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I've seen from nahjul balagha that Ali said to Muawiyah in a letter that "Verily those who swore allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me on the same basis on which they swore allegiance to them." What does this mean? Are batris the true shia?

Salam everyone, There are little gems spread all over Nahjul Balagha for improving our emotional intelligence and achieving success in life. Here is one from the short sayings at the end: Success is the result of foresight and resolution, foresight depends upon deep thinking and planning and the most important factor of planning is to keep your secrets to yourself- Imam Ali(as). Professor Peter Gollwitzer is a professor of psychology at NYU. His research covers areas like social psychology, neuropsychology and cognition and is mainly focused on how goals and plans affect cognition and behavior. Gollwitzer and his colleagues conducted a study that was published in 2009. They suggested that when people announce an intention to commit to a goal in public, that announcement may actually backfire. Gollwitzer and his colleagues provided evidence for this point. In one study, they had students interested in becoming Psychologists list two activities that they would perform in the next week to help them achieve that goal. Half of the people handed what they wrote to the experimenter who read it over and acknowledged reading what they had written. The other half were told that the exercise of writing down their intentions was given to them in error, and that nobody would be looking at it. The following week, all of the participants were contacted again and were asked to remember the goals they had written down the previous week and then to write down how much time they had spent on those activities. The people whose goals were read by the experimenter actually spent less time pursuing those activities than the people whose goals were not read. A number of follow-up studies were presented as well that ruled out other explanations for this finding. These research results suggest that wanting to have a particular identity is an important motivator in carrying out the activities one needs to perform to succeed. When those activities are the only marker that you and others have that you have taken on a particular identity, then your motivation to work hard will be strong. When there are other ways to communicate your identity to others, your motivation to work hard will not be as strong. So when you are just starting out on the road toward a big undertaking, it is probably best to let your actions express your intentions louder than your words.(https://www.psychologytoday.com/us/blog/ulterior-motives/200905/if-you-want-succeed-don-t-tell-anyone) The belief that we are more successful with our goals if we announce them and create accountability has also been proved wrong by research. Research says that telling people what you want to achieve creates a premature sense of completeness and is actually counterproductive. https://www.psych.nyu.edu/gollwitzer/09_Gollwitzer_Sheeran_Seifert_Michalski_When_Intentions_.pdf

Salaam all, I want to share part of a sermon from Nahjul Balagha--127 to be exact. I am interested to see how it is interpreted by others. I feel like the message is pretty clear and concise. However, I am all ears. Imam Ali (as) says: ... With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf. Beware; whoever calls to this course, kill him, even though he may be under this headband of mine. Certainly the two arbitrators were appointed to revive what the Qur'an revives and to destroy what the Qur'an destroys. Revival means to unite on it (in a matter) and destruction means to divide on a matter. If the Qur'an drives us to them we should follow them, and if it drives them to us they should follow up. ... Source: https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-127-if-you-refuse-stop-claiming Subhanallah!

Salaamon 'Alaykom WWB Allahumma 'Ajjil li Waliyyekal Faraj AS. We wish to undertake this golden opportunity to reach out to all the masses in an attempt to explore the depths of the wonderous universe hidden within the precincts of the valuable sermons and sayings of Emam Aly Ibn. AbiTaleb (ASWS) that have been compiled by Allamah Al-Syed Al-Sharif Al-Razi in the famous "Nahjol Balaghah." In this attempt, we shall EnshaAllah try to take a few sentences (of the sermons) at a time, or a saying at a time. Along with quoting the sermon / saying number, we shall EnshaAllah try to explain and discuss the selected lines. It will be highly appreciated if we also discuss various ways of how we can implement these teachings by ideas on incorporating them in our day to day activities. All are welcome to put in their thoughts and to participate in this discussion that is aimed at increasing our knowledge and ultimately make us better Muslims and Mo'meneen, EnshaAllah Ta'ala. May Allah (SWTT) dedicate the Thawaab of this initiative, the discussions and outcome to all Marhomeen - Elaahi Aameen. Wabillahi Tawfeeq Was Salaamo 'Alaykom WWB Allahumma 'Ajjil li Waliyyekal Faraj AS ----- Request for 1 Surah Al-Fatihah and 3 Al-Ikhaas for my father, Zaker-e Ahlolbayt (ASWS), Marhoom Al-Hajj Ma'alim Liyakatali Gulamali Chandoo and all Marhomeen and Shohadaa. Thanks.

