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In the Name of God بسم الله
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Assalamu Alaykum brothers and Sisters These are number of Imam Mahdi singed letters that he sent to his ambassadors. Brother Qa'im translated them and allowed me to post them here, may Allah reward him greatly. ـ حدثنا المظفر بن جعفر بن المظفر العلوي رضي الله عنه قال : حدثني جعفر ابن محمد بن مسعود وحيدر بن محمد بن السمرقندي قالا : حدثنا أبو النضر محمد بن مسعود قال : حدثا آدم بن محمد البلخي قال : حدثنا علي بن الحسن الدقاق ، وإبراهيم ابن محمد قالا : سمعنا علي بن عاصم الكوفي يقول : خرج في توقيعات صاحب الزمان : « ملعون ملعون من سماني في محفل من الناس » ( 4 ) . 1 – al Muzhaffar b. Ja`far b. al Muzhaffar al `Alawiرضي الله عنه (may Allah be pleased with him) narrated to us: Ja`far b. Muhammad b. Mas`ud and Haidar b. Muhammad b. al Samarqandi narrated to me. They said: Abu ‘l Nadr Muhammad b. Mas`ud narrated to us. He said: Adam b. Muhammad al Balkhi narrated to us. He said: `Ali b. al Hasan al Daqqaq and Ibrahim b. Muhammad narrated to us. They said: We heard `Ali b. `Aasim al Kufi say: It was elucidated in the tauqee`aat (epistles) of Sahib al Zaman: Cursed, cursed is the one who names me in a gathering of people!* 2 ـ حدثنا أبي ؛ ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما قالا : حدثنا عبد الله بن جعفر الحميري قال : حدثني محمد بن صالح الهمداني قال : كتبت إلى صاحب الزمان عليه السلام : إن أهل بيتي يؤذونني ويقرعونني ( 1 ) بالحديث الذي روي عن أبائك عليهم السلام أنهم قالوا : قوامنا وخدامنا شرار خلق الله ، فكتب عليه السلام : « ويحكم أما تقرؤون ما قال عزوجل : « وجعلنا بينهم وبين القرى التي باركنا فيها قرى ظاهرة » ( 2 ) ونحن والله القرى التي بارك الله فيها وأنتم القرى الظاهرة » . قال عبد الله بن جعفر : وحدثنا بهذا الحديث علي بن محمد الكليني ، عن محمد ابن صالح ، عن صاحب الزمان عليه السلام . 2 – My father and Muhammad b. al Hasan b. Ahmad b. al Walid رضي الله عنهما (may Allah be pleased with them) narrated to us. They said: `Abdullah b. Ja`far al Himyari narrated to us. He said: Muhammad b. Salih al Hamadani narrated to me. He said: I wrote to Sahib al Zaman عليه السلام: My household causes me trouble and rebuke me (scold me (correction) and in other versions: يفزعونني – scare me) with the hadith narrated from your fathers عليهم السلام that they said: Our caretakers and our servants are the worst of Allah’s creation. So he عليه السلام wrote: And He commands that you should recite what He, عزوجل says: 'And We made between them and the towns which We had blessed manifest (prominent) towns’ [surat al Saba’:18]. And by Allah! We are the towns Allah has blessed therein and you are the manifest (prominent) towns. `Abdullah b. Ja`far said: And this hadith was narrated to us by `Ali b. Muhammad al Kulayni from Muhammad b. Salih from Sahib al Zaman عليه السلام. 3 ـ حدثنا محمد بن إبراهيم بن إسحاق الطالقاني رضي الله عنه قال : سمعت أبا علي محمد بن همام يقول : سمعت محمد بن عثمان العمري قدس الله روحه يقول : خرج توقيع بخط أعرفه « من سماني في مجمع من الناس باسمي فعليه لعنة الله » قال أبو علي محمد بن همام : وكتبت أسأله عن الفرج متى يكون ؟ فخرج إلي « كذب الوقاتون » . 3 – Muhammad b. Ibrahim b. Ishaq al Taliqani رضي الله عنه narrated to us. He said: I heard Abu `Ali Muhammad b. Hammam say: I heard Muhammad b. `Uthman al `Amri (may Allah sanctify his spirit) say: A tauqee` in a handwriting which I recognised emerged: Whoever names me in a gathering of people by my name, then upon him is the curse of Allah. Abu `Ali Muhammad b. Hammam said: And I wrote asking him about the relief (reappearance) – when is it? So it was elucidated for me: Those who appoint a time (i.e. for the reappearance) have lied. حدثنا محمد بن محمد بن عصام الكليني رضي الله عنه قال : حدثنا محمد بن يعقوب الكليني ، عن إسحاق بن يعقوب ( 3 ) قال : سألت محمد بن عثمان العمري رضي الله عنه أن يوصل لي كتابا قد سألت فيه عن مسائل أشكلت علي فورد [ ت في ] التوقيع بخط مولانا صاحب الزمان عليه السلام : أما سألت عنه أرشدك