلام and adds that he was part of his Shurta al-Khamis.

There has been an ongoing debate about the etymology of Shurta al-Khamis and its origins.

The most convincing explanation is that Khamis, meaning five, is a synonym for the whole army, because armies at the time were normally divided into five divisions. Thus the ‘Shurta of the army’ would be its elite vanguard. Our sources inform us that Ali’s Shurta al-Khamis consisted of around 6000 soldiers. The Shurta would be at the tip of the formation bearing the brunt of any offensive. They would see the riskiest action being the first to penetrate enemy lines.

A clue as to what made them distinct from the rest of the army is provided by a narration in al-Ikhtisas of pseudo-Mufid where a man asks al-Asbagh b. Nubata, himself a member of the Shurta, the secret behind the name:

قلت له: كيف سميتم شرطة الخميس يا أصبغ؟ فقال: إنا ضمنا له الذبح وضمن لنا الفتح

I said to him: how was it that you came to be called the Shurta al-Khamis O Asbagh? He said: we guaranteed to fight for him and he guaranteed victory for us [in this world or the next].

This indicates that the Shurta were Ali’s most loyal soldiers because they had sworn a personal oath to him in their zeal for him. Agreeing to join the Shurta meant fighting Ali’s enemies until death or victory, whichever comes first, without turning back.

The Shurta were the backbone of Ali’s force whom he could expect to remain steadfast when others faltered. This contingent fought not for worldly gain or political expedient but because they recognized him as their only leader. They were always around him like worker bees around their queen. He said to them once:

أنتم الأنصار على الحقّ، والإخوان في الدين، والجُنَن يوم البأس، والبِطانة دون الناس، بكم أضرب المُدبِر، وأرجو طاعة المُقبِل، فأعينوني بمناصحةٍ خَلِيّة من الغشّ، سليمة من الريب؛ فوَاللَّه إنّي لأولى الناس بالناس

You are supporters of truth, brothers in religion, shields on the day of attack, you are the faithful apart from the rest, by you do I strike the one lagging behind, and by you do I compel the outriders to obedience, so aid me with an assistance free of any deception and safe from any doubt, for by Allah I am the most rightful of men among all men [Nahj al-Balagha]

If Ali could not mobilize enough men to renew his attack against Muawiya after Nahrawan it is only because most of the Shurta had already given their lives in previous battles. A fact which he never stopped grieving over.

 

Contribution to the War Effort

عمرو بن محصن ... هو الذى جهز أمير المؤمنين عليه السلام بمائة ألف درهم في مسيره إلى الجمل

Al-Tusi notes in his Rijal that Amr b. Mihsan [sic. Abu Amra b. Amr b. Mihsan] … supplied the commander of the faithfulعليه السلام with one hundred thousand Dirhams when he began his march to Jamal.   

 

Delegate to Muawiya

He was chosen by Ali to be part of the team that makes first contact with Muawiya at Siffin. This shows the level of trust the Imam had on this old hand [Ta`rikh al-Tabari]:

تاريخ الطبري عن عبدالملك بن أبي حرّة الحنفي - بعد ذكر القتال على الماء -: مَكث عليّ يومين لا يرسل إلى معاوية أحداً، ولا يرسل إليه معاوية. ثمّ إنّ عليّاً دعا بشير بن عمرو بن محصن الأنصاري، وسعيد بن قيس الهمداني، وشبث بن ربعي التميمي، فقال: ائتوا هذا الرجل، فادعوه إلى اللَّه، وإلى الطاعة والجماعة

Ali did not send anyone to Muawiya for two whole days nor did Muawiya send anyone to him. Then Ali called Bashir b. Amr b. Mihsan al-Ansari, Sa`id b. Qays al-Hamdani and Shabath b. Rib`i al-Tamimi and said to them: go to this man and call him to Allah and to obedience and unity. 

فقال له شبث بن ربعي: يا أميرالمؤمنين!ألا تُطمعه في سلطان تولّيه إيّاه، ومنزلة يكون له بها اُثرة عندك إن هو بايعك؟

Shabath b. Rib`i said to him: O commander of the faithful! won’t you tempt him with a rule which you could promise to hand over to him or by appointing him to a position which he desires so that he can incline towards you - if he were to give you the pledge of allegiance?  

