سبيل بحجم الكون كلّه..

"أمّا الإستشهاد في سبيل الله دفاعاً عن النّفس، والدّين، وعن المستضعفين، فما أجلّ فوائده، وأكثر بركاته وعوائده، لأنّها فوائد وعوائد تكون بحجم هذا السّبيل الواسع والرّحب، الذي هو بحجم الكون كلّه، والشّامل للحياة كلّها، في الدّنيا والآخرة على حدّ سواء. نعم، إنّ شهادة الفرد في ساحات الدّفاع عن النّفس والشّرف، وعن الإنسان، بقاء وخلود، وكشف وشهود، وهو أيضاً نماء وازدياد، وهبات وبركات للبشر كلّهم، فإنّ بقيّة السّيف أنمى عدداً، من حيث إنّ هذه البقيّة تحفظ نفوس النّوع البشريّ كلّه، وتصونها من الهلاك، والبوار، وهي نتيجة سموّ روحيّ، ورؤية مستوعبة وشاملة، وانسجام حقيقيّ مع فلسفة الحياة، وانصهار تامّ مع أهدافها ومعانيها الكبرى.."

📖 العلّامة المحقّق آية الله السيد جعفر مرتضى العامليّ، مختصر مفيد، ج١١، ص١٦٩

اِمْشِ في دائِكَ الهوينا وأَيقِنْ
ما لِـداءِ الهَوى لَدَيْنا شِفاءُ

|سماحة العلامة المحقق السيّد جعفر مرتضى العاملي|

قصيدة: #نار_الهوى
إلقاء:
#السيد_محمد_مرتضى_العاملي
كتاب: #دليل_المناسبات_في_الشعر

الشّيعة وحكم العقل..

"لم يكن للشيعة أن يقبلوا بأمرٍ يُخالف صريح حكم العقل، ولكنّهم حين يقوم عندهم برهانٌ ساطع، ودليلٌ قاطع، على أمرٍ ليس للعقل سبيلٌ إلى إدراك جميع خصائصه، وخباياه، وميزاته، وخفاياه، فإنّهم يجدون أنفسهم ملزمين بقبوله ما دام أنّه ممّا تعنو له آراؤهم، وتنقادُ له عقولهم بالخضوع والتّسليم.."

📖 العلّامة المحقّق آية الله السيد جعفر مرتضى العامليّ، الحياة السّياسيّة للإمام الجواد (ع)، ص٢٩

The Returning of the Sun

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

Some have attempted to cast doubt upon the narration of 'the returning of the sun' based on the following [arguments]:

1. Returning the sun constitutes a void in the cosmic order.

2. This narration has only been narrated by the Shi'a, who are already subject to accusation because of what they narrate regarding Imam 'Ali (a).

3. If this had really occurred, many of the non-Muslim nations would have reported it.

4. 'Ali (a) could never leave his prayer.

How do we respond to these proofs?

Answer:

In the name of Allah, and glory be to Him, and may peace and salutations be upon our Prophet Mu'hammad and his pure progeny.

What has been said is incorrect due to the following:

1. The world is in the hands of its Creator, and He knows best what is in its interest, so if Allah (swt) is the One who returned the sun for 'Ali (a) in demonstration of his dignity, then He would not return it and void the world, but rather, return it and better the world. Moreover, Allah (swt) has told of the splitting of the moon, the bringing of the throne of Bilqees, and the ascension, yet the cosmic order was not annulled. The Messenger of Allah (s) also told of the sun rising from its West as well as other matters, yet the cosmic order was not annulled.

2. Narrations that are authentic and numerous have mentioned this [occurrence] and have not only been reported by the Shi'a. Rather, Sunni and Shi'a Muslims have narrated this - and Ta'hawi and others have admitted the correctness of this occurrence. The Mosque of Rad al-Shams is still present in the Medina of the holy Prophet (s) to this day. It is also called Masjid al-Fadeekh, and there is another mosque known as Masjid al-Shams in Medina, as well.[1]

There is also another mosque near Kufa that is known for being a location of the sun being returned for him (a). Furthermore, it is mentioned in the narrations that the sun was returned for him (a) during his return from Siffeen.

3. This matter took place in the Arabian Peninsula, so it does not need to be seen by all people of the world for them to report it and record it in their historical records. This is in addition to the fact that many nations and groups did not write detailed accounts of history, nor did they have civilizations capable of dealing with occurrences such as this one in a fulfilling manner. Moreover, there is serious doubt that those areas were inhabited, for they could have been surrounding areas and others which were uninhabitable at the time.

4. As for 'Ali (a) leaving prayer, we say: There are narrations which have stated that he (a) prayed seated, which is the prayer of one who has no choice and cannot stand, precisely like the case of the prayer of chase (mutāradah) and the prayer of the drowning (ghareeq), and the prayer upon the land that has split open, as it has been narrated that it is impermissible for a Prophet or Trustee (a) to pray upon it when they pass by it. So, this does not mean that if they pass by it, then they do not pray at all - rather, they pray as they walk, and when they are past it, they pray the prayer of one who is free [of the exigent circumstance].

