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worship of freemen
imam sadegh (a.s.) said:ÇóáúÚõÈøÇÏõ ËóáËóÉñ: Þóæúãñ ÚóÈóÏõæÇ Çááøåó ÎóæúÝÇð ÝóÊöáúßó ÚöÈÇÏóÉõ ÇáúÚóÈöíÏ¡ æ Þóæúãñ ÚóÈóÏõæÇ Çááøå ØóáóÈó ÇáËøóæÇÈö ÝóÊöáúßó ÚöÈÇÏóÉõ ÇáÃõÌÑÇÁö¡ æó Þóæúãñ ÚóÈóÏõæÇ Çááøåó ÍõÈøðÇ áóåõ ÝóÊöáúßó ÚöÈÇÏóÉõ ÇáÃóÍúÑÇÑö.
translation worshippers are three groups: those who worship allah for the fear from hell; this is the worship of slaves. those who worship allah for his reward; this is the worship of mercenaries. and those who worship allah for his love and affection; this is the worship of freemen.(1) brief description although the promises to divine reward and punishment are all true, his reward is very valuable and his chastisement is very painful, but those high minded freemen who do not see anything save god, and do not seek anything save god, and the measure of their heart is full of love and kindness, they are looking for something higher than reward and punishment, and their motive for observing god's command, is only a love mingled with his cognition and knowing.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- from the book vasael-ul-shia
what breaks man's back
imam bagher (a.s.) said:ËóáËõ ÞóÇÕöãÇÊõ ÇáÙøóåúÑö: ÑóÌõáñ ÅÓúÊóßúËóÑó Úóãóáóåõ æó äóÓöìó ÐõäõæÈóåõ æó ÃóÚúÌóÈó ÈöÑóÃíöåö
translation three things demolish man: one who magnifies his good deed, and one who forgets his sins, and one who is opinionated.(1) brief description those who magnify their deeds, surely are satisfied with that, and this attitude hinders them from progress and development. and those who forget their sins, everyday are stained with a new sin instead of compensating their previous sins and will fall down suddenly. and those who rely only on their own opinion, are deprived from the support of public thoughts and abundant minds and knowledge of others. they are repeatedly involved in mistakes, and finally their back will break under the mass of problems.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- vasael-ul-shia, volume 1, page 73
be clean
islam's prophet (s.a.) said:ÃóÝúæóÇåõßõãú ãöäú ØõÑõÞö ÑóÈøößõãú ÝóÃóÍóÈøõåÇ Åáì Çááøå ÃóØúíóÈõåÇ ÑöíúÍÇð ÝóØóíøóÈõæåÇ ÈöãÇ ÞóÏóÑúÊõã Úóáóíúåö.
translation your mouth is one of your god's ways. the most favorite mouth before allah is the most fragrant one. so keep your mouth fragrant as much as you can.(1) brief description this tradition which is narrated in vasael-ul-shia book in respect to rules of tooth brushing has two outward and inward meanings. its outward indicates that since man says god's remembrance, recites divine verses and worships him by his mouth, so he shall keep it clean and fragrant. and its inward meaning signifies that mouth which is one of the ways of relation with divine paths and his servants, is more favorite before god when it becomes fragrant with good, clean and kind speeches and is free from any bad speech, insult, lie and harshness.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- vasael-ul-shia, volume 1, page 358
end of ignorance
ninth imam, imam javad (a.s.) says:ãóäú Úóãöáó Úóáì ÛóíúÑö Úöáúã ÃóÝúÓóÏó ÃóßúËóÑó ãöãøÇ íõÕúáöÍõ