الله وثبتك من أمر المنكرين لي من أهل بيتنا وبني عمنا ، فاعلم أنه ليس بين الله عزوجل وبين أحد قرابة ، ومن أنكرني فليس مني وسبيله سبيل ابن نوح عليه السلام . أما سبيل عمي جعفر وولده فسبيل إخوة يوسف عليه السلام . أما الفقاع فشربه حرام ، ولا بأس بالشلماب ( 1 ) ، وأما أموالكم فلا نقبلها إلا لتطهروا ، فمن شاء فليصل ومن شاء فليقطع فما آتاني الله خير مما آتاكم . وأما ظهور الفرج فإنه إلى الله تعالى ذكره ، وكذب الوقاتون . وأما قول من زعم أن الحسين عليه السلام لم يقتل فكفر وتكذيب وضلال . وأما الحوادث الواقعة فارجعوا فيها إلى رواة حديثنا ( 2 ) فانهم حجتي عليكم وأنا حجة الله عليهم . وأما محمد بن عثمان العمري ـ رضي الله عنه وعن أبيه من قبل ـ فإنه ثقتي وكتابه كتابي . وأما محمد بن علي بن مهزيار الاهوازي فسيصلح الله له قلبه ويزيل عنه شكه . وأما ما وصلتنا به فلا قبول عندنا إلا لما طاب وطهر ، وثمن المغنية حرام ( 4 ) . وأما محمد بن شاذان بن نعيم فهو رجل من شيعتنا أهل البيت . وأما أبو الخطاب محمد بن أبي زينب الاجدع فملعون وأصحابه ملعونون فلا تجالس أهل مقالتهم فإني منهم بريء وآبائي عليهم السلام منهم براء . وأما المتلبسون بأموالنا فمن استحل منها شيئا فأكله فأنما يأكل النيران . وأما الخمس فقد ابيح لشيعتنا وجعلوا منه في حل إلى وقت ظهور أمرنا لتطيب ولادتهم ولا تخبث . وأما ندامة قوم قد شكوا في دين الله عزوجل على ما وصلونا به فقد أقلنا من استقال ، ولا حاجة في صلة الشاكين . وأما علة ما وقع من الغيبة فإن الله عزوجل يقول : « يا أيها الذين آمنوا لا تسئلوا عن أشياء إن تبد لكم تسؤكم » ( 2 ) إنه لم يكن لاحد من آبائي عليهم السلام إلا وقد وقعت في عنقه بيعة لطاغية زمانه ، وإني أخرج حين أخرج ، ولا بيعة لاحد من الطواغيت في عنقي . وأما وجه الانتفاع بي في غيبتي فكالانتفاع بالشمس إذا غيبتها عن الابصار السحاب ، وإني لامان لاهل الارض كما أن النجوم أمان لاهل السماء ، فأغلقوا باب السؤال عما لا يعنيكم ، ولا تتكلفوا علم ما قد كفيتم ، وأكثروا الدعاء بتعجيل الفرج ، فإن ذلك فرجكم والسلام عليك يا إسحاق بن يعقوب وعلى بن اتبع الهدى . 4 – Muhammad b. Muhammad b. `Isaam al Kulayni رضي الله عنه narrated to us. He said: Muhammad b. Ya`qub al Kulayni narrated to us from Ishaq b. Ya`qub al Kulayni from Ishaq b. Ya`qub (his status is unknown; I have neither found him in the rijal nor in the books except for having come across him in this chapter), who said: I asked Muhammad b. `Uthman al `Amri رضي الله عنه that a letter be delivered to me wherein I could ask regarding the problems that I find difficult. So a tauqee` in the handwriting of our master, Sahib al Zaman عليه السلام, appeared: As to what you have asked of him, may Allah guide you aright and make you steadfast against the affair (order?) of those who deny me from our household and the children of our uncle. Then know that there is no relationship between Allah عزوجل and anyone. And whoever denies me, he is not from me and his course is the course of the son of Nuh عليه السلام. As to the course of my uncle, Ja`far and his son, then it is that of the brothers of Yusuf عليه السلام. As to the fuqaa` (barley water used as medication), its drinking is haram (forbidden) but there is no harm in the shallmaab (turnip water/syrup)*. And as to your wealth, we do not accept it save that you may be purified. So whoever wishes, he should send (it to us) and whoever wishes, may sever (it from us). And whatever Allah gives me is better than what He gives you. *Drink made from darnel and it is ryegrass which (grows) on the land. Abu Hanifah said: Darnel is a humble, elongated, red-coloured grain, that stands erect appearing in constitution like the liquorice of wheat and it is not intoxicating but it passes through the food violently (i.e. it’s a purgative). And he said: The plant of darnel is often on the surface and it spreads out on the ground and its leaf is like the leaf of the Khilaf al Balkhi, excessively green and glossy (moist). He said: The people eat its leaves when they are fresh and it is delectable; there is no bitterness in it and its seed is much more bitter than aloe (the crown). And our teacher, al Sha`rani, in the margin of al Wasa’il, volume 17, page 291, said: Verily the drink