فقال عليّ: ائتوه فالقوه واحتجّوا عليه، وانظروا ما رأيه. - وهذا في أوّل ذي الحجّة

Ali said: go meet him, reason with him, and observe what he intends. [This was in the beginning of Dhul Hijja]

فأتوه، ودخلوا عليه، فحمد اللَّه وأثنى عليه أبوعمرة بشير بن عمرو، وقال: يا معاوية! إنّ الدنيا عنك زائلة، وإنّك راجع إلى الآخرة، وإنّ اللَّه عزّوجلّ محاسبك بعملك، وجازيك بما قدّمت يداك، وإنّي أنشدك اللَّه عزّوجلّ أنْ تفرّق جماعة هذه الاُمّة، وأن تسفك دماءها بينها

They went and entered upon him, then Abu Amra Bashir b. Amr praised and extolled Allah and said: O Muawiya! this world will recede away from you and you are to be returned to the next abode wherein Allah the Mighty and Majestic will take you to account for your deeds, and recompense you for what your hands sent before. I beseech you in the name of Allah Mighty and Majestic that you shatter the unity of this Umma and you shed blood between them.  

فقطع عليه الكلام، وقال: هلّا أوصيت بذلك صاحبك؟

He (Muawiya) interrupted his speech and said: didn’t you say all this to your man [Ali]?

فقال أبوعمرة: إنّ صاحبي ليس مثلك، صاحبي أحقّ البريّة كلّها بهذا الأمر في الفضل والدين والسابقة في الإسلام، والقرابة من الرسول صلى اللّه عليه وآله وسلم

Abu Amra said: my man is not your equal, my man is the most rightful of all men in this matter [Khilafa] if you are to look at merit, religion, precedence in accepting Islam and closeness in ties to the messenger صلى اللّه عليه وآله وسلم

قال: فيقول ماذا؟

He (Muawiya) said: what does he (Ali) say?

قال: يأمرك بتقوى اللَّه عزّوجلّ، وإجابة ابن عمّك إلى ما يدعوك إليه من الحقّ، فإنّه أسلم لك في دنياك، وخير لك في عاقبة أمرك

He (Abu Amra) said: he (Ali) orders you to fear Allah Mighty and Majestic, and to submit to your cousin (Bani Hashim and Umayya are related afterall) in what he calls you towards which is the truth, for that is more secure in your worldy affairs and better for you in terms of your final destiny.

قال معاوية: ونُطلّ دم عثمان! لا واللَّه، لا أفعل ذلك أبداً

Muawiya said: and we are to leave the blood of Uthman unavenged! No by Allah! that will never happen!

فذهب سعيد بن قيس يتكلّم، فبادره شبث بن ربعي فتكلّم، فحمد اللَّه وأثنى عليه، وقال: يا معاوية! إنّي قد فهمت ما رددت على ابن محصن، إنّه واللَّه، لا يخفى علينا ما تغزو وما تطلب

Sa`id b. Qays wanted to speak but was beaten to it by Shabath b. Rib`i who praised and extolled Allah and then said: O Muawiya! I have understood your answer to Ibn Mihsan, by Allah it is not hidden from us what you are fighting for and what you seek! 

 

Martyrdom

کان ابن محصن من اعلام اصحاب علي (ع)، قتل في المعرکه، و جزع علي (ع) لقتله

Nasr b. Muzahim: He was among the most knowledgeable of Ali’s companions. He died in battle [of Siffin]. Ali was greatly saddened by his death.

روى عبادة بن زياد عن محمد ابن الحنفية قال: رأَيت أَبا عَمرَةَ الأَنصاري يوم صِفَّيْن، وكان عَقَبيًا بَدْرِيًّا أُحُدِيًّا، وهو صائم يتلوّى من العَطَش، فقال لغلام له: تَرِّسْنِي، فَتَرَّسَه الغُلاَم، ثم رمى بسهم في أَهل الشام، فنزع نزعًا ضعيفًا، حتى رمى بثلاثة أَسهم، ثم قال: إِني سَمِعتُ رسول الله صَلَّى الله عليه وسلم يقول: مَنْ رَمَى بِسَهْمٍ فِي سَبِيْلِ الله، فَبَلَّغَ أَوْ قَصَّرَ، كَانَ ذَلِكَ الْسَّهْمُ لَهُ نُورًا يَوْمَ الْقِيَامَةِ، وقتل قبل غروب الشمس

Ubada b. Ziyad narrates from Muhammad b. al-Hanafiyya who said: I saw Abu Amra al-Ansari at Siffin, he was an Aqabi [was there at the pledge at Aqaba], a Badri and an Uhudi, he was fasting and bent-over [weak] because of thirst, he said to a servant of his: shield me, and the servant shielded him, then he placed the arrow to his bow very weakly, and could only throw three of them, then he said: I heard the messenger of Allahصَلَّى الله عليه وسلم  say: whoever throws an arrow in the way of Allah, whether he hits the target or not, that arrow will be for him a light in the day of judgment, he was killed before the setting of the sun [al-Mustadrak ala al-Sahihayn]

 

In Memoriam

There could not be a greater honour among the Arabs then to have your death being important enough to merit poetry on your behalf. This is what happened for Ibn Mihsan. It came from opposing sides.