there is a letter in nahjul balagha condemning ibn abbas for running away with money, is this sahih? is ibn abbas pious then? im confused

Text of sermon 3 or sermon shaqshaqiyah of nahjul balagha is here https://www.al-islam.org/nahjul-balagha-part-1-sermons/sermon-3-allah-son-abu-quhafah Sources of this Sermon Allama Baqir Majlisi in his historical work Bihar ul Anwar narrated all the versions of this Khutbah Shaqshaqiyah from all primary shia hadith books along with some other reports in the chapter named: باب شكاية أمير المؤمنين صلوات الله عليه عمن تقدمه من المتغلبين الغاصبين "Chapter of Ameer al mumineen's PBUH Complaints about those who preceded him from the oppressors who took his right" Online Source to this chapter from Bihar ul Anwar: http://ablibrary.net/فارسی/کتابها/7645_بحار الأنوار(29)/صفحه_545 Authenticity of this sermon from Shia Scholar and Researcher of Bihar ul Anwar Shaikh Asif Muhsini. Asif Muhsini in his "Mashara'at Bihar Al Anwar", said: اورد فيه المصنف ( 69 ) شاهداً من الاحاديث والروايات ، والمذكورة برقم (17) معتبرة سنداً فقط لا غير ] [ مشرعة بحار الانوار / محمد اصف محسني ج 2 ص 34 ] "the Musannif(Al Majlisi) has placed in this chapter 69 narrations, only that narration which is number (17) has an acceptable chain of narrators" [Mashra'at bihar al Anwar 2/34] So the only reliable narration out of all 69 narrations in the chapter is 17. Which in fact is not sermon of shaqshaqiyah. Check from online source of Bihar ul Anwar Here Below is the scan of what Shaikh Asif Muhsini said in his "Mashara'at Bihar Al Anwar". Some more thoughts on this fabricated sermon. Jazak Alah khairan.

Dear All How are you my name is Abdul Rafay Mughal, and i love to some one call me RafayAli so that is why i mentioned my Name RafayAli, in this post i want to know from where i can download nice printed books our faith so guys please help me about this one and i need in urdu