translation one who acts wiknowledge and information will be more corrupter rather than reformer.(1) brief description loss of ignorance is not merely limited to this part that man can not reach the real values of life. rather, corruption and destruction caused by mistakes is a great danger waiting for those who act without knowledge. it is herein that an ignorant person intends to do good for his child, but he leads him to misfortune; intends to serve islam, but disgraces religion; intends to create peace among people, but aggravates dispute and hypocrisy; and in summary his corruption and destruction in all aspects would be more than his reform.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- montahal-aamal
foundations of guidance
imam javad (a.s.) says:ÇóáúãõÄúãöäõ íóÍúÊÇÌõ Åáì ËóáËö ÎöÕóÇá: ÊæÝíÞñ ãöäó Çááøå¡ æó æóÇÚöÙñ ãöäú äóÝúÓöåö¡ æó ÞóÈõæáñ ãöãøóäú íóäúÕóÍõåõ
translation the believers require three qualities: divine success, a preacher from the heart and soul, and acceptance from advisers.(1) brief description in this path, with a lot of acclivity and declivity which man should go through it along his life for being saved from innumerable dangers which threaten his prosperity and also becoming a useful and effective individual in the society, first he needs a spiritual and immaterial relation with god being supported by his pure essence, and then an aware and informed conscience advising him inwardly, and then hearing ears using the thoughts, guidance, advices and consultation of others.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- montahal-aamal
ÇóáäøóíÇÍóÏõ ãöäú Úóãóáö ÇáúÌÇåöáöíøóÉö
translation mourning is one of the deeds of age of ignorance (one shall not complain for the difficulties, rather he shall try for solving them).(1) brief description this short and meaningful tradition has an outward and inward sense. its outward refers to the irrelevant actions being popular at the age of ignorance. when somebody died, mourner women were invited to lament on his death by reciting their special songs and deceitful and false poems. and the other meaning, which imam bagher (a.s.) may refer to it, is that mourning and complaining for hard and difficult events and problems of personal and social life is vain and useless and causes waste of powers and facilities. one shall solve them and seek for a remedy by the strength of intellect and thinking as well as continuous effort and tolerance.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- vasael-ul-shia, volume 1, page 915
everyday examine yourself
imam kazem (a.s.) said:áóíúÓó ãöäøÇ ãóäú áóãú íõÍÇÓöÈú äóÝúÓóåõ ßõáøó íóæúã
translation one who does not perform self-examination everyday, has no relation with us.(1) brief description preventing loss and attempting for more profit, in any small or big institution in this world, is not possible without continuous inspection, examination and balance sheet. and it is really surprising that people are so careful in calculation of their material capitals, and or are so sensible to increase and decrease of few grams of their weight, but sometimes they even do not investigate their human, moral and immaterial accounts even once during their life. what a terrible negligence! but a responsible and vigilant moslem is one who, as per speech of imam kazem (a.s.) in above tradition, examines his account everyday without exception. if he has done a good deed, he tries to continue it, and if he has done an evil, he repents for it.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- from the book aghvalol aemeh, volume one, page 214
impression of belief is harder than iron
imam sadegh (a.s.) says:Åäøó ÇáúãõÄúãöäó ÃóÔóÏøõ ãöäú ÒõÈõÑö ÇáúÍóÏöíúÏö Åäøó ÒõÈõÑó ÇáúÍóÏöíúÏö ÅöÐú ÃõÏúÎöáó ÇáäøÇÑó ÊóÛóíøóÑó æó Åäøó ÇáúãõÄúãöäó áóæú ÞõÊöáó Ëõãøó äõÔöÑó Ëõãøó ÞõÊöáó áóãú íóÊóÛóíøóÑú ÞóáúÈõåõ.