Ameer al-Mu'mineen (a) knew that prayer is never to be abandoned, and knew that the one who has no choice can pray seated.

Peace be upon you, as well as God's mercy and blessings.

___
[*] Mukhtasar Mufeed, v.2, p.95-98

[1] See: Wafa' al-Wafa' by Al-Samhoudi, as well as Tareekh al-Medina by Ibn Shabbah.

The Divine Will & the Suffering of Ahl al-Bayt (a)

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

1. Imam al-'Hussain (a) says: "God wished to see me killed". Does this statement [not] apply also to Sayeda al-Zahraa (a) and Imam 'Ali b. Abi Talib (a), whereby we would be able to say: "God wished to see her stricken", or "God wished to see the caliphate of Imam 'Ali (a) usurped, and for someone else to claim his position"?

2. If God wished to see her stricken, and for her right to be usurped from her, then why was she displeased with so and so when they did just that?

3. If God wished to see the caliphate of Imam 'Ali (a) usurped, then why did Imam 'Ali (a) show in more than one circumstance that he was more worthy of the leadership and that it was [unrightfully] taken from him?

Answer:

In the name of Allah, and glory be to Him, and may peace and salutations be upon our Prophet Mu'hammad and his pure progeny.

The divine will that leads to God seeing Imam al-'Hussain (a) killed, for instance, does not mean that He is the one who set out to kill him (a), or controlled the hands of those who struck Sayeda al-Zahra' (a), or helped and ontologically controlled those who usurped the caliphate of Ameer al-Mu'mineen (a).

Rather, what is meant is: that they (a) - via their insistence upon their position in making God's religion and the truth victorious, and via their acceptance of the divine will that constituted the necessity that they choose that task, which His commands and prohibitions embodied for them - acted in accordance with what pleases Him and with what He willed and wished. That is, except that His juridical will, and their desire to obey His command and prohibition, are what controlled their own will - for they (a) do not intend except when Allah (swt) intends. Their (a) hearts are empty of their own wishes, such that their will does not become hooked onto anything unless they know that God is pleased by it, permits it, and wants its fulfillment by them.

Moreover, Allah (swt) wished - by His juridical will, not His ontological will - for Imam al-'Hussain (a) to insist on making His religion victorious even if that would lead to his martyrdom, and for Him to see him (a) killed - so, Imam al-'Hussain (a) did what Allah (swt) wanted. Also, God wished for Sayeda al-Zahra' (a) to take the stance of one who made the truth victorious, and for 'Ali (a) to be in the position of one who is tested, [fervently] patient, and is kept from his right. And this is juridical - not the ontological - will. Likewise, God wished - based on His justice - to not deal with His creation in compulsion and determinism.

The outcome was that Yazeed was severe in his wickedness and Imam al-'Hussain (a) was killed; that Sayeda al-Zahra' (a) was stricken and her right was usurped, as was the caliphate of Ameer al-Mu'mineen (a) - by force and suppression.

Thus, it is God's will that has invited Imam 'Ali (a), Sayeda al-Zahra' (a) and Imam al-'Hussain (a) to demonstrate this tenacity in making Islam victorious. However, it is not Allah (swt) who has killed or usurped, despite Him seeing [the acts of] killing and oppressing from the killer and oppressor.

Those who [effectively] usurped said rights, struck, and killed are the ones who wanted to do so - and God did not wish to stop them by compulsion and determinism. Instead, He wished to give them advice and found it sufficient to prohibit and denounce this act, adding nothing to that but the punishment of the Afterlife that He had said they would be subject to.

And 'Ali (a), al-Zahra' (a) and al-'Hussain (a) chose patience towards this hardship, obedience towards His command, and adherence to His pleasure even if that would then lead to them being exposed to killing, striking, or the other forms of harm.

Nonetheless, those who have killed Imam al-'Hussain (a), struck Sayeda al-Zahra' (a), and usurped the caliphate are the people who disobeyed their Lord and rebelled, and He did not wish to prevent them from this by force or determinism considering that would contradict His justice, as previously mentioned.

All glory be to Allah, and may peace and salutations be upon His servants whom He has chosen, Mu'hammad and his progeny.

___
[*] Mukhtasar Mufeed, v.17, p.178-180

Why was Sayeda al-Zahra' (a) Buried in the Night?

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

Some Sunnis have been claiming that Sayeda al-Zahra' (a) was buried in the night because of her modesty and urgency to remain covered; and some of them are backing this claim with her (a) discussion with Asma' b. 'Umays and what Asma' had said regarding what the people of the 'Habashah do to the deceased. How do we respond to this without addressing the event of the attack [on the home], the usurpation of the caliphate, and so on - considering they do not accept those matters?

Answer:

In the name of Allah, and glory be to Him, and may peace and salutations be upon our Prophet Mu'hammad and his pure progeny.