The Shia turned Imam Ali a.s down and did not support him in many battles even after they gave him their pledge and took an oath to obey him. Whenever he asked them for help, they opposed his commandments till he said to them: "Now then, surely jihad is one of the doors of Paradise, which Allah has opened for His chief friends. It is the dress of piety and the protective armour of Allah and His trustworthy shield. Whoever abandons it Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihad. He has to suffer ignominy and justice is denied to him." "Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you, because by Allah, no people have been attacked in the hearts of their houses but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied." "How strange! How strange! By Allah my heart sinks to see the unity of these people on their wrong and your dispersion from your right. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you remain agreeable to it. When I ask you to move against them in summer you say it is hot weather. Spare us till heat subsides from us. When I order you to march in winter you say it is severely cold; give us time till cold clears from us. These are just excuses for evading heat and cold because if you run away from heat and cold, you would be, by Allah, running away (in a greater degree) from sword (war)." "O' you semblance of men, not men (!!!), your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and loaded my bosom with rage. You made me drink mouthful of grief one after the other. You shattered my counsel by disobeying and leaving me so much so that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them ! Is any one of them more fierce in war and more older in it than I am? I rose for it although yet within twenties, and here I am, have crossed over sixty, but one who is not obeyed can have no opinion." 27. Indeed, jihad is one of the doors of Paradise ... Then he described their jihad by saying: "O' people, your bodies are together but your desires are divergent. Your talk softens the hard stones and your action attracts your enemy towards you. You claim in your sittings that you would do this and that, but when fighting approaches, you say (to war), "turn thou away" (i.e. flee away). If one calls you (for help) the call receives no heed. And he who deals hardly with you his heart has no solace. The excuses are amiss like that of a debtor unwilling to pay. The ignoble can not ward off oppression. Right cannot be achieved without effort. Which is the house besides this one to protect? And with which leader (Imam) would you go for fighting after me?" "By Allah! deceived is one whom you have deceived while, by Allah! he who is successful with you receives only useless arrows. You are like broken arrows thrown over the enemy. By Allah! I am now in the position that I neither confirm your views nor hope for your support, nor challenge the enemy through you. What is the matter with you? What is your ailment? What is your cure? The other party is also men of your shape (but they are so different in character). Will there be talk without action, carelessness without piety and greed in things not right?!" 29. O people, who are together with their bodies, but ... Then he said to them: "Woe to you. I am tired of rebuking you. Do you accept this worldly life in place of the next life? Or disgrace in place of dignity? When I invite you to fight your enemy your eyes revolve as though you are in the clutches of death, and in the senselessness of last moments. My pleadings are not understood by you and you remain stunned. It is as though your hearts are affected with madness so that you do not understand. You have lost my confidence for good. Neither are you a support for me to lean upon, nor a means to honour and victory. Your example is that of the camels whose protector has disappeared, so that if they are collected from one side they disperse away from the other side." 34. Woe to you! I am tired of rebuking you ... And after Ali scolds his Shia, he brings up an example so they use it as a role model. He did not find any examples but those of the Sahaba (who are apostates in the opinion of Shia) "I have seen the companions of the Prophet but I do not find anyone resembling them (!!!). They began the day with dust on the hair and face (in hardship of life) and passed the night in prostration and standing in prayers. Sometimes they put down their foreheads and sometimes their cheeks. With the recollection of their resurrection it seemed as though they stood on live coal. It seemed that in between their eyes there were signs like knees of goats, resulting from long prostrations. When Allah was mentioned their eyes flowed freely till their shirt collars were drenched. They trembled for fear of punishment and hope of reward as the tree trembles on the day of stormy wind." (Those are the one's whom Kalini claims are Kuffar in Al-Kafi, the most authentic Shia books!) 96. If He gives respite to the oppressor ... Then he describes his fighting with the Sahaba by saying: "In the company of the Prophet of Allah (PBUH) we used to fight our parents, sons, brothers and uncles, and this continued us in our faith, in submission, in our following the right path, in endurance over the pangs of pain and in our fight against the enemy. A man from our side and one from the enemy would pounce upon each other like energetic men contesting as to who would kill the other; sometime our man got over his adversary and some-time the enemy's man got over ours." "When Allah had observed our truth He sent ignominy to our foe and sent His succour to us till Islam got established (like the camel) with neck on the ground and resting in its place. By my life, if we had also behaved like you (he is talking to his Shi'a), no pillar of (our) religion could have been raised, nor the tree of faith could have borne leaves (!!!!). By Allah, certainly you will now milk our blood (instead of milk) and eventually you will face shame." 