of shalmaab is made from darnel and it is a grain resembling barley and it has anaesthetic/narcotic properties similar to henbane (a narcotic/sedative) and coincidentally, it (also) happens to be in wheat (i.e. grows amid the wheat crop as a weed) and bread prepared from it leaves one dazed and dizzy and sleepy. And most of its vegetation is in the arable land of wheat and he suspects we have made it haram due to its narcotic properties and the resemblance/confusion of narcotics with intoxicants among the populace. And as to the appearance of relief, then its mention (knowledge) is only with Allah, the Exalted, and those who fix a time (for it) have lied. And as to the saying of one who claims that Husain عليه السلام was not murdered, then he has disbelieved and it is denial and deviation. And as to the newly-occuring events, then turn, in such times, to the narrators of our traditions*, for they are my proof over you and I am the proof of Allah over them. *It is said: The newly-occuring events are those in which one is needy of the ruler, such as the wealth of the orphans, so the wilayat al faqih should be established in it; and it is of no consequence. And apparently, there is no agreement among the people regarding the problems whose ruling they know not. So it is necessary for them that they turn towards one who does their istinbaat from the traditions that have appeared regarding them. And what is meant by the ‘narrators of the hadith’ are the fuqahaa’ (jurists) who have comprehension of the hadith and know its particularity and its generalisation and its manifest and its ambiguous. And they recognise its authentic from its diseased (weak) and its good from its forged. And these are they who have the power of decomposing the unadulterated from it from the spurious ones and discriminating the original from the fake, al matqul (?), not those who recite the known books and memorise the apparent of its expressions (words) but do not understand its meaning nor have the ability of istinbaat while they claim that they are the bearers of the hadith. And as to Muhammad b. `Uthman al `Amri رضي الله عنه – and his father before him – verily he is thiqah (trustworthy) and his writing is my writing. And as to Muhammad b. `Ali b. Mahziyar al Ahwazi, then Allah has reformed for him his heart and removed his doubt from him. And as to what is made to reach us through him, it is not acceptable near us except when it is clean and pure, and the earning through the songstress is haram (in other versions: ثمن القينة حرام – earnings of the alqainah (?) meaning the singing slave girls). And as to Muhammad b. Shadhaan b. Na`eem, he is a man from our shi`ah of the Ahl al Bayt. And as to Abu ‘l Khattab Muhammad b. Abu Zainab al Ajda`, he is cursed and his companions are cursed. So do not accompany the followers of their discourses, for verily I am distanced from them and my fathers عليهم السلام are distanced from them. And as to those who clothe themselves with our wealth, then whoever deems it permissible (to himself) anything of it and he eats of it, he has only taken in Fire. And as to the khums, then it has been made permissible to our shi`ah and they have been made free of it till the time of zhuhur (advent) of our affair, that their births may be made pleasant and not impure/unclean. And as to the regret of the people, then they have indeed doubted in Allah (aj)’s religion over what has reached us through Him and He has raised us independent and there is no need of a relationship with the doubting ones. And as to the cause of the transpiring of the occultation, then verily Allah (aj) says: ‘O you who believe! Do not ask about (those) things which if revealed to you would torment you’ [surat al Ma’idah: 102]. Verily there was not one from my fathers عليهم السلام but there happened to be the bay`ah (pledge of allegiance) to the despot of his time on his neck, and I will emerge when I will emerge and