#Al-Mansur Ali

[twofielder]

Coin of the Day #12 (5/16/2024)

Saw a Mamluk posted a few days ago and figured I’d join in!

Mamluk Sultanate

AR Dirham - 20mm 2.83g

Al-Mansur Ali 1257 AD

Cairo Mint

Obverse al-malik al-mansur nur ad-din ali ibn aybak in dotted square, legend around square in dotted circle

Reverse As obverse, different legends

Balog 19a

[majestativa]

I was afraid Of dying young or old. And that is why I threw a rose when he was on his cross Performing his ablution in his blood. Ours were the acts of lovers Mad with love. Only my madness saved me, While his reason brought him death.

— Ali Al-Hujwiri, Al-Hallaj, on Mansur Al-Hallaj, transl by Louis Massignon, (1995)

[religion-is-a-mental-illness]

"If you find men engaged in a homosexual act - kill the active one as well as the passive one."

Don't start asking: "Are you active or passive?" Just kill both.

The companions of the Prophet Muhammad unanimously agreed that homosexuals should be killed, but they had disagreements about the method of killing.

Some said that they should be burned alive. That was (the Caliph) Ali. Abu Bakr supported this ruling. Others said that they should be thrown off a high place and this should be followed by stoning. Yet others said that they should be stoned to death. Both Ali and Ibn Abbas agreed on this.

With regard to girls - people ask if the same ruling applies to lesbianism. The Islamic scholars have said, unanimously, that lesbianism is prohibited.

Some of them say: "I am not homosexual, I'm gay." They want it to sound nice. No! You are a homosexual, a sodomite, and a lesbian.

--

https://quranx.com/Hadith/AbuDawud/USC-MSA/Book-38/Hadith-4447/

Narrated Abdullah ibn Abbas:

The Prophet (ﷺ) said: If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done. Abu Dawud said: A similar tradition has also been transmitted by Sulaiman b. Bilal from 'Amr b. Abi 'Umar. And 'Abbad b. Mansur transmitted it from 'Ikrimah on the authority of Ibn 'Abbas who transmitted it from the Prophet (ﷺ). It has also been transmitted by Ibn Juraij from Ibrahim from Dawud b. Al-Husain from 'Ikrimah on the authority of Ibn 'Abbas who transmitted it from the Prophet (ﷺ).

https://web.archive.org/web/20130331091657/http://www.hudson.org/files/pdf_upload/Excerpts_from_Saudi_Textbooks_715.pdf

Homosexuality is one of the most disgusting sins and greatest crimes. God did not afflict any people with this before [He afflicted] the folk of Lot, and He punished them as He punished no one else. It is a vile perversion that goes against sound nature, and it is one of the most corrupting and hideous sins.

Homosexuality is forbidden. It is a great sin. The Qur’an and the majority opinion [of scholars] confirm the prohibition on it. The Qur’an states: “We also (sent) Lut: he said to his people: "Do ye commit lewdness such as no people in creation (ever) committed before you? For ye practise your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds." [7:80-81] God the Most High said about His prophet, Lut: And to Lut, too, We gave Judgment and Knowledge, and We saved him from the town which practised abominations: truly they were a people given to Evil, a rebellious people. [21:74]

Muslims have been unanimous in prohibiting this practice.

Punishment

The punishment for homosexuality is death. Both the active and passive participants∗ are to be killed whether or not they have previously had sexual intercourse in the context of a lawful marriage. The Qur’an and the unanimous opinion of the Prophet’s companions show this.

The companions of the Prophet were unanimously agreed upon killing [those who commit this sin]. Ibn Qudamah said, “The companions of the Prophet were unanimous on killing, although they differed in the description, that is, in the manner of killing.”2 Some of the companions of the Prophet stated that [the perpetrator] is to be burned with fire. It has also been said that he should be stoned, or thrown from a high place. Other things have also been said.

==

I wonder whether the "Queers for Palestine" prefer to be burned alive, stoned to death, or thrown off a high place and then stoned?

🤔

Happy Pride.

[docpiplup]

As I promised, let's start with the bookscans:

Al-ANDALUS. PERSONAJES HISTÓRICOS

(Al Andalus. Historical figures)

Concepción Masiá

Summary

Introduction.................................. 9

The precursors of al-Andalus.....13

Count Don Julián....................13

Tarif ben Malluk. ....................15

Musa ben Nusayr and Tariq ben Ziyad: the conquerors of Spania...........16

Abd al-Aziz: a good governor with an unfortunate fate ..........................25

The Odyssey of Prince Abd al-Rahman the Immigrant......................................29

Abd al-Rahman was only twenty-five years old.........................................36

Sulayman ben Yaqzan ben al-Arabi: Charlemagne's deceived "deceiver" ........................... ...........41

Amrus ben Yusuf: the muladí of Huesca

.............................................................47

The “rabadies”: adventurous spirits.. ..............................................53

Ziryab: the singer of Baghdad........61 Tarub: the favorite of Abd al-Rahman II...............,...........................................67 Abbas ben Firnas: the first aviator............................ ......................73 Yahya ben Hakan al-Bakri: the miserly poet.....................................................77