Najashi the poet of Iraq [who was on the side of Ali] composed a long poem mourning his death, it begins:

لنعم فتى الحيّين عمرو بن محصن

What a good man was Amr b. Mihsan …

On the other hand, an anonymous Syrian woman taunted Ali and his followers with this invective:

لا تعدموا قوما أذاقوا ابن ياسر

Do not deem as insignificant a people who have sent Ibn Yasir to his death

And ends with:

فنحن قتلنا اليثربي ابن محصن خطيبكم و ابني بديل و هاشم

For we are the ones who killed the Yathribi Ibn Mihsan … your pre-eminent speaker, and the two sons of Badiyl and Hashim [b. Mirqal] too

In conclusion, any historical study of early Islam must take into account the wealth of poetry we have about the period. These have not been analyzed thoroughly because of the difficulty of dealing with the highly complex language involved. An argument can be made that that these can serve as more reliable than prose documentation because of the difficulty of fabricating things in the medium. A treasure trove awaits any historian brave enough to delve into them.

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  • Veteran Member
Panzerwaffe

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jazakallah bro

what an outstanding article on this great companion.I can safely say this is the most comprehensive biography of Abu Amra in english  ever written.You might want to submit this to "encyclopedia of ISlam", this is serious  scholarship ! For other readers may I also add that sunni scholars ( ibn Hajar, Ibn Athir etc) while not delving into the details of the battle of Siffin have highly praised him as well.

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      It was said, "O Commander of the Faithful, what are they?"
      He (عليه السلام) replied:
      “The disagreement of the people of Sham [Syria] among themselves (1), the black banners from Khorasan [Iran] (2), and the great terror (or outcry) in the month of Ramadan (3).”
       
      [Al-Kurani, Sheikh Ali, Dictionary of the Hadiths of Imam Al-Mahdi (may God hasten his appearance), Vol. 5, p. 238]
       
      ➡️ (1) The Syrian Civil War, (2) the Shia Iran-led Axis of Resistance and (3) the 2026 Ramadan War that began with the tragic martyrdom of Imam Ali Khamenei.
       

       
      ★The chronology proposed continues with celestial signs.
      A narration recorded by al-Daraqutni speaks of a solar eclipse at the beginning of Ramadan and a lunar eclipse on the fifteenth night of Ramadan before the rise of the Mahdi. These have been compared with the annular solar eclipse of 17 February 2026 and the total lunar eclipse of 3 March 2026.

      Similarly, al-Nu'mani records the narration:
      "If you see a pillar of fire from the East in the midst of Ramadan, then it will be shortly before the appearance of al-Qa'im."
      It has been associated with the massive pillar of fire produced after attacks on Iranian oil facilities during Ramadan 2026 (17th of the holy month).
       

       
      ★The prophesied heavenly call (Nidāʾ al-Samāʾ) on the night of the 23rd of Ramadan falling on the eve of Friday—in which the Mahdi's second name and his father's name would be announced (hinting at Raj'ah), identifying the Mahdi as the leader and proclaiming that the Shia of Ali will ultimately prevail—was to be heard by everyone in their own language, to the extent that even women in seclusion inside their homes would hear it. Likewise, the pro-Umayyad satanic counter-call, prophesied to occur at the end of that same day in opposition to the heavenly proclamation, has also taken place. These signs, too, were fulfilled during the same Ramadan. However, due to the sensitivity of the matter, and because people are still largely unprepared to accept it and lack the necessary scholarly maturity to evaluate it properly, it is not being discussed here.
       

       
      ★Six days or months or years in concealment 
      Al-Asbagh ibn Nubatah reported: Imam Ali (عليه السلام) said, “I thought about a lineal descendant of mine, the eleventh of my sons (in line of succession). He will be the Mahdi who will fill the earth with justice and fairness after its being filled with suffering and injustice. He will disappear from the public sight and in confusing conditions. Certain people will deviate and others find the path of guidance.”
      I then asked, “O Amir al-Mu’minin (عليه السلام), how long will be the duration of confusion and the disappearance?” He said, “Six days or six months or six years.”
      I said, “Will this indeed come to pass?”
      He said, “Yes, as surely as his being created. But how can you comprehend this matter, O Asbagh? Those are the best of this community, together with the best of the righteous ones from this Bloodline (ʿItrah).”
      I said, “Then what will happen after that?”
      He replied, “Then Allah will do whatever He wills. Indeed, He has new manifestations of His decree (badāʾ), wills, purposes, and endings.”.
      [Al-Kafi Book 4, Chapter 80, The Issue of the Disappearance (of the Twelfth Imam (عليه السلام) from Public Sight) Hadith #7]
       