there shall not be the bay`ah of anyone of the despots on my neck. And as to the benefit from me in my ghaibah (occultation), then it is that of the sun when it is concealed from the eyes in the clouds. And surely I am a safeguard for the inhabitants of the earth like the stars are the safeguards for the inhabitants of the sky. So lock the door of questioning regarding that which is not meant for you and do not task yourself beyond the knowledge of that which suffices you. And make as much du`aa’ (as you can) for the hastening of the reappearance, for in it is your felicity. And peace be upon you, O Ishaq b. Ya`qub, and upon the one who follows guidance. 5 ـ حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه ، عن سعد بن عبد الله ، عن علي بن محمد الرازي المعروف بعلان الكليني قال : حدثني محمد بن شاذان بن نعيم النيسابوري قال : اجتمع عندي مال للغريم عليه السلام ( 1 ) خمسمائة درهم ، ينقص منها عشرين درهما فأنفت ( 2 ) أن أبعث بها ناقصة هذا المقدار ، فأتممتها من عندي وبعثت بها إلى محمد بن جعفر ( 3 ) ولم أكتب مالي فيها فأنفذ إلي محمد بن جعفر القبض ، وفيه « وصلت خمسمائة درهم ، لك منها عشرون درهما » . 5 – Muhammad b. al Hasan b. Ahmad b. al Walid (ra) narrated to us from Sa`d b. `Abdullah from `Ali b. Muhammad al Razi known famously as al Kulayni. He said: Muhammad b. Shadhan b. Na`eem al Neishapuri narrated to me. He said: I had collected five hundred dirhams of wealth for the creditor (gharim) عليه السلام (in other manuscripts: للقائم عليه السلام - for the Qa’im عليه السلام, and the application of al gharim to the Master because of his being the Master for the haqq (truth, right), may Allah Ta`ala hasten his reappearance). There were twenty dirhams less in it. I disliked (i.e. كرهت – I was averse, and in some manuscripts فأبيت – so I refused) to send this amount with the deficiency in it. So I completed it from myself and sent it to Muhammad b. Ja`far (he is Muhammad b. Ja`far al Asadi, Abul Husain al Razi, one of the gates/doors (viz. to reach the Imam) as in Sitt) and I did not write about my wealth in it. So a receipt reached Muhammad b. Ja`far and in it was: Send five hundred dirhams and twenty dirhams therein are for you. 6 ـ حدثني أبي رضي الله عنه ، قال : حدثنا سعد بن عبد الله ، عن إسحاق بن يعقوب قال : سمعت الشيخ العمري رضي الله عنه يقول : صحبت رجلا من أهل السواد ومعه مال للغريم عليه السلام فأنفذه فرد عليه ، وقيل له : أخرج حق ولد عمك منه وهو أربعمائة درهم ، فبقي الرجل متحيرا باهتا متعجبا ونظر في حساب المال وكانت في يده ضيعة لولد عمه قد كان رد عليهم بعضها وزوى عنهم بعضها فإذا الذي نض لهم ( 4 ) من ذلك المال أربعمائة درهم ، كما قال عليه السلام ، فأخرجه وأنفذ الباقي فقبل . 6 – My father (ra) narrated to me. He said: Sa`d b. `Abdullah narrated to us from Ishaq b. Ya`qub. He said: I heard the Shaykh, al `Amri (ra) say: I was accompanying a man from the Ahl al Sawad (rural areas?) who had the wealth for the Gharim عليه السلام with him. He dispatched it but it was returned to him and he was told: Remove the right of the son (children) of your uncle from it and it is four hundred dirhams. So the man remained bewildered, perplexed, surprised and he looked into the account of the wealth and there was a landed estate with him for the son (children) of his uncle, part of which had already been yielded to them and part of which had been concealed from them. So when he had obtained for them (in Nihayat al Atheeriyyah: خذ صدقة ما نض من اموالهم – take the alms of what has appeared of their possessions, i.e. what has been obtained and has appeared from the price of their goods etcetera) from that wealth four hundred dirhams like he عليه السلام said, he removed it and dispatched the rest and it was accepted. 7 ـ حدثني أبي رضي الله عنه ، عن سعد بن عبد الله ، عن علي بن محمد الرازي قال : حدثني جماعة من أصحابنا أنه ( 5 ) بعث إلى أبي عبد الله بن الجنيد وهو بواسط غلاما وأمر ببيعه ، فباعه وقبض ثمنه ، فلما عير الدنانير نقصت من التعيير ثمانية عشر قيراطا وحبة ، فوزن من عنده ثمانية عشر قيراطا وحبة وأنفذها فرد عليه دينارا وزنه ثمانية عشر قيراطا وحبة . 