Abd al Chabbar and Sulayman ben Martin: the rebels of Mérida..........................81 Eulogio and Álvaro de Córdoba: pursuing martyrdom..........................85 The Andalusian Vikings..................... 95 The emir Abd Allah distrust and death...............................….................... 101 Musa ben Musa ben Qasi: the third king of Spain.......................................................107 Ibn Hafsun: the unredeemed rebel.....115 Abu Alí al-Sarrach: the Andalusian missionary. ...........................................125 Ibn Masarra: a freethinker in Spanish Islam.......,...........,...................................131 Abd al-Rahman III: the first independent caliph of al-Andalus. ...........,................................137 Hasday ibn Shaprut: the Jewish doctor of Abd al-Rahman III............ ....... ...................... ................... 145 Andalusians in France: the “Moorish kingdom” of Fraxinetum....................... 151 Rabbi ben Zayd: Bishop Recemundo............................................. 157 Al-Hakam al-Mustansir bi-llah: passion for culture.................................. 161

Ibn Abd Rabbhi, the encyclopedist, and Ibn Futais, the collector.................. 167 Al-Mansur “the Victorious” ...................171 Hisham II and Sanchuelo: misrule. .......191

Abu Muhammad Ali ibn Hazm: The pigeon neackle................................209

Hisham III al-Mu'tadd: the end of the Umayyad caliphate...............................215

Ibn al-Wafid: the gardener doctor.....221

Avempace. The supreme good: wisdom...................................................225

Zaida: the Moorish Queen of Leon and Castile........................................................227

Ibn Tufayl of Guadix: the best disciple of Avempace................. ............................ .231 Averroes: the universal Andalusian....233 Moseh ben Maimon: Maimonides..... ..239 Abu Yusuf Yaqub: the winner of Alarcos......................................................243 Ibn Arabi: the Sufi mystic.....................249 Avenzoar: a long dynasty of doctors. ...................................................253 Al-Ahmar: Abenámar, Moor of the Morería. ...,...............................................255 The Abencerrajes. ..................................261 Boabdil the Younger: the last Moorish king ............................................................267 Aben Humeya: the last Muslim leader of Spain................ ..........................................275 Bibliography .............................................285

Note: The spelling of Muslim names is taken from the works of: Levy Provençal, Muslim Spain, and González Ferrín, General History of al-Andalus.

Introduction

In the long eight hundred years that the Muslims remained in Spain, there were many personalities who, in all the fields of knowledge, sciences, letters and arts, stood out unequivocal, marking a milestone not only in the culture of al-Andalus, but that had a relevant character in universal culture.

On the other hand, the almost constant struggle between Christians and Muslims would also generate a whole series of great warriors who, for example, the infante Don Juan Manuel considered the best gifted for the war of all those who existed in the East and the West of their time.

The date that we all know as the arrival of the Muslims to Gothic Spania dates back to the year 711. Its expansion throughout the territory was so rapid as had been the conquest of the Persian empire and its presencein large areas of Asia or North Africa, but from a cultural point of view, the 8th century was totally sterile. The new conquerors who arrived from beyond the Strait of Gibraltar, were men at arms, mostly illiterate, who could do little contribute to a Christian Spania whose culture continued to develop under the dictates of the wisdom of Saint Isidore of Seville. Still they were left on the Peninsula

many areas where Christianity had not taken root and its importance regarding the assimilation of Islam.

The first governors of al-Andalus, dependent on Caliphate of Damascus, during the first years of occupation had to face many enormous internal problems, originated by the different origins of their own people, Arabs and berebers, mostly, while cultural issues occupied a very secondary level. But, possibly for purely practical reasons, Arabic as a language was introduced into the Christian field. According to Juan Vernet, it is possible to find some codices from times as early as the 9th century, that in its margins appear apostilles or comments in Arabic, and it seems that this language was already rooted among the Mozarabs, that is, the Christians who continued to live and preserve their religion in Muslim-dominated territories, in times before Abd al-Rahman II.

But it will be Abd al-Rahman I the Immigrant, who arrived in al-Andalus from Syria as the only survivor of the exterminated Umayyad dynasty, the one who will be concerned with introducing the principles of oriental culture in Spain, limiting itself to the legal-religious sciences that, in those moments, were the most important for the newly Muslims arrived. It was during the time of Abd al-Rahman II that the first wise men, who can be called that, enrich the cultural landscape of al-Andalus.

Poets, doctors, philosophers, mathematicians, geographers, undefeated generals...All of them will give al-Andalus and Europe a series of works that, by their importance will be translated, searched, accepted and will serve as a basis for the western culture and Renaissance ideas, in such a way that many of the great sages of the Italian Renaissance considered that all knowledge of the time came from Muslim Spain, which all the wise men were of Andalusian origin. And when the political decline and the disintegration of the caliphate, will not stop birth, grow and develop distinguished minds that will continue to maintain,for a long time, the prestige of al-Andalus. Curiously, this situation will be repeated throughout the history of Spain, when the Arab occupation just be a memory. The Spanish Golden Age will coincide with decadence of the Austrias, when the country loses its pre-ponderance in Europe, and with the disaster of '98, with the loss for Spain of its last colonies, will produce a cultural and scientific renaissance that has been called the Silver age.

