Pearl of Wisdom

Venerate the scholar for his knowledge and abandon argumentation with him. Depreciate the ignorant man for his ignorance but do not drive him away. Rather draw him near and teach him.' Shahid al-Awwal (may Allah sanctify his soul) wrote in his al-Qg,wa'id, 'The veneration of a believer is allowed according to what is current amongst the norms of the time, even though the practice has not been handed down from our forefathers but because of the general laws indicating to it. Allah, most High, says, That, and whoever venerates the sacraments of Allah indeed that arises from the godwariness in the hearts , and He, most High, says, That, and whoever venerates the sacraments of Allah, that is better for him with his Lord. , and The Prophet (SAWA) said, 'Do not display hatred towards each other, nor be jealous of each other, nor oppose each other, nor break off relations with each other, but rather be brothers as servants of Allah.' Based on this , standing and veneration through curtsying and the like is allowed, and may even be obligatory if abandonment of it will lead to mutual hatred and breaking of relations or to the insult of a believer. It is authenticated that the Prophet (SAWA) stood up for Fatima (AS) and for Ja'far [may Allah be pleased with him) when he arrived from Abyssinia, and he said to the Ansar, 'Stand up for your leader.' It has been reported that he (SAWA) stood up for 'Ikrima b. Abi Jahl when he arrived from Yemen, gladdened by his arrival.'

Imam Musa ibn Jafar al-Kadhim [as]
Bihar al-Anwar, v. 75, p. 461, no. 14

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Library » Nahj ul Balagha » Sermons » Amir al-mu'minin's far-sightedness and his staunch conviction in Belief
Amir al-mu'minin's far-sightedness and his staunch conviction in Belief E-mail
Sermon 4 Amir al-mu'minin's far-sightedness and his staunch conviction in Belief

Through us you got guidance in the darkness and secured high position, and through us you got out of the gloomy night. The ears which do not listen to the cries may become deaf. How can one who remained deaf to the loud cries (of the Qur'an and the Prophet) listen to (my) feeble voice. The heart that has ever palpitated (with fear of Allah) may get peace.

I always apprehended from you consequences of treachery and I had seen you through in the garb of the deceitful. The curtain of religion had kept me hidden from you but the truth of my intentions disclosed you to me. I stood for you on the path of truth among misleading tracks where you met each other but there was no leader and you dug but got no water.

Today I am making these dumb things speak to you (i.e. my suggestive ideas and deep musings etc.) which are full of descriptive power. The opinion of the person who abandons me may get astray. I have never doubted in the truth since it has been shown to me. Musa (Moses) (1) did not entertain fear for his own self. Rather he apprehended mastery of the ignorant and away of deviation. Today we stand on the cross-roads of truth and untruth. The one who is sure of getting water feels no thirst.


(1). The reference is to that even of Moses when sorcerers were sent for to confront him and they showed their sorcery by throwing ropes and sticks on the ground and Moses felt afraid. Thus, the Qur'an records:

 

    . . . it seemed to him (Moses), by their sorcery as if they were running.Then Moses felt in himself a fear. We said: Fear not! Verily thou art the uppermost. (20:66-68)

Amir al-mu'minin says that the ground for Moses fear was not that since he saw ropes and sticks moving he might have entertained fear for his life but the cause of his fear was lest people be impressed with this sorcery and get astray, and untruth might prevail on account of this craft. That is why Moses was not consoled by saying that his life was safe but by saying that he would prove superior, and his claim would be upheld. Since his fear was for the defeat of the truth and victory of the untruth, not for his own life, the consideration was given to him for the victory of truth and not for the protection of his life.

Amir al-mu'minin also means that he too had the same fear viz. that the people should not be caught in the trap of these (Talhah, az-Zubayr, etc.) and fail into misguidance by getting astray from the true faith. Otherwise, he himself never feared for his own life.


 
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