55. In the company of the Prophet "By Allah, he whom people like you support must suffer disgrace and he who throws arrows with your support is as if he throws arrows that are broken both at head and tail. By Allah, within the courtyard you are quite numerous but under the banner you are only a few... Allah may disgrace your faces and destroy you. You do not understand the right as you understand the wrong and do not crush the wrong as you crush the right." 68. How long shall I accord to you the consideration ... And he said, exposing their hypocrisy: "By Allah, I did not come to you of my own accord. I came to you by force of circumstances (!!!). I have come to know that you say `Ali speaks lie!!! May Allah fight you! Against whom do I speak lie? Whether against Allah? But I am the first to have believed in him. Whether against His Prophet? But I am the first who testified to him. Certainly not. By Allah it was a way of expression which you failed to appreciate, and you were not capable of it." 70. O people of Iraq ... When people decided to Swear allegiance at Amir al-mu'minin's hand after the murder of `Uthman, he said: "Leave me and seek some one else. We are facing a matter which has (several) faces and colours, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and faces are not discernible. You should know that if I respond to you I would lead you as I know and would not care about whatever one may say or abuse. If you leave me then I am the same as you are. It is possible I would listen to and obey whomever you make in charge of your affairs. I am better for you as a counsellor than as chief." 91. Leave me and find someone else ... Ali a.s said to the Kharijites: "With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority (of Muslims) because Allah's hand (of protection) is on keeping unity. You should beware of division because the one isolated from the group is (a prey) to Satan just as the one isolated from the flock of sheep is (a prey) to the wolf." 126. If you refuse to stop claiming ... Ali a.s about caliphate/leadership: "I praise Allah for whatever matter He ordained and whatever action He destines and for my trial with you, O' group of people who do not obey when I order and do not respond when I call you. If you are at ease you engage in (conceited) conversation, but if you are faced with battle you show weakness. If people agree on one Imam you taunt each other. If you are faced with an arduous matter you turn away from it. May others have no father (woe to your enemy!) what are you waiting for in the matter of your assistance and for fighting for your rights? For you there is either death or disgrace. By Allah, if my day (of death) comes. and it is sure to come, it will cause separation between me and you although I am sick of your company and feel lonely with you. May Allah deal with you! Is there no religion which may unite you nor sense of shamefulness that may sharpen you?" 179. I praise God for what He has ordained ... "By Allah, I had no liking for the caliphate nor any interest in government, but you yourselves invited me to it and prepared me for it." 204. Addressed to Talhah and al-Zubayr ... "May Allah reward such and such man (*) who straightened the curve, cured the disease, abandoned mischief and established the sunnah. He departed (from this world) with untarnished clothes and little shortcomings. He achieved good (of this world) and remained safe from its evils. He offered Allah's obedience and feared Him as He deserved. He went away and left the people in dividing ways wherein the misled cannot obtain guidance and the guided cannot attain certainty." (*) Ibn Abi'l-Hadid has written (in Sharh Nahj al-balaghah, vol. 14, pp. 3-4) that the reference here is to the second Caliph `Umar, and that these sentences have been uttered in his praise as indicated by the word '`Umar' written under the word 'such and such' in as-Sayyid ar-Radi's own hand in the manuscript of Nahj al-balaghah written by him. 226. So and so did good for God's sake ... "Verily, those who took the oath of allegiance to Abu Bakr, Umar and Uthman have sworn allegiance to me. Now those who were present at the election have no right to go back against their oaths of allegiance and those who were not present on the occasion have no right to oppose me. And so far as Shura (limited franchise or selection) was concerned it was supposed to be limited to Muhajirs and Ansars and it was also supposed that whomsoever they selected, became caliph as per approval and pleasure of Allah. If somebody goes against such decision, then he should be persuaded to adopt the course followed by others, and if he refuses to fall in line with others, then war is the only course left open to be adopted against him and as he has refused to follow the course followed by the Muslims, Allah will let him wander in the wilderness of his ignorance and schism." To Mu'awiya on his (Ali's) right to the caliphate. "The thing began in this way: We and the Syrians were facing each other while we had common faith in one Allah, in the same Prophet and on the same principles and canons of religion. So far as faith in Allah and the Holy Prophet was concerned we never wanted them (the Syrians) to believe in anything over and above or other than what they were believing in and they did not want us to change our faith. Both of us were united on these principles. The point of contention between us was the question of the murder of Uthman. It had created the split. They wanted to lay the murder at my door while I am actually innocent of it." To the people of various provinces, giving them the causes of the Battle of Siffin.