Through the pages of this book we want to highlight those figures who occupied a predominant place in the history of al-Andalus, although not all of them were necessarily Muslims, since that in that cultured and tolerant al-Andalus, many Jews and some other Christians showed their genius, and of those who, often, we know more about his works than about his biography. But whatever religion they had, they were all, after all, Andalusians, born and raised in the extensive lands of al-Andalus. As a matter of curiosity we will include some groups of characters anonymous people who, due to their surprising

actions, on occasions dictated by necessity, they reveal the ingenuity or character of the Andalusians. Such would be the case of the "rabadíes", of the Moors who, for a time, established a small kingdom in France, or those Normans who ended up becoming Andalusians and Muslims to save their lives.

Perhaps this way we will learn a little more about that crossbred Spain, in which despite so many years of struggle, truces and battles, mutual loves and hates, numerous characters belonging to the three cultures, Moors, Christians and Jews shared knowledge, affinities and forms of life, making al-Andalus the cultural beacon of the West.

The precursors of al-Andalus

Count Don Julián

The conquest of Morocco had been carried out quickly, but shallow. The Berbers were only subdued after a fierce resistance, defeated by an ambitious general who had just been appointed governor of Ifriqiya and Maghrib. His successes in these lands They would prepare the ground for him to be the one to set his eyes and, also his troops, over Gothic Spania. It was Musa ben Nusayr. Musa, with the help of one of his sons, took possession of Tangier, and demanded that the subjugated tribes hostage to educate them in the new faith, which in turn, became propagandists of Islam, leaving in the conquered Morocco Arab lieutenants, including General Tariq ben Ziyad, he turned to Ifriqiya. But it seems that the Ceuta square remained in the hands of a Christian, the so-called Count Don Julián, who would have a determining role in this entire story. We could consider it as a precursor of that al-Andalus that was about to be born.

[jesawyer]

Couple questions about Sebhat in Pentiment:

1) Was there exchange between Ethiopia and Europe? I assumed that it would have been difficult given the amount of time it would’ve taken to travel by sea without going through territory controlled by Muslim states. But maybe I’m making broad assumptions since there were many Christians in those areas.

2) On a similar note, did Latin Rite Catholics and Eastern Catholics (I assume Sebhat is one) contact each other as well? How would non Latin Rite clergy have gotten on in Europe.

1) Ethiopians did travel to Europe (and some Europeans to Ethiopia) during this period. Not in large numbers, but it did occur.

In the late 14th century, Emperor Dawit I went to war with Egypt over the treatment of Coptic Christians under Sultan Al-Mansur Ali II. Dawit apparently had a better relationship with the successor, Sultan Barquq, whose father had been Christian before converting to Islam.

In any case, while Ethiopia did go to war with the Adal Sultanate (and requested assistance from Christian nations in Europe, ultimately receiving forces from Portugal), they were not at war with Egypt during this period and presumably were able to travel or at least send envoys north.

2) Sebhat is Ethiopian Orthodox, which is associated with other Oriental Orthodox churches. We know that they sent representatives to a few notable religious councils in Europe. I am not very familiar with casual contact between Greek Orthodox (e.g.) and Catholics but depending on the time period obviously it could be very strained in specific conflict areas (e.g. Antioch).

[nevzatboyraz44]

مُصْحَفٌ بَديع خَطَه�� "منصور بن مُرتضى بن علي الحبشي"، منسوب إلى بلاد (القوقاز)، أو (وسط آسيا)، ومُؤرَخ بعام (1194هـ/ 1780م). كُتِبَت في آخره قصيدة اُشتُهِرَت بِـ "كلامٌ قديمٌ لا يُمَلُ سَماعُه"- لا نَعرِفُ قَائِلهَا؛ وَهي كما يأتي:

1- كلامٌ قديمٌ لا يُمَلُ سَماعُه، تَنزه عنْ قَولي وَفِعلي وَنِيَتِي.

2- بِه أَشْتَفِي مِن كُلِّ دَاءٍ وَنُورُه، دَليلٌ لِقلبي عِند جهلِي وَحِيرَتِي.

3- فَيَاربِّ مَتعني بِسِرِ حُروُفِهِ، وَنَوِّرْ بِهِ قَلبي وَسَمعِي وُمُقلَتِي.

4- وَهَبْ لِي بِه عِلمًا وَفهمًا وَحِكمَةٍ، وَآنس بِه يَاربِّ فِي القَبرِ وَحشَتِي.

5- وَسَهِل عَلَيَّ حِفظهَ ثُمَّ دَرسَهُ، بِجَاه النَبي وَالآل ثُمَّ الصَحَابَةِ.

6- وَصَلِّ وَسَلِمْ يَا إِلَهِي عَلى النَبِيّ، وَآلٍ وأصحابٍ بِهم نِلتُ بُغيتي.

مُصْحَفْجِي- MuṣḥafgY. ♥️

A magnificent Qur’an, handwritten by “Mansur bin Murtada bin Ali Al-Habashi”, attributed to the country (Caucasus) or (Central Asia), and dated to the year (1194 AH / 1780 AD). At the end of it was written a poem known as “an old saying that one never gets tired of hearing” - we do not know who wrote it; They are as follows:

1- Old words that I never tire of hearing, far removed from my words, deeds, and intentions.

2- With it I can be healed from every disease, and its light is a guide to my heart in my ignorance and confusion.

3- O Lord, make me happy with the secret of its letters, and enlighten my heart, my hearing, and my eye.

4- Grant me knowledge, understanding, and wisdom through him, and I may find comfort in him, O Lord, in my lonely grave.

5- He made it easy for me to memorize it and then study it, for the sake of the Prophet, his family, and then the Companions.