translation the believers are stronger than iron parts because when iron is exposed to fire, it changes, but if the believers are killed and then revived and again killed, there would be no change in their mentalities.(1) brief description life is a series of problems and complicated matters. weak people surrender to them very soon, and escape from the field, but those who are strong under the grace of belief, never submit to the numerous problems. they know that there are always hindrances in observing god's command, preventing sin, and achieving honors and credits, and for attainment to these honors, self-control, self-sacrifice and resistance against rebellious desires and other problems are required. so they do not stop endeavor and attempt in the path of religion, and do not afraid of the events.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- from the book safinatol behar, volume 1, page 37
reality of unity and divine justice
imam ali (a.s.) says:ÇóáÊøóæúÍöíúÏõ Ãóäú áÇÊóÊóæóåúãóåõ æ ÇáúÚóÏúáõ Ãóäú áÇ ÊóÊøóåöãóåõ
translation reality of unity of god indicates that one shall not define his essence to his imaginations, and belief in his justice infers that one shall not accuse him in any work.(1) brief description to the same extent that the principle of god's existence is clear and manifest for us and any particle from particles of this world is a reason for his dignity, power, knowledge and ability, reality of his essence is hidden for us. because he is an infinite existence and beyond our understanding. so we shall consider his essence beyond whatsoever we imagine and this is the reality of unity. on the other hand, some events occur in the world that sometimes their mystery is not known for us. attention to god's justice says to us that all of these events are reasonable, and any suspicion in this concern is not in conformity with his justice and wisdom.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- from nahjol balaghah, aphorisms
some signs of belief
imam sadegh (a.s.) says:ÇóáúãõÄúãöäõ ÍóÓóäõ ÇáúãóÚõæäóÉö ÎóÝöíÝõ ÇáúãóÄõäóÉö¡ ÌóíøöÏõ ÇáÊøóÏúÈöíÑö áöãóÚöíúÔóÊöåö áÇ íóáúÓóÚõ ãöäú ÌõÍúÑ ãóÑøóÊóíúäö
translation a believer has a valuable assistance, and low expenditure, and is prudent in life, and is never bitten twice from one hole (never is inflicted twice from one point).(1) brief description belief has some scientific, moral and social manifestation and signs, without which it is only a meaningless name. the above tradition refers to four signs of it: 1- believers provide valuable assistance for their moslem brothers because their helps are accompanied with compassion, honesty and awareness. 2- the do not have a luxurious and costly life and do not commit offences for providing its furnitures. 3- they are prudent and aware in life specially in economical affairs. 4- they take lesson from each event immediately and thus they are not inflicted twice from one point.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- from the book safinatol behar
ÇóáÏøõäúíÇ ÎõáöÞóÊú áöÛóíúÑöåÇ æó áóãú ÊõÎúáóÞú áöäóÝúÓöåÇ
translation world is created for another purpose, not for itself.(1) brief description most often interpretation of verses and speeches concerned with commendation of world, material tools of this world, introducing it as a house of commerce or farm of god's saints in one hand, with the verses and speeches blaming it and calling it dangerous, deceptive and source of conceit in the other hand is difficult for the people. but above tradition interprets them clearly, indicating that when world and its material tools are used as a means for attainment to human development and expansion of justice and prosperity of all men, it would be valuable and nice, but when it is considered as a final purpose and essentially favorite, and causes rebellion, conceit and obstinacy, it would be hateful and dangerous.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- from first volume of safinatol behar
price of man
imam ali (a.s.) said:Åäøóåõ áóíúÓó áÇöóäúÝõÓößõãú Ëóãóäñ ÅáÇø ÇáúÌóäøóÉõ ÝóáÇ ÊóÈöíúÚõæåÇ ÅöáÇøó ÈöåÇ.
translation (be aware) there is not any price for you save everlasting prosperity and paradise, so do not exchange it for any other price.(1) brief description usually when somebody is asked about the price of capital of his existence, he can not assume any price for it. however, he exchanges this great capital gradually and day by day for a little price, and sometimes at the end of his life, he finds that he has exchanged this great capital with a house or a car or a country villa, and still he will leave them soon. ali (a.s.) says that none of the material capitals of this world could be exchanged with the capital of your life. the only thing which could be exchanged with it, is god's satisfaction, human and spiritual development and also an eternal and everlasting prosperity. it is worthy to endeavor, attempt and sacrifice for this purpose as much as you can.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- nahjol balaghah, aphorisms