In reply to some one who posed Imam Ali (as) a difficult question, Imam Ali (as) said : 'Ask in order to understand, and do not ask in order to find fault, for surely the ignorant man who wants to learn resembles a man of knowledge, and surely a man of knowledge who wants to be difficult resembles an ignorant man who wants to find fault. '

Salam Alaikum, Inshaallah this writing will enlighten us all. With the prayer of success, FB/Sisters In Islam ________________________ Commentary on Nahjul Balagha Sermon 80 – The “Deficiencies” in Women by : Ayatullah al-Uzma Hajj Shaykh Nasir Makarim Shirazi In order for us to truly understand the status and character of women in Nahjul Balagha, we need to refer to the Qur’an and then understand the position of women in Nahjul Balagha vis-à-vis what is contained in the Qur’an. Without a doubt, historical events have a great deal of influence on one’s speech and if we don’t keep in mind the history behind the words of Imam Ali , then the message behind his words would be lost. Thus, the description and analysis of women he has given in his sermons must be read and understood in the light of specific historical events which were taking place that he was forced to speak about. As it has been mentioned in the discussion concerning the transmission of this sermon (as seen below), Imam Ali delivered this sermon after The Battle of the Camel (Al-Jamal) which took place in Basrah (Iraq) in the year 656 CE/35 AH and the subsequent defeat of the army of Ayesha b. Abu Bakr. In this sermon, he reproaches women, and of course the meaning of him ‘reproaching women’ are only those types of women who had launched (such calculated) attacks - those who were responsible for instigating The Battle of the Camel. Imam Ali referred to such women as having a “deficiency” and it was because of this shortcoming that they engaged in such detrimental activities. Therefore, he reprimanded them and warned the believers to steer clear of their inductions. There is no doubt that these three forms of ‘deficiency’ have their own understandings. If Allah has removed the responsibility of praying and fasting from women during their monthly menstruation period, then it is because during the time of their menstruation, they enter into an “almost-ill” period in which they require rest and they are not in a position to engage in acts of worship. If the testimony of two women is equivalent to one man than it is due to the fact that the sentiments and emotions of a woman often overpower them and they may give testimony in favour of one and to the determinant of another merely based on their emotions. A woman’s portion of the inheritance is half of that of a man only in certain circumstances when children and wives are inheriting from the man; whereas in relation to inheriting from a father and mother – in many instances – the inheritance (of a man and woman) are the same and also in regards to the inheritance of brothers and sisters and their children – their inheritance is also similar. In order words: a woman – as a mother or sister – in many instances, takes an equal share of inheritance as a man. Another reason why sometimes the man gets double the share of inheritance than the woman is due to the fact that the financial maintenance and all of the woman’s daily requirements are the responsibility of the men (in her life) and not only does the woman not have to spend her own money on the maintenance of her children, but in fact her husband must provide all of her requirements, even if a large amount of money comes to her by way of inheritance or anything else. Therefore, all of these differences (between the genders) which Islam has brought have been carefully calculated (and there are logical reasons behind each one of them). At the end of the sermon, the Imam brings a short conclusion and states that: "So beware of the evils of women. Be on your guard even from those of them who are (reportedly) good." He concludes his sermon and says: "Do not obey them even in good things so that they may not attract you to the evil things." It is clear that the meaning of ‘not obeying women even in good things’ does not mean that if they encourage towards good actions such as the prayers (salat), fasting, justice and goodness that we are to disobey them; rather it means that we must not unconditionally follow them. In other words, ‘goodness’ must be performed because it is good, and not because one’s spouse has commanded it to be done, such that onebecomes bold and they think that they now can order you to do bad things and that they will be obeyed. Even though the wordings in Nahjul BalÁgha in this section are not specifically directed to one’s wife and all women in general have been included in the discussion, however it is clear that such an issue would usually occur more so within the context of a husband and wife relationship. Therefore, what has been mentioned in this sermon - and also keeping in mind the verses of the Quran which speak on the obligation to