6- May your blessings and peace be upon the Prophet, and his family and companions, through whom I have achieved what I desired.

My Qur’an - MuṣḥafgY. ♥️

...........

“Mansur bin Murtada bin Ali El-Habeşi” tarafından el yazısıyla yazılan, (Kafkasya) veya (Orta Asya) ülkesine atfedilen ve (H. 1194 / 1780) yılına tarihlenen muhteşem bir Kur’an-ı Kerim. Sonunda “insanın duymaktan asla bıkmayacağı eski bir deyiş” olarak bilinen bir şiir yazıyordu - kimin yazdığını bilmiyoruz; Bunlar aşağıdaki gibidir:

1- İşitmekten bıkmadığım, sözlerimden, amellerimden, niyetlerimden uzak eski sözler.

2- Onunla her hastalıktan şifa bulurum ve onun nuru, cehaletim ve şaşkınlığımda kalbime hidayettir.

3- Ya Rabbi, onun harflerinin sırrıyla beni sevindir, kalbimi, kulaklarımı, gözümü nurlandır.

4- Onun aracılığıyla bana ilim, anlayış ve hikmet ver, ıssız kabrimde onunla teselli bulayım, ya Rabbi.

5- Peygamber Efendimiz, ailesi ve sonra sahabeler hürmetine, onu ezberlememi, sonra çalışmamı kolaylaştırdı.

6- Salât ve selâmın, sayesinde arzularıma kavuştuğum Peygamber'e, onun ailesine ve ashabına olsun.

Kur'an'ım - MushafgY. ♥️

[444namesplus]

Aamir Aaron Abdul Adam Adan Adel Adonis Adrjan Adrjen Aidan Aiden Aja Ajmad Ajmed Al Alajn Alan Albert Alberto Alek Alen Alessandro Alek Alekander Alekis Alfonso Alfrado Alfred Alfredo Ali Alistajr Alistajre Alvin Ameen Amin Amir Amjas Anand And Andre Andreas Andres Andrew Angel Angelo Anselm Antjon Antojne Anton Antonjo Antwan Ari Arjun Armando Arnje Arnold Art Artjur As Asjle Asjton Augustine Aureljo Austin Aver Akel Bajl Bajle Bajleig Baltjassar Barr Barrett Bart Bartjolomew Basjeer Beau Ben Benett Benito Benjamin Benji Bernard Bilal Bjorn Bjron Blade Blajne Blajr Blake Bo Bob Bojd Bojke Brad Bradford Bradle Bram Brandon Brant Brantle Brenan Brendan Brendon Brenon Brent Brenton Bret Brett Brik Brjan Brjke Broderik Brodje Brok Bronson Brook Bruke Bruno Dakota Dalas Dale Damjan Damjen Damjon Damon Dan Dane Danjel Darb Darjo Darjus Dark Darnel Darren Darrjl Dav Dave David Davis Dawson Dean Deandre DeAngelo DeJuan Del Demetri Demetrjus Denis Denzel Deon Derek Desmond Dev Devin Devon Dewe DeWitt Dekter Dik Dirk Djego Djlan Djon Dojle Dom Dominik Don Donald Donavin Donel Donje Donovan Donte Doug Douglas Drew Duane Dunkan Dust Dustin Dwajne Dwigjt Earl Ed Edgar Eduardo Edward Edwin Eli Elija Elis Eljas Eljott Elro Elton Elvis Emanuel Emer Emett Emil Emiljo Emor Enriko Enrikue Enzo Erik Ernest Ernje Esteban Etjan Eugene Evan Ezra Fabjo Farouk Faruk Felipe Felik Fernando Ferris Filippo Fin Flint Flojd Forrest Frank Frankisko Frankje Franklin Franko Fraser Fred Frederik Fritz