7 – My father رضي الله عنه narrated to me from Sa`d b. `Abdullah from `Ali b. Muhammad al Razi. He said: A group of our companions narrated to me that surely he (meaning, Sahib al Amr عليه السلام) sent to Abu `Abdillah b. al Junaid and he through an intermediary, a boy and commanded his sale. So he sold him and received his price. When he measured the money, it was found to be eighteen carats and a measure (habbah – weight of a grain of barley) less from the weight. So he measured out eighteen carats and a habbah from his own and dispatched it. Then one dinar was returned to him, its weight being eighteen carats and a habbah.
"The Imam (a.s.) said, "Mushaf of Fatima is three times bigger than your Quran. There is not even a single letter therein from your Quran." I have gone through Internet but could not get details so anyone here could guide what those letters are? If the Mushaf which according to Usool e Kafi was brought by Jibril (as) to Bibi Fatimah (as) was in Arabic than what letters are missing in our Quran? Even we take Persian or Urdu letters then we are left with پ, ٹ, چ, ڑ, ژ, ڈ!
(bismillah) All praise is due to Allah (SWT), Lord of the Worlds and master of creation, Thee alone do we worship and thine aid we seek. Allah is the one and only true deity, neither begets (through desire), nor is begotten (through need). Blessings be on his choicest servant Muhammad (pbuh), His prophet, a mercy unto the worlds and his blessed and pure itrat'AhlulBayt (as). Blessings be upon all His prophets (as), servants, believers, muslims, and his angels (as) whom tirelessly serve Him. Amma ba'ad, (salam) Dear Brothers & Sisters, Muharram is here and perhaps we can do something a little different this year, Let us take advantage of the great technology we've been blessed with and use it to a desired end: Let's write / post letters to the Imaam of our time Al-Mahdi (as) to show him that we (his so-called shi'a and even sunnis if they want to participate) are comitted to serving his cause and ask him to return during this Muharram! Show your sincerity SINCERITY ! And write a heart felt letter / post to the Imaam (as) explaining our situation or just your honest best wishes for his coming. Affirm your readiness to serve his cause and pray for Allah (SWT) to keep him safe at all times. Now if you are not comfortable sharing your post here, as can be expected with truly sincere and heartfelt endeavours, feel free to write the letter at home and keep it safe as an oath and a show to your Imaam (as) of your willingness to do all that is in your power to fulfill your duties to God's representatives. Let us try to get ALL of us whom claim to be his shi'a here and at home to write / post / supplicate for his coming. Indeed let us not write with full pens and empty souls like the letters of invitation to Imaam Husayn (as); nay let us prove to Allah alone that we are the true, spoken-about and blessed generation of shi'as of His representatives (as); better may have come before us, but may we by His grace be the ones that have the honour, prestige and privelage to be in the ranks of the foremost of the age Abul-Qasim Muhammad Al-Mahdi (as) May Allah hasten his reappearance. ...Begin when you are ready...
(bismillah) (salam) InshAllah everyone's fasts are progressing well. I have been struggling with certain letters and was hoping that you good people on ShiaChat could provide a helping hand. ha ح A sound not found in English, but like the Hebrew ח as in חלב, vaguely like h as in have ha هـ /ه h as in havedhal ذ th as in this dha ظ A sound not found in English. Pronounced like th as in this but with phonological quality similar to ص za ز z as in zebra Most of my confusion is between ذ and ظ. ح and هـ :wacko: Thanks for your help! Source is http://www.islam.org.hk/arabiclessons/lesson01.utf8.asp (wasalam)
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