enjoin the good and forbid the evil, and the necessity to accept that from others - applies TO MEN AND WOMEN ALIKE, and the meaning of this sermon is not that one needs to ignore the performance of good deeds! Rather, the meaning of this sermon is that one’s actions must not be done through unconditional obedience (of another person). In any case, those women with true faith, awareness, intellect and dedication (to the faith of Islam) are definitely exempt from this ruling; those women whose pleasure lies in Allah's pleasure; whose anger is the anger of Allah - such as Fatima al-Zahra - whose commands were nothing other than advising towards goodness and righteousness, and who constantly sought to attain the pleasure and closeness of the Creator. This point is also clear that when it is said: ‘be careful of even the good ones amongst them’ that “good” is a relative term and is not absolute, as one should not only not be on the lookout for those who possess ‘absolute goodness’, rather one must accept such a person’s advice and consider their council as being worth something. It is for this reason that in the history of Islam, we see men who gave great importance to the suggestions of their wives. In some of the verses of the Qurann we see that asking women for advice has actually been considered as a noble trait. For example in regards to weaning a child off of his mother’s milk, we read the following in Suratul Baqarah, verse 233: "Mothers shall suckle their children for two full years — that for such as desire to complete the suckling … And if the couple desire to wean, with mutual consent and consultation, there will be no sin upon them…" "Indeed the muslim men and the muslim women, the faithful men and the faithful women, the obedient men and the obedient women, the truthful men and the truthful women, the patient men and the patient women, the humble men and the humble women, the charitable men and the charitable women, the men who fast and the women who fast, the men who guard their private parts and the women who guard, the men who remember God greatly and the women who remember [God greatly] —God holds in store for them forgiveness and a great reward. (Quran, 33:35) This well-known verse of the Quran also classifies the spiritual proximity which one can attain to Allah as being accessible by anyone regardless of their gender – male or female: ___________ In a hadith which the late Shaykh al-Kulayni quotes in his book Al-Kafi, we read the following: The sister, by way of suckling with the same wet-nurse who also took care of and fed the Prophet Muhammad , came to the Prophet and when she entered into his room and saw him, she became extremely elated and spread her own coverlet on the ground and made him sit on it. She then began to speak warm words with him and when she was about to leave the Prophet , her brother came (this sister and brother were two of the children of Halimatul Sadiyah who was the suckling mother of the Prophet ), however the Prophet did not treat his sister (by way of suckling) in the same way that he treated her brother (even though he treated them both with respect and love). Some people asked the Prophet of Allah , “The same level of respect which you displayed to your sister you did not extend to your brother (by way of suckling) – is it because he is a man?” The Prophet replied: “[This was because] she is much nicer to her mother and father than he (the brother) is.” It is interesting to note that the companions felt that how you treat a person should be based on their gender, however not only did the Prophet not consider that as being a means of distinction (in society), rather he placed a woman - his sister, due to her upholding the Divine values and morals, at a loftier position. Full text : http://library.compassionatefather.org/En/the-deficiencies-of-women-in-the-eyes-of-imam-ali-in-nahjul-balagha/

(salam) I hope you are all well. I was reading through the sayings from the Nahjul Balagha app and came across one saying which I did not understand. It is saying number 84: "Those who have come alive out of a blood-bath live longer and have more children." What does this mean??

Islamic Thought is a renowned and well-established organisation promoting Islamic literature publications and organising seminars and faith events. We have the privilege of organising an International Conference on a distinguished Islamic seminal text, namely Nahjul Balagha by Imam Ali (d.661) in Peterborough. This text has played a central role in the study of Arabic literature, and has expounded countless other sciences which have emanated from this single source. There will be attendants and speakers across a wide range of backgrounds and faiths, and hopefully this event will also be successful on an inter-faith basis, which is much needed in the current climate. The conference will take place on Sunday 30th September between 10:30am and 6:00pm at Marriott Hotel, Peterborough. To register visit http://www.islamicthought.co.uk Limited places only