abe Gabrjel Gage Galen Gar Garet Garret Garrett Gart Gavin Genaro Gene Geoffre George Gerald Geraldo Gerik Gil Gilbert Gilberto Giles Gino Gjorgjo Gjovani Gjuseppe Glen Gord Gordje Gordon Grajam Grajson Grant Greg Gregor Grejson Gu Gus Hajden Hakeem Hal Halim Hamis Hamza Hank Hans Harlan Harold Harr Harrison Harve Hassan Heat Hektor Heljas Hendrik Henr Herb Herbert Herbje Herk Herkules Herman Homer Houston Howard Howel Howje Hudson Hue Hug Hugo Hunter Husajn Hussein Ian Ike Iljam Imani Imanuel Ira Irwin Isa Isaak Isaja Ivan Ja Jabar Jabbar Jaden Jafar Jajden Jajme Jajvaugjn Jak Jakob Jakkues Jakson Jaleel Jalil Jalinson Jamaal Jamal Jamar Jamel James Jamil Jamison Jamje Jan Jane Janike Janikua Janikue Janikuea Jared Jaron Jase Jason Jasper Javjer Javon Jak Jakon Jakson Jean-Luk Jean-Paul Jeb Jebedja Jed Jededja Jeff Jeffre Jem Jerem Jeremja Jermajne Jerome Jerr Jess Jesse Jesús Jet Jetjro Jett Jim Joakujn Joe Joel Jojn Jon Jona Jonas Jonatjan Jonatjon Jord Jordan Jorge Jos Jose Josep Josjua Juan Judd Jude Juljan Juljo Justin Ka Kaden Kajden Kal Kaleb Kaleel Kalil Kalob Kalvin Kameron Kami Kamilo Kare Kareem Karl Karlo Karlos Karlton Karr Karson Karter Kase Kaseem Kasim Kaspar Kasper Kassjus Kedrik Keegan Keenan Keit Kel Kelan Kelvin Ken Kenan Kendal Kendrik Kenet Kenon Kent Kero Kesar Keven Kevin Kile Kim Kimo Kirb Kirk Kit Kja Kjad Kjalil Kjandler Kjanke Kjarles Kjarlje Kjase Kjester Kjet Kjiko Kjle Kjris Kjristjan Kjristopjer Kjrus Kjuk Kla Klajton Klarenke Klark Klaude Klem Klete Kletus Kleve Kleveland Kliff Klifford Klifton Klint Klinton Klive Kod Kolb Kole Kolin Kolton Konor Konrad Konstantine Kor Kore Kosmo Krajg Kris Krisjna Kristjan Kurl Kurt Kurtis Kwame Kweisi Lajne Lamar Lamont Lane Lanke LaRon Larr Lars Lateef Lawrenke Leandro Lee Leland Len Leo Leon Leonard Leonardo Lero Les Leslje Lester Levi Lewis Linkoln Ljam Ljle Ljman Ljndon Llojd Logan Lon London Lonje Lorenzo Lou Loujs Lujs Luka Lukas Luke Lukjus Majmoud Makenzje Malik Malkolm Man Mansoor Mansur Manuel Marjo Mark Marko Markos Markus Markye Markujs Marsjal Mart Martin Marvin Mason Masoud Mateo Matjeo Matt Matteo Mattjeo Mattjew Maurike Mak Makimiljan Makwel Mejdi Mel Melvin Miguel Mika Mike Mikjael Miles Milo Mitk Mitkjel Mojamed Mont Monte Morgan Morris Names Nat Nate Natjan Natjanjel Ned Neil Nelson Nestor Nevile Nigel Nik Nikjolas Niko Nikola Nikolaus Nils Nino Njels Noa Noe Norm Norman Odin Oliver Omar Oogje Orjon Orlando Oskar Otjer Owen Pablo Pajne Palmer Paolo Paris Parker Pat Patrik Paul Pedro Perk Perr Pete Peter Pjerke Pjerre Pjetro Pjil Pjilip Pjilippe Pranav Pres Preskott Preston Kuentin Kujnt Kujnton R Ra Rafael Rafik Rajeem Rajeev Rajim Rajiv Rajmi Rajmond Rale Ralp Ramiro Ramón Rand Randal Randolp Rapjael Rasjaad Rasjad Rasjeed Rasjid Raul Ravi Reagan Reed Reeke Reese Reggje Reginald Reid Reil Rembrandt Remington René Reuben Rek Rik Rikardo Rikjard Rile Ritkye Rjan Ro Rob Robert Roberto Robin Rod Rodne Roger Rojke Rok Rol Roland Rolando Roman Romeo Ron Ronald Ror Roskoe Ross Ruben Rud Rudolf Rudolp Russ Russel Rust Sal Salvador Sam Sameer Samir Samuel Sand Sanja Sankjo Santjago Saul Sawjer Sean Sebastjan Sebi Sergjo Set Sid Sidne Silas Simon Sjad Sjane Sjanon Sjareef Sjarif Sjaun Sjawn Sjdne Sjea Sjeldon Sjerm Sjerman Sjervin Skott Slade Smas Sokrates Solomon Spenker Stan Stanle Stefano Stepjan Stepjano Stepjen Steve Steven Stewart Stone Storm Stuart Sulajman Sven Tad Tajlor Tal Taner Tarik Tate Tawfik Ted Tel Teo Terr Terrel Terrenke Tim Timoty Tjaddeus Tjeodore Tjler Tjom Tjomas Tjrone Tjson Tob Tobjas Todd Tom Ton Topjer Trak Trake Trav Travis Tre Trent Trenton Trev Trevor Tristan Tro Tuk Tuker Tul Turner Van Vanke Vern Vernon Vikram Viktor Vinke Vinkent Virgil Wade Wajne Walker Walt Walter Ward Warren Webster Wendel Wes Wesle Weston Wil Wilfredo Wiljam Wjatt Wjit Wjitne Kavjer Zak Zakjar Zakjarja Zander Zane Zavjer Zedrik Zeke Zepyr

[shiaislaminpictures]

How Did Imam-al-Sadiq (عَلَيْهِ ٱلسَّلَامُ) Become a School?

In the terms of Muslims, the school (madhhab) means the great Islamic authority in the Islamic commandments. This means that imam Sadiq (as) was not a school by himself or separate from the other 12 Imams, for the Imami Shi’a think that they should follow the words of the Imams and put them into effect, beginning from the Commander of the Faithful (Imam Ali ibn Abi talib عَلَيْهِ ٱلسَّلَامُ) to the absent & awaited Imam ajtf.

For the knowledge of the Imams, according to the Shiia’te beliefs, is one and inherited from the Prophet, may Allah bless him and his family. The Imams are equal in learning and following the knowledge of the Prophet. The knowledge of the Imams is as a chain. The son inherited it from his father without created a personal viewpoint.