There is no doubt that Sayeda al-Zahra' (a) is among the most pure people and most modest women - no Muslim questions this. But we would like to point out the following:

1. Having an open burial does not contradict the urgency to be covered, nor does it diminish one's modesty. God has commanded people - both men and women - to attend men and women's funerals seeking to learn from them and to honor the deceased, as well as for other favorable purposes. And the best of women, since the time of Adam (a) and to this day, are buried publicly, with those who walk at their funeral doing so night and day in desire of reward and proximity to Allah (swt). And never was there a single sign of Islamic prohibition regarding this. Rather, as previously mentioned, this was encouraged and suggested.

2. Clear texts mention that she said in her will: the reason for her desire to be buried in secret is so that particular people do not attend her funeral - that is, due to what they had done to her during her life, may God's blessings and salutations be upon her.

3. This is not to mention that if the aim was only to be covered and fulfill the requirement of modesty, then it would have been enough for her to prevent men from attending her funeral - or to be buried in the night even if other men attended her funeral. This is given there is a difference between being buried secretly on the one hand, and being covered during the funeral walk and burial on the other hand.

4. This is also not to mention that it is mentioned in the texts that there were some non-ma'hram men - such as Salman al-Farisi, may God have mercy upon him - who were present at her burial. So, why ask to be covered from some but not those others?

5. If that which required this was just modesty and the wish to remain covered, then why were some particular individuals displeased with her burial in the night, later attempting to exhume her from the grave and redo her funeral - [why] then [did they] pass out threats, as mentioned in the narrations?

The desire to be covered and the fulfillment of the call of modesty require praise and admiration - not anger, disappointment, resentment and hatefulness.

All glory be to Allah, and may peace and salutations be upon His servants whom He has chosen, Mu'hammad and his progeny.

___
[*] Mukhtasar Mufeed, v.17, p.114-116

The Age of Sayeda Khadija (a)

✒️ Ayatollah Sayed Ja'far Murtadha [*]

Translated by: @qanatsadad

Question:

Is it true that Sayeda Khadija (a) was older than the Prophet, may God's blessings and salutations be upon him and his progeny, by over a decade, and do the Shi'a agree with this? If the Shi'a do not, then what is their evidence [for rejecting this]? We kindly request a detailed response, with proof from the books of both sects.

Answer:

In the name of Allah, and glory be to Him, and may blessings and salutations be upon our Prophet Mu'hammad and his pure progeny.

Firstly, intellectual and historical matters do not have a sect, as they are neither Sunni nor Shi'a, but rather are contingent upon the evidence - wherever it goes, we and those matters shall follow it.

Secondly, the Shi'a - as Shi'a per se - do not have a specific view on the age of Sayeda Khadija (a). If evidence proves that she was a certain age, this pleases the Shi'a - no matter what the age is according to that proof - because it would mean the Shi'a have discovered an historical truth that is dependable for an intellectual study.

Thirdly, the views regarding her (a) age are many, as there are up to 8 claims regarding her age when the Prophet (s) married her. These claims range from 25 to 46 years of age, and they are: 25, 28, 30, 35, 40, 44, 45, and 46.[1] Al-Bayhaqi found it correct that she was 25 years old.[2]

Ibn al-'Imad said there are many who considered it more likely that she was 28 years old when she married, which is what Ibn 'Abbas, Ibn Is'haq and others said.[3]

And we have examined this in detail in our book, Al-Sa'hee'h Min Seerat al-Nabiy al-A'tham (s); so, do look therein.

All glory be to Allah, and may peace and salutations be upon His servants whom He has chosen, Mu'hammad and his progeny.

___
[*] Mukhtasar Mufeed, v.18, p.99-101

[1] We mentioned the sources for these views in our book: Al-Sa'hee'h Min Seerat al-Nabiy al-A'tham (s), v.2, p.199-202

[2] Dala'el al-Nubuwwah by Al-Bayhaqi, v.2, p.71; Al-Bidayah wa'l-Nihayah, v.2, p.294-295; Mu'hammad Rasul-Allah: Seeratuhu wa Atharuhu fi'l-'Hadharah, p.45; and review: Al-Seerah al-Nabawiyyah by Ibn Kathir, v.1, p.265, and Al-Seerah al-'Halabiyyah, v.1, p.140

[3] Shatharat al-Thahab, v.1, p.14, and he confined to that in Bahjat al-Ma'hafel, v.1, p.48. All of the following also narrated this: Ansab al-Ashraf [the section on the life of the Prophet (s)], p.98; Tahtheeb Tareekh Dimashq, v.1, p.303; Siyar A'lam al-Nubala', v.2, p.111; Mukhtasar Tareekh Dimashq, v.2, p.275; Bi'har al-Anwar, v.16, p.12 from Al-Junabathi, all of them from Ibn 'Abbas. It was also narrated in Mustadrak al-'Hakim, v.3, p.182 from Ibn Is'haq, without mentioning another view for him. Also see Seerat Mughlatay, p.12; Al-Mu'habbar, p.79; Tahtheeb al-Asma', v.2, p.342; Tareekh al-Khamees, v.1, p.264; Al-Seerah al-'Halabiyyah, v.1, p.140