Pearl of Wisdom
in the book al-Tabdil, 'Ishaq al-Kindi who was the philosopher of his time in Iraq decided to write about contradictions in the Qur'an, and sat alone at home, preoccupied with it. One of his students visited Imam Hasan al-'Askari (AS) one day, and Abu Muhammad (AS) asked him, 'Is there not a Imam al-Hasan b. 'Ali al-'Askari (AS) rightly-guided man among you who can stop your teacher al-Kindi from this occupation that he has started with the Q]lr'an?' The student replied, 'We are his students; how can we object to him on this or on any other issue?' Abu Muhammad said, 'Will you then convey to him what I am telling him through you?' He said, 'Yes.' He (AS) said, 'Go to him and offer your service to him in his task, as though you want to acquaint yourself with it, and assist him therein. Once the acquaintance has developed, tell him, 'I have a question which I would like to ask you.' Certainly he will allow you. Then ask him, 'If someone who spoke only using [verses of] the Qu'ran was to come to you, would it be possible for his intended speech to be different to what you have understood it to mean?' He will indeed tell you that it is possible, because he is a man who comprehends if he listens. So, if he confirms this , then ask him, 'So that means that that which you have perceived might be different to what he meant, such that you may even be imposing a meaning to a word that is different to its original.' So the student went to al-Kindi, acquainted himself with him and politely mentioned the issue to him. He asked him to repeat the question, which he did. Then he pondered into it and thought it to be possible in language and acceptable conceptually. He then said, 'I swear by you to tell me from where you have learnt this [argument]?' He [the student] replied, 'It is just something that came to my mind so I presented it to you.' He said, 'No way. Someone like you could not have been guided to this kind of argument nor reached this position [in learning], so tell me from where you have come up with this?' He replied, 'Abu Muhammad ordered me to [tell you] this.' He then said, 'Now you have told me. Something like this could only have come from that household.' He then asked for some fire and burnt all that he had written.'
Abu al-Qasim al-Kufi al-Manaqib li Ibn Shahr Ashub, v. 4, p. 424
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Sorrow |
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Sorrow is one of the marks of the gnostics, through the magnitude of what comes to them of the Unseen when they are in seclusion, and the intensity of their glorification of Allah. The outer being of the sorrowful is contraction and his inner being is expansion. He lives with men contentedly, in a life of nearness to Allah. The sorrowful person is not a man of reflection, because he who reflects is forced to do so, while a sorrowful person is so by nature. Sorrow comes from within, and reflection begins by seeing phenomena—there is a difference between them. Allah said in the story of Jacob,
 I only complain of my grief and sorrow to Allah, and I know [from Allah] what you do not know. (12:86)
This is because the knowledge gained in the state of sorrow is particular to him, and Allah has singled him out for it and left the rest of the world deprived. When Rabi' ibn Khuthaym was asked why he was sorrowful, he replied, 'Because I have demands made on me. At the right of sorrow stands contrition, and at the left of it stands silence. Sorrow is a mark of the gnostics of Allah .' Reflection is shared by both the elite and the common folk. If sorrow were to be veiled from the hearts of the gnostics for an hour, they would have to seek help; but if it were to be placed in the hearts of others, they would dislike it. Sorrow is first, while second comes security and good news. Reflection comes second, following the establishment of one's belief in and utter need of Allah by one's seeking rescue with Him. The sorrowful person reflects, and he who reflects takes note. Each of them has a state, a science, a path, forbearance and honour.
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