       
      ★The warning of Imam al-Baqir (عليه السلام) 
       remains as relevant today as ever. The greatest danger is not merely rejecting the Imam (عليه السلام) when he appears, but rejecting the very manner in which Allah chooses to fulfill His promises. A biblical parallel and an earlier precedent for ghaybah-then-zuhoor is Elias (عليه السلام), who was taken away and whose return was long awaited before the coming of the Messiah (عليه السلام) and of ‘that Prophet’ (صلى الله عليه وآله وسلم). Yet he came through rebirth* as Zechariah's son (himself initially unaware) John (عليه السلام) the Baptist (the Qur'an's uniquely named "Yahya"—he lives on! Who?), preparing the way for Christ (عليه السلام). Jesus (عليه السلام) later told his disciples that Elias (عليه السلام) had indeed come and that John (عليه السلام) was he—showing how divine fulfillment can differ from human expectations.
      _________________________________________________________
      *A fundamental premise of this matter is that ordinary earthly existence presupposes an earthly, biological body. When an individual is no longer living among humanity or physically participating in the normal affairs of the physical world, a transition to a non-earthly, non-biological mode of existence becomes a coherent possibility. This provides a conceptual framework for understanding the occultation of Elias (عليه السلام), whose return to the earthly realm would accordingly require re-entering the biological order through a normal human birth, culminating in his manifestation as John the Baptist. By the same principle, the transition of the Twelfth Imam (عليه السلام) from the Minor Occultation to the Major Occultation may likewise have involved a transition from an earthly biological body to a non-earthly mode of existence, since the Major Occultation does not constitute ordinary worldly life among people. The narration concerning the ascension of Jesus (عليه السلام) reinforces the plausibility of such a model.
      According to the report, Jesus ascended wearing a "rabbinical garment" before being commanded to cast off the adornments of this world. In Jewish mystical tradition, this expression has been associated with an ethereal or intermediary body that bridges the physical and spiritual realms. If this interpretation is accepted, it demonstrates that mystic/prophetic ascension and occultation need not entail the perpetual continuation of ordinary biological existence, but may instead involve transitions between distinct modes of embodiment, with a return to earthly life necessitating a corresponding return to biological existence.
      __________________________________________________________
       
      Perhaps the real test of the believers is not whether they know the prophecies, but whether they can recognize their fulfillment when it unfolds through the ordinary language of history rather than the extraordinary language of fantasy.
      If the signs do indeed arrive differently from what we had imagined, may we remember the Imam's timeless counsel:
                                    ﴿★★★★★★★﴾
      "Because you expect that it comes to you in a certain way, do not deny it if it happens in another way."
                                          ﴿★★★★★★★﴾
    • ServantOfMahdi
      The Prophesied Flag Of The Mahdi (عليه السلام)
      By ServantOfMahdi in The Science of Signs
         0 comments
      |★|The Flag of the Mahdi (عليه السلام): One Design, Multiple Meanings — and Iran’s Banner as Its Clear Fulfillment|★|
       
      It is narrated in reliable sources that on the flag of Imam al-Mahdi (عليه السلام) these words appear:
      Allegiance is for Allah, the Almighty  
      — Kamal al-Din, vol. 2, p. 654
      Other versions recorded in Bihar al-Anwar and Ithbat al-Hudat state: Glory is for Allah (or Highness/Exaltation is for Allah).  
      From Nuf al-Bakali: On the flag of the Mahdi (عليه السلام), ‘Allegiance is for Allah’ is written.  
      — Tashrif al-Mannan, p. 144 (Sunni source)
      From Abdullah ibn Ajalan: … On the flag of the Mahdi (عليه السلام), ‘Allegiance is for Allah’ is written.  
      — Al-Adad al-Qawiyah, p. 66
      At first glance the wordings differ. How can one flag carry all these meanings at once?
      The answer lies in the nature of Arabic calligraphy and sacred design. When the single word Allah (الله) is written in a highly stylized, geometric, or symbolic form — especially one that incorporates visual elements of power, sovereignty, and submission — the surrounding context and the viewer’s understanding can legitimately yield all of these readings. The core is always the same: everything — allegiance, glory, exaltation, authority — belongs exclusively to Allah. The different narrations are not contradictions; they are complementary descriptions of the same reality expressed through a multi-layered visual-linguistic design.
      This is precisely what we find on the flag of the Islamic Republic of Iran.
       
      ★The Central Emblem: “Allah” Written in a Way That Contains All Meanings
      At the heart of Iran’s flag stands a red emblem designed by Hamid Nadimi and approved in 1980. It consists of four crescents arranged symmetrically around a central vertical stroke that ends in a sword-like form, topped by a shadda (the diacritical mark that doubles a letter).
            