truth and falsehood
imam ali (a.s.) said:Åäøó ÇáúÍóÞøó ËóÞöíúáñ ãóÑöìÁñ¡ æó Åäøó ÇáúÈÇØöáó ÍóÝöíÝñ æóÈöìúÁñ
translation truth is heavy and difficult but pleasant, and falsehood is light and easy but painful and dangerous.(1) brief description how eloquent and interesting is description of imam ali (a.s.) regarding truth and falsehood in the above short sentence! usually truth has a harsh appearance and occasionally a bitter taste but is very pleasant. it is easily absorbed by the body of community and society is strengthened thereby. but falsehood is very easy and sometimes very delicious and sweet, but its effect is fatal like a delicious but poisonous food which its destructive effect on the heart, stomach, and intestines becomes manifest when it is swallowed. falsehood too like this food destroys different organs of society.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- beharol anvar, volume 70, page 107
most valuable heritage of arab
islam's prophet (s.a.) said:ÃóÕúÏóÞõ ßóáöãóÉ ÞÇáóÊúåÇ ÇáúÚóÑóÈõ ßóáöãóÉõ áõÈóíúÏ: ÃáÇ ßõáøõ ÔóìÁ ãÇ ÎóáÇó Çááøå ÈÇØöáõ¡ æó ßõáøõ äóÚöíúã áÇ ãóÍóÇáóÉó ÒÇÆáõ
translation the most correct and eloquent phrase that arab has stated is the speech of lobaid (famous poet) where he says: be aware anything else than god is false and any grace would be finally lost.(1) brief description considering destruction of wealth and positions and end of graces warns man to observe truth and justice in gaining them and also be moderate in consuming them. eternality and everlasting is a cloth which only suits to his majesty stature, and non penetration of annihilation and morality is only dedicated to his pure essence. one shall consider this reality in each scene of material life and shall not become proud.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- mesbahol sharia, page 45
i disgust them
imam reza (a.s.) says:áóíúÓó ãöäøÇ ãóäú ÛóÔøó ãõÓúáöãÇð Ãóæú ÖóÑøóåõ Ãóæú ãÇ ßóÑóåõ
translation one who defrauds or causes a loss to a moslem or tricks him, does not belong to us.(1) brief description those who assume their happiness in misfortune of the others and their profit in loss of the others shall be considered neither a real human nor a truthful moslem. the privilege of man over other creatures is his social character and one who finds his profit in loss of the others, misses this social character. sometimes causing loss for the others is clear and obvious and sometimes is hidden through defraudation, and or trick and dishonesty. this is forbidden in islam in any form it may be, and imam reza said: i disgust those who commit these offences.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- safinatol behar, article fraud.
effort of weak people
imam ali (a.s.) says:ÇóáúÛöíúÈóÉõ ÌõåúÏõ ÇáúÚÇÌöÒö
translation slander is the last effort of weak people.(1) brief description a few sins could be found among the capital sins that indicate meanness, weakness, humiliation, and non-chivalry like slander. those who blame and find faults with others and damage reputation and prestige of people through disclosing their hidden faults, that most people are involved in one of these faults, and sate the fire of their envy and malice in this way, are weak and mean persons who even do not show courage in their baseless and unfair challenge, and only can stab in the back. it is mentioned in the tradition that if one who slanders, repents, he shall be the last one entering paradise. otherwise, he would be the first one entering the hell.
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- nahjol balaghah, aphorisms
signs of oppressor
imam ali (a.s.) says:áöáÙøÇáöãö ËáÇËõ ÚóáÇãÇÊ: íóÙúáöãõ ãóäó ÝóæúÞóåõ ÈöÇáúãóÚúÕöíóÉö æó ãóäú Ïõæúäóåõ ÈöÇáúÛóáóÈóÉö¡ æó íõÙÇåöÑõ ÇáúÞóæúãó ÇáÙøóáóãóÉö
translation the oppressor has three signs: oppresses those who are higher than him through opposition and disobedience, and oppresses those who are inferior to him through violence and predominance, and cooperates with other oppressors.(1) brief description one whose spirit of oppression prevails his mind, and is affected by this unclean morality, shows himself somehow in any case. he refrains performing his duties before those who he shall obey them, and resorts to oppression, force, violence and injustice before his inferiors, and selects his friends and companions and colleagues from among the unjust. he is always unjust but
ÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜÜ
- nahjol balaghah, aphorisms
there is not any incurable disease.
islam's prophet (s.a.) said:ãÇ ÃóäúÒóáó Çááøåõ ãöäú ÏÇÁ ÅáÇø ÌóÚóáó áóåõ ÏóæÇÁ
translation god has not given any disease unless he has created a remedy for it.(1) |
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