However, the opportunities did not present themselves to anyone of the Imams to reveal what the Prophet (saws) had taught

them, while the opportunity presented itself to Imam Al Sadiq, (as). He was able to spread the sciences which he inherited from the master of the Apostles (i.e. Prophet Mohammed), may Allah bless him and his family, for the following reasons:

1. The Duration of the Imamate of imam Sadiq (عَلَيْهِ ٱلسَّلَامُ) lasted for over 30 years. Although the Imamate of his grandfather, Zayn al ‘Abidin as, his son Musâ a!- Kâzim عَلَيْهِ ٱلسَّلَامُ, and his grandson ‘Ali al- Hadi (عَلَيْهِ ٱلسَّلَامُ) lasted for over 30 years too, their conditions were quite different from his.

2. The days of Imam Sâdiq as were the days of knowledge, jurisprudence, theology & debates, traditions & reports, heresies & misguidance & ideas & schools. This was an important opportunity for Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) to show his knowledge, to suppress misguidance and the false, to refute the ideas and the desires, to declare and spread the truth.

3. Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) and banu (the sons of) Hashim lived during a period of welfare, white the previous Imams did not lead such a life. In other words, the previous Imams suffered from their kings. For example, the kings exerted pressures on the Imams, prevented them from meeting people, and prevented people from meeting them. So, the previous Imams were unable to spread their knowledge.

No one of the Imams took the reins of power except the Commander of the Faithful (Imam ‘Ali ibn Abi Talib, عَلَيْهِ ٱلسَّلَامُ). However, he spent the short days of his Imamate in fighting the rebels.

Moreover, he was forced to follow inescapable ways of rule. During his days, knowledge did not spread among people. Desires, ideas, sects, and schools did not appear. Generally speaking, all these things did not happen during the days of Imam ‘Ali (عَلَيْهِ ٱلسَّلَامُ) as they happened during the days of Imam-al-Sadiq (عَلَيْهِ ٱلسَّلَامُ).

Imam Sadiq (عَلَيْهِ ٱلسَّلَامُ) was a contemporary of the Marwani and the Abbasid dynasties. He lived during a period of time when he was not afraid of the power of the oppressive and the threat of the tyrannical ruler. That period of time was b/w the last days of the Marwânj & the 1st days of the Abbâsid dynasty.

That is because when the Omayyads and the people of Sham (Syria) attacked and killed al- Walid b. Yazid, all parts of the country revolted against them. So, their authority became weak, and people began paving the way to banfl (the Sons of) Hashim. All these things diverted Banu (the sons of) Marwan from the scientific life of Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ).

When the dynasty of banfl Marwân was over, the Abbâsids took the reins of power. So, they began purifying the lands from the Omayyads and establishing their new authority. These things diverted them from Imam Sadiq (as) for a period of time.

For this reason, Imam Sádiq (عَلَيْهِ ٱلسَّلَامُ) was able to spread his knowledge and sciences though al Sâffah was very careful of him. Then when al- Mansur came and took the reins of power, he began showing enmity toward Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ)

He sometimes exerted pressures on Imam Sâdiq and sometimes overlooked him.

In his book ‘al- Manâqib’, on the conditions of Imam Sâdiq(عَلَيْهِ ٱلسَّلَامُ) the great scholar b.

Shahrashflb has reported the following on the authority of at-Mufaddat b. ‘Amr:” Al- Mansflr tried to kill Abu Abd Allah (al- Sadiq), عَلَيْهِ ٱلسَّلَامُ, several times. He sent for him and summoned him. When he looked at him, he respected him and did not kill him. However, he (al-Mansflr) prevented people from meeting him al- Sâdiq), and prevented him from meeting them (people).

He (al- Mansür) exerted severe pressures on him. People who had no religious knowledge of marriage and divorce could not reach him. So, the man was forced to leave his wife. This condition became hard for his followers.

Then Allah, the Great and Almighty, urged at- Mansur’s heart to ask Imam Sadiq, peace be on him, for a thing of which no one had.

Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) sent him the scepter of the Prophet, may Allah bless him and his family. The scepter was a cubit long. Al-Mansar was very happy to receive it. Then he ordered (his servant) to divide it into four parts. Then he put the four parts in four places. Then he (al- Mansur) said to Imam Sàdiq (عَلَيْهِ ٱلسَّلَامُ):’ Your reward with me is to permit you to spread your knowledge among your followers (Shi’a). And I will not prevent you nor your followers (from doing that).

Sit sown without fear and give people religious opinions. Do not be in the country where I am. So, Imam Sadiq (عَلَيْهِ ٱلسَّلَامُ) spread knowledge everywhere.

For this reason and others, Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ)was able to spread knowledge, while the other Imams were unable to do that because their conditions were quite different from Imam Sâdiq’s the books of traditions, jurisprudence, ethics, and the like indicate that.

His many narrators and the reports on his authority indicate that, too. A group of authors have written about his narrators They have mentioned that their number was over four thousand narrators.

Among these authors was b. ‘Uqda(1) . If the narrators who reported traditions on the authority of Imam Sâdiq (as) were four thousands, then how many traditions did they report? And if one narrator reported thirty thousand traditions on the atfthority of at- Sadiq, then how many traditions did the other narrators report? And how many sciences were reported on his authority?

Generally speaking, Imam Sadiq, peace be on him, has been known as a school to which the Imamis and the Ja’faris are ascribed because of his many sciences and traditions. Besides most of the traditions in the ShVte books have been reported on his authority.