      Read right to left in the classical manner, the four crescents and the central stroke form the letters of the Arabic word Allah (ا ل ل ه). The overall shape simultaneously evokes a tulip (the ancient Persian symbol of martyrdom, said to grow from the blood of those who die for truth) and a globe (the universality of Islam). The five elements of the design also represent the five pillars of Islam.
      The central vertical stroke — the sword — carries particular weight in the context of bay‘ah. In Islamic tradition, the sword is not merely a weapon; it is the classic symbol of legitimate authority, the power to enforce justice, and the readiness to defend divine order. When this sword rises through the very word “Allah” and is crowned by the shadda that intensifies its force, it visually declares that all true authority and all right of command belong solely to Allah. The act of pledging allegiance (bay‘ah) is precisely the recognition of that exclusive authority. Thus the same design that writes “Allah” also writes the meaning of bay‘ah li-llāh: allegiance is given only to the One whose sovereignty the sword represents. The upright blade becomes a silent but unmistakable call to submit and to transfer every claim of power back to its rightful Owner.
      Because the word “Allah” is rendered in this abstract, geometric, multi-layered style, the eye and the heart can legitimately draw from it:
      - The pure affirmation that Allah alone is the focus.  
      - The implication of bay‘ah (allegiance): the entire composition, crowned by the sword of authority, is a visual pledge that sovereignty and obedience belong only to Him.  
      - The sense of glory and exaltation: the upright sword-like stroke rising through the word, intensified by the shadda, visually proclaims that all glory and elevation belong to Allah alone.
      In other words, the very design that writes “Allah” simultaneously writes the meanings reported in the different narrations. One stylized inscription yields every reported reading.
       
      ★The Repeated Takbir: A Public Act of Allegiance
      Along the edges where the green and red bands meet the white band, the phrase Allahu Akbar (“Allah is the Greatest”) is written twenty-two times in white Kufic script — eleven times on the lower edge of the green stripe and eleven times on the upper edge of the red stripe. The number twenty-two commemorates the 22nd of Bahman 1357 (11 February 1979), the day the Islamic Revolution triumphed.


      This continuous border of takbir is far more than a historical marker. The very cry that rose from the rooftops of Tehran on that night — “Allahu Akbar” — was itself an act of bay‘ah. By declaring that Allah is greater than the Shah, greater than any earthly throne, greater than every claim to absolute power, the people transferred their allegiance from human rulers to the only true Sovereign. Embedding that same cry twenty-two times along the flag’s borders turns the banner into a permanent, public renewal of that pledge. Every time the flag is raised, it reenacts the moment when a nation said, in the language of the narrations: “Allegiance is for Allah.” The date of the Revolution is therefore not an incidental detail; it is the historical embodiment of the very principle written on the Mahdi’s flag.
       
      ★Colors and Overall Symbolism

      - Green: the color of Islam, growth, and the Ahl al-Bayt.  
      - White: purity, peace, and sincerity of intention.  
      - Red: martyrdom, courage, and the blood of those who sacrificed for truth.
      Together with the central “Allah” (containing the sword of divine authority) and the surrounding Allahu Akbar (the living declaration of exclusive allegiance), the flag becomes a complete visual theology of tawhid in action: allegiance, glory, and exaltation belong solely to Allah.
       
      ★Conclusion: The Misdaq of the Prophetic Descriptions
      The narrations describe a banner whose essential inscription centers on Allah in such a way that the meanings of exclusive allegiance and exclusive glory both emerge naturally.  
      Iran’s national flag fulfills this description with remarkable precision. Its central emblem is the word “Allah” written in a stylized form that simultaneously conveys sovereignty, strength, martyrdom, and universal monotheism — the sword at its heart being the visual seal of divine authority to which bay‘ah is due. Its borders continuously proclaim “Allahu Akbar,” the same cry that marked the historical transfer of allegiance from earthly power to Allah on 22 Bahman. Its colors and geometry reinforce the same message.  
      No other national flag on earth places the word “Allah” at its absolute center in this layered, calligraphic-symbolic manner while surrounding it with the repeated declaration of His greatness. In the language of the traditions, this is the flag on which “Allegiance is for Allah,” “Glory is for Allah,” and “Allegiance is for Allah, the Almighty” are all written — because the design itself makes every one of those meanings visible.
      May Allah grant us the success of recognizing the signs He has already placed before our eyes.
       

    • shadow_of_light
      When there was no TIME?!
      By shadow_of_light in From Earth to Heaven
         1 comment
      Once upon a time, there was no "time"...
       
      به یاد کردگارِ زندگی‌بخش
      که هر جزء جهان دارد از او نقش
      خدایی که فراتر از زمان است
      کسی که مالک کل جهان است
      به یاد آور چه پیمان بستی، ای دوست!
      به هر سو بنگری، آنجا خودِ اوست!
      به یاد عهد و میثاق الستی
      به راهِ روشنِ یکتاپرستی
      به یاد ذره‌ای که منفجر شد
      به یاد لحظه‌ی آغاز هستی
       
      مقدمه
      از دیرباز، ذهن پرسشگر و کنجکاو آدمی با مرزهای پنهان عالم هستی و شناخت آفرینشگر آن درگیر بوده است؛ با این وجود، محدودیت دانش و ساختار ذهنمان، مانع بزرگی در برابر درک پاسخ این معماهاست. ذهن ما اصولا پدیده‌هایی را میفهمد که پیشتر آن‌ها را تجربه نموده‌ایم. به عنوان مثال، تجسم جهانی با بیش از ۳ بعد مکان برای ما غیر ممکن است زیرا هرگز فراتر از این پوسته زندگی نکرده‌ایم. درست مثل یک نابینای مادرزاد که هیچ درکی از دیدن ندارد چون آن را تجربه نکرده است. این عدم درک منحصر به پدیده‌هایی نیست که وجود دارند یا ممکن است وجود داشته باشند ولی ما تجربه‌یشان نکرده‌ایم؛ بلکه گاهی قادر به درک «عدم وجود» برخی پدیده‌ها نیز نیستیم. مثلا تصور جهانی فاقد زمان یا مکان برای ما تقریبا محال است. ممکن است کسی بگوید دنیای فاقد مکان یعنی خلأ. اما خلأ هم خود یک مکان است: مکانی خالی از جسم. پس عدم معادل خلأ نیست. مثال دیگر میتواند درک «نابینایی» باشد. ما بینایان، تا زمانی که نابینایی را تجربه نکرده‌ایم، نمی‌توانیم بفهمیم نابینایی دقیقا چگونه است. خیلی از مردم فکر میکنند که نابینایان دنیا را سیاه یا تاریک میبینند در حالی که آنها اصلا نمی‌بینند چه برسد به این که بخواهند رنگ سیاه را ببینند. این که ما فکر کنیم با بستنِ آگاهانه‌ی چشمانمان می‌توانیم نابینایی را تجربه کنیم هم اشتباه است. چرا که در این حالت، چشمان ما هنوز کار میکنند اما چون نوری به آنها نمی‌رسد، رنگ داخل پلک‌هایمان را تیره می‌بینیم. حال کافی است با چشمان بسته وارد فضایی پر از نور شویم، آنگاه با وارد شدن کمی نور به چشمانمان، رنگی که می‌بینیم به سمت سرخی می‌رود و این یعنی اگرچه پلک‌هایمان بسته است ولی ما همچنان در حال دیدنیم!
      برای این که بتوانیم تا حدی نابینایی را درک کنیم، می‌توانیم فرض کنیم که یک چشم سوم در پشت سرمان داریم که قادر به دیدن نیست. آیا ما با این چشم نابینا، محیط پشت سرمان را سیاه یا تاریک می‌بینیم؟! مسلما خیر! ما اصلا با این چشم سوم، هیچ چیزی را نمی‌بینیم. پس ملاحظه می‌کنید که گاهی عدم وجود یک پدیده هم برای ما قابل درک نیست!
      ...
       
    • shadow_of_light
      Poem
      By shadow_of_light in From Earth to Heaven
         0 comments
      رخشنده صورت و تابنده سیرتی، حتی
      پرنورترین ستاره‌ی کیهان حریفت نمیشود
       
      سرسخت و پایدار، چون کوه استوار
      اما صلابت کوهستان حریفت نمیشود
       
      دلسوخته پر کشیدی ای یادگار حسین
      در حزن و اندوه، انسان حریفت نمیشود
       
       قدر همتت به بلندای آسمان
      در علم و تدبیر هیچ کس حریفت نمیشود
       
       عرصه‌‌ات نیست جولانگه شاهزاده‌ی حقیر
      آن بی‌بخار با کل خاندانش حریفت نمیشود
       
      سروده شده در ۱۶ مرداد ۱۴۰۵
    • ServantOfMahdi
      Signs of Rajʿah (the Return)
      By ServantOfMahdi in The Science of Signs
         0 comments
      Dedication

      This blog entry is dedicated to Imam Ali Khamenei (عليه السلام), on the anniversary of the martyrdom of Imam Hasan ibn Ali (عليه السلام), 28 Safar.
      A tribute to a life of steadfastness, sacrifice, and unwavering resolve in the path of the Ahl al-Bayt (علیھم السلام).
       
      A Very Important Note on the Sources Behind This Entry
      This entry presents a number of points derived from the traditions of the Ahl al-Bayt (علیھم السلام). However, the conclusions discussed here are not based on the narrations alone. There are also further confirmations of a spiritual, mystical and unseen nature behind these observations, the details of which are neither appropriate to disclose here nor necessary for the purpose of this entry.
      Perhaps the most important point is that the fullest clarification of these matters belongs to the Qāʾim (عليه السلام) himself. After his Greater Reappearance, he will be in the best position to unveil the realities behind these signs and, ultimately, to make clear who is who among those who have returned in Rajʿah—who has returned, and under what identity they have returned. Until then, these matters can only be approached through the signs, parallels, and indications available to us.
       
      ★Signs of Rajʿah: When the Past Returns, but the Outcome Changes
      In my previous blog entry, I pointed towards the possibility that we are already witnessing the Lesser Reappearance of Imam al-Mahdi (عليه السلام).
      If the period of Ẓuhūr has indeed begun, then it raises another important question: could the signs of Rajʿah also begin to manifest during this same period?
      According to the traditions of the Imams of the Ahl al-Bayt (علیھم السلام), Rajʿah is not simply a return of certain individuals, it is also a period in which the Ahl al-Bayt (علیہم السلام ) will receive a form of support and victory that they did not receive in their previous lives. In other words, some of the circumstances of the past may appear again—but this time, the outcome will be different.
      This gives us an interesting way of recognizing the signs of Rajʿah.
      If the same kind of situation that once left an Imam (عليه السلام) without sufficient support appears again, but this time the Imam (عليه السلام) receives the support that was previously missing, then that changed outcome itself can become a sign.
      The past becomes the pattern; the changed result becomes the sign.
       
      ★Imam Hasan (عليه السلام): From Abandonment to Complete Support
      One of the clearest examples to consider is the life of Imam Hasan (عليه السلام).
      When Imam Hasan (عليه السلام) confronted the political and military circumstances during his rule, the people around him did not provide the steadfast support that was necessary. Even some of his own commanders and followers became unreliable. The situation became so difficult that continuing the struggle under those circumstances would have endangered the very community he was trying to protect.
      As a result, Imam Hasan (عليه السلام) had to relinquish political authority through the treaty with Muʿawiyah (لعنہﷲ).
      But the traditions concerning Rajʿah describe a future in which the Imams (علیھم السلام ) will receive the kind of support that they did not receive previously.
      Therefore, if Imam Hasan (عليه السلام) returns, we should expect the same essential test to be reversed.
      The Imam (عليه السلام) should no longer stand surrounded by a weak or divided community. Instead, there should be a people firm enough to stand with him and commanders courageous enough to carry his cause forward. If the same demand to abandon authority or compromise with the ruling power were ever presented to him again, the crucial difference would be that this time he would not be left alone and would not step down.
      The circumstances would resemble the past, but the result would be different.
      And this reversal would not necessarily be limited to the political and military sphere.
      During his previous life, Imam Hasan (عليه السلام) was even subjected to painful words and taunts from his own people. Those closest to him did not always recognize the magnitude of his resolve or the wisdom behind his decisions. In Rajʿah, however, the world itself would witness a reversal of the response to Imam Hasan (عليه السلام); his own and others alike would be compelled to acknowledge his excellence and salute his unparalleled resolve.
      The same Imam, the same truth, but a completely transformed response from the people.
      There is also a striking symbolism in the incident that occurred during his sermon. An attack against Imam Hasan (عليه السلام) while he was delivering his address came at a time when his political position was declining and the atmosphere around him was marked by discontent and instability. In that sense, the attack became almost a symbol of his political descent.
      In Rajʿah, the reversal of this scene would carry an entirely different meaning.
      If an attack were to occur against him while he is delivering a sermon during a period of his political ascent, the same outward event would now symbolize the opposite trajectory. Then, there was an atmosphere of dissatisfaction and weakness surrounding him; this time, there would be massive support surrounding him. Then, he was taunted with the title “ʿĀr al-Muʾminīn”—a disgrace to the believers; this time, he would be recognized as the pride of the believers.
      The event may resemble the past, but its meaning would be completely reversed.
       
      ★The Funeral of Imam Hasan (عليه السلام)
      There is an even more striking example.
      When Imam Hasan (عليه السلام) passed away, his funeral was not allowed to proceed with the honour that his position demanded. His bier was subjected to hostility, and arrows were shot at it.
      If Rajʿah is a period in which the Ahl al-Bayt (علیہم السلام) receive the support that they were denied before, then the opposite of this event would be a powerful expression of that support.
      Instead of a funeral marked by hostility, imagine a funeral that becomes one of the greatest demonstrations of love and honour in human history: a funeral attended and honoured by people from across the world, with hearts filled with love, and with flowers of affection falling upon the bier rather than arrows.
      The contrast could not be greater.
      The same Imam whose funeral was once met with opposition would, in Rajʿah, receive a funeral befitting his rank—a public manifestation of the love, recognition and honour that had been denied to him.
      This is why the concept of “the support that never happened before” becomes so important.
      Rajʿah would not merely repeat history. It would answer history.
      Where there was loneliness, there would be companionship.
      Where there was weakness, there would be strength.
      Where there was misunderstanding, there would be recognition.
      Where there was opposition, there would be support.
      And where there was disrespect, there would be unparalleled honour.
       
      ★The Reversal of Death
      There is another fascinating detail found repeatedly in the traditions concerning Rajʿah.
      The reports describe a reversal in the manner of death: those who previously died from an illness while on their beds will, in Rajʿah, be killed in battle by the sword; while those who were previously killed by the sword in battle will, in Rajʿah, die upon their beds.
      This makes the death of Imam Hasan (عليه السلام) particularly significant.
      His previous death was associated with illness caused by poisoning. If poisoning is included within the broader category of an illness or ailment—as I understand the wording in this context—then the Rajʿah pattern would point towards the opposite: the Imam (عليه السلام) who previously died on his bed would this time meet his death on the battlefield, by a weapon.
      Again, the point is not merely that the Imam (عليه السلام) returns.
      It is that the circumstances surrounding his previous life are reversed.
      His previous life contained a particular kind of trial; Rajʿah brings the corresponding victory. His previous death occurred in one manner; Rajʿah brings its opposite. His people once failed to give him the support he needed; Rajʿah gives him that support in its fullest form.
      This is what makes these parallels so important when looking for the signs of Rajʿah.
      The return of the past may be recognizable precisely because the ending is no longer the same.
      And Allah knows best.
    • Haji 2003
      Raising Maryam - Exam boards
      By Haji 2003 in Contemporania
         2 comments
      Next year, inshallah, Maryam takes her GCSE exams in the United Kingdom, those are taken at 16 years of age.
      Just a heads up for anyone else with kids/relatives of that age. I have been looking at the websites of the exam boards for her different subjects. Googling the name of the board, the subject and the year of the exam will usually get you to the right page.
      There are a lot of free resources they offer, e.g. subject specifications and examiner commentaries. The latter are very useful to get an idea where students typically make mistakes, for example and to understand what examiners are looking for.
      Kids/parents who are at better schools with more clued up teachers may likely not need to do all this themselves. But although Maryam's school is pretty good, there's no harm in using those specification books for example to keep an eye on progress.
    • Moalfas
      Regarding Iran. For the Record.
      By Moalfas in Regarding Iran. For the Record.
         0 comments
      Salam Alaikum wr wb everyone,
      It’s been a few years.. and I pray InshAllah you’ve all been well.
      There’s an issue that’s been on my mind for a while now, and I find it pertinent to share, in this current geopolitical climate; where the line had been distinctly drawn in the sand since the Gaza Genocide which we all witnessed live on our screens.
      This also particularly relates to ShiaChat, and some of the discussions that were held in the days I’d been active, years ago.
      There were a lot of discussions happening back then around Iran, WF, Shia leadership/representation, demonstrations in Iraq etc
      To cut to the chase,
      With the exception of Palestine, and Iran’s support for it, I personally didn’t have the best of views on Iran back then, as some might recall recall.
      And whilst we’re all entitled to our opinions and can change our minds or positions to varying degrees, on matters large or small, without the need to vocalise it; but because I was previously very vocal here with my question marks over certain aspects of Iranian policies and conduct, I believe it's very important to be Just, and fair by putting my hand up to say, for the record:
      Iran isn’t a perfect country, far from it.
      But Iran is the ONLY country and government standing in the face of the baby killing Genocidal Zionists and their supporters. 
      Iran is the only country that continuously helped the Palestinians & Lebanese in their legitimate struggle against the barbaric Zionist occupation from the outset of the Islamic Revolution.
      This unwavering stand against the most wicked mass murderers of our time, on its own, is enough of an indication to us that any, and all attempts to demonise Iran in this climate is certainly propaganda and Hasbara.
      Iran in its recent face-off with the baby killing Zionists & the Imperial US bullies wasn’t only rightfully defending itself against an illegal war of aggression; Iran is the only man standing and is defending us all from the servitude and dark future that awaits us, should the Zionists and the US bullies get their way. 
      Iran is standing up for humanity.
      I ask Allah Ta’ala to protect Iran by the love and blessings of the Guarantor Imam الإمام الضامن, Ali Bin Musa Al Ridha and his blessed sister, Fatima Al M’asooma; and I ask Allah Ta’ala to forgive me for any wrong I had assumed of Iran. 
       
      وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ
      And above every man of knowledge is The All Knowing.
      12.76

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