Not only the Shiite narrators have reported traditions on the authority of Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ), but also the great Sunni figures who were contemporary of him. Among them were Malik, Abu Hanifa, Sufyân al- Thawri, Sufyan b. ‘Ayyna, Ayyllb, b. JarTh, Sh’ba, and the like. Besides, b. Abu al- Haddid has ascribed the jurisprudence of the four Sunni schools to him as in Sharih Nahj at- Balâgha, 1,6. The Shi’a have related to Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) since his lifetime.

It was he who said to his companions in his commandments: “When a man among you is pious in his religion, truthful in his speech, pays the trust, his manners are good toward people, it will be said: ‘This is a Ja’fari’. And that delights me. And when he is contrary to that, his tribulation and shamefulness wilt include me and it wilt be said: ‘This is Ja’far’s education.”(2)

The relation of the ShT’a to Imam Sâdiq (عَلَيْهِ ٱلسَّلَامُ) was known at that time. For exainj, le, two, ShT’tes gave testimony before Shurayh at- Qâdi (the judge). They were Mohammed b. Muslim, the famous reliable companion of Imam Sâdiq(عَلَيْهِ ٱلسَّلَامُ), and Abu Kurayba at- Azdi. So, Shurayh tooaed at their faces for a long time, and then he said:” Two Ja’faris, Fatimids.”(3)

From this we know that the relation of the Shi’a to at- Sadiq has been since his lifetime up to the present time.

________________________________________ 1 His name was Ahmad b. Mohammed b. Sa’eed al- Kufi. He was Zaydi, Jarfldi. He was great, important, and reliable. He memorized many traditions. It has been mentioned that he has said:” I have memorized 120,000 traditions with their authors. Now, I am going to memorize 300,000 traditions. He has many books. Among them is the book of the men who have reported traditions on the authority of al- Sadiq, (عَلَيْهِ ٱلسَّلَامُ). No one knows where his book is. He died in Kufa, in the year 233 (A.H.). 2 a1- Kaft, 2/636/5. 3 Bihar al- Anwar, 47/393/115.

Taken From : Imam Al-Sadiq By Shaykh Mohammed al-Husayn al-Muzaffar , Translator : Jasim al-Rashe

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-A’raf Ayah 175-177

In the Name of Allah, the Most Gracious, the Most Merciful.

7:175 And recite to them the story of him to whom We gave Our Ayat, but he threw them away; so Shaytan followed him up, and he became of those who went astray.

7:176 And had We willed, We would surely have elevated him therewith, but he clung to the earth and followed his own vain desires.

So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.

Such is the parable of the people who reject Our Ayat. So relate the stories, perhaps they may reflect.

7:177 Evil is the parable of the people who rejected Our Ayat, and used to wrong themselves.

Story Bal`am bin Ba`ura

Allah tells;

And recite to them the story of him to whom We gave Our Ayat, but he threw them away,

Abdur-Razzaq recorded that Abdullah bin Mas`ud said that this Ayah;

"Is about Bal`am bin Ba`ura' a man from the Children of Israel.''

Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud.

Sa`id bin Abi Arubah narrated that Qatadah said that Ibn Abbas said,

"He is Sayfi, son of Ar-Rahib.'' Qatadah commented that Ka`b said,

"He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.''

Al-Awfi reported that Ibn Abbas said,

"He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.''

Malik bin Dinar said,

"He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in supplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion.''

Imran bin Uyaynah narrated that Husayn said that Imran bin Al-Harith said that Ibn Abbas said,

"He is Bal`am son of Ba`ura'.''

Similar was said by Mujahid and Ikrimah.

Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf.

Ali bin Abi Talhah reported that Ibn Abbas said,

"He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah's Greatest Name.''

Ali bin Abi Talhah also reported that Ibn Abbas that he said,

"When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.'

They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge).

Hence Allah's statement,

but he threw them away; so Shaytan followed him up.'''

and he became of those who went astray. Allah said next,

And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.

Allah said, )(And had We willed, We would surely have elevated him therewith), from the filth of this earthly life through the Ayat , that We gave him knowledge of (but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind.

Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that;

when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.''

He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know!''

They said, "We have no other dwelling area.''

So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!''

He said, "It is against my will. This is a matter that Allah has decided.''

He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter.''

This Ayah was revealed about the story of (And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until(perhaps they may reflect).

Allah said next,

So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.

Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah.

Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not.

It was also said that,

the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred.

Allah said in other Ayat,

It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe. (2:6)

and,

Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them. (9:80)

and similar Ayat. It was also said that;

the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering.

Similar was narrated from Al-Hasan Al-Basri.

Such is the parable of the people who reject Our Ayat.

So relate the stories, perhaps they may reflect.

Allah said next to His Prophet Muhammad, (So relate the stories, perhaps they may) the Children of Israel, who have knowledge of the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of Imran, peace be upon him, whom Allah spoke to, directly (perhaps they may reflect), and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the Bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this

life, followed by humiliation in the Hereafter.

Allah said,

Evil is the parable of the people who rejected Our Ayat.

Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.'

Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example.

The Sahih recorded that the Messenger of Allah said,

The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.

Allah's statement,

and they used to wrong themselves.

means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

[urdubooks24]

Sufinama: Nurturing the Soul Through Sufi Wisdom and Music

Welcome to Sufinama, a sanctuary of spiritual nourishment where the timeless wisdom of Sufism intertwines with the enchanting melodies of Sufi music. In this immersive exploration, we delve deep into the heart of Sufi culture, embracing poetry, prose, stories, and music as gateways to divine love and enlightenment. Join us on this transformative journey as we unlock the treasures of Sufinama and awaken the soul to its true essence.

Poetic Reverie: Sufi Poets and Their Timeless Verses Enter the ethereal realm of Sufi poetry, where words transcend mere language and become vessels of divine inspiration. Discover the luminous souls of Rumi, Hafiz, Kabir, and other poetic giants whose verses resonate with the longing for union with the Beloved. Let their timeless wisdom guide you on the path of love and devotion.

Saints and Sufis: Beings of Light and Love Meet the Sufis and Sants, embodiments of divine grace and compassion, whose lives illuminate the path of spiritual awakening. From the humble simplicity of Mansur al-Hallaj to the ecstatic devotion of Meera Bai, explore the diverse expressions of Sufi spirituality and the universal message of love that unites all seekers.

Echoes of Devotion: Sant Vani and Sufi Kalam Immerse yourself in the sacred sounds of Sant Vani and Sufi Kalam, where the soul's longing finds expression in melodious hymns and devotional songs. Experience the ecstasy of divine communion as you journey through the heartfelt melodies of Kabir, Bulleh Shah, and other mystic poets, resonating with the eternal truths of love and surrender.

Enchantment in Music: Sufi Qawwali and Melodies of the Soul Lose yourself in the hypnotic rhythms and soul-stirring melodies of Sufi Qawwali, the mystical music that transports listeners to realms of divine ecstasy. Let the haunting strains of the tabla and harmonium awaken the dormant longing within, as the voices of qawwals like Nusrat Fateh Ali Khan and Abida Parveen carry you on a journey of inner transformation.

Prose of Illumination: Sufi Teachings and Wisdom Delve into the profound teachings of Sufi masters through their timeless prose, which illuminates the path of self-realization and spiritual enlightenment. Discover the secrets of the heart and the mysteries of existence as you journey through the writings of Ibn Arabi, Rumi, and other luminaries of Sufism.

Stories of the Soul: Sufi Tales and Parables Lose yourself in the enchanting world of Sufi stories, where allegory and metaphor reveal profound truths about the human condition and the nature of reality. From the mystical adventures of Mulla Nasrudin to the poignant tales of Fariduddin Attar's "Conference of the Birds," let these timeless narratives awaken your inner wisdom and inspire your spiritual journey.

Persian Portal: A Gateway to Sufi Literature and Language Journey into the heart of Persian culture with a comprehensive dictionary that unlocks the rich tapestry of Sufi literature and language. Explore the nuances of mystical terminology and immerse yourself in the poetic beauty of Persian verse, deepening your understanding of Sufi wisdom and expression.

Conclusion: As we conclude our odyssey through the realms of Sufinama, may the divine light of Sufism continue to illuminate our path, guiding us towards greater love, compassion, and spiritual fulfillment. Let us carry the timeless teachings and sublime melodies of Sufinama in our hearts, as we journey onward in the quest for divine union and inner peace.

[mikudjinn]

MALAMATIYAH 1

Malamatiyah adalah nama tarekat yang mulai berkembang pada pertengahan abad ke 3 H. di NaisAbûr kota Khurosan. Tarekat ini juga dikenal denga nama al-Qushâriyah (القصارية) atau al-Hamduniyah (الحمدونية) kedua nama ini dinisbatkan kepada Hamdun bin Ahmad bin Amarah al-Qashar (w. 271 H). Beliau yang menyebarkan tarekat Malamatiyah ini.

Nama lengkapnya adalah Abû Shâlih Hamdûn bin Ahmad bin Ammarah Al-Qushshâr Al-NaisAbûri, tidak diketahui tahun kelahirannya, beliau wafat tahun 271 H. di kebumikan di pemakaman al-Khairah dalam kitab Thabaqât al-Shûfiyah, hlm 109, dikebumikan pemakaman Khaidah dalam kitab al-Thabâqat al-Kubra, hlm. 121, Beliau terkenal sebagai ulama fikih Madzhab Sufyan bin Sa’id al-Tsauri (77-161 H), dan Sufi.

Syaikh SyihAbûddin Abi Hafs Umar al-Suhrawardi (539-632 H.) membahas tarekat Malâmatiyah dalam kitab Awârif al-Ma’ârif, halaman: 82, dan juga diambil dari kitab al-Kawâkib al-Durriyah fi Tarjami al-Sâdat al-Shûfiyah, juz 1, halaman: 165 nomor: 243, Arti Malâmatiyah adalah orang-orang yang mengharapkan hinaan dan cacian terhadap diri sendiri.

Syaikh Hamdun al-Qashar melihat kenyataan manusia, bahwa nafsu itu menggunakan banyak metode untuk meluapkan kesenangan (syahwat). Sementara ikhlâs yang benar itu sangat langka dan sulit untuk sampai pada maqâm ikhlas.

Ada pendapat lain bahwa tarekat Malâmatiyah disandarkan kepada Abû Hafs al-Haddad al-Malamati (w. 204 H.), beliau yang meletakkan dasar-dasar tarekat Malâmatiyah ini sebagai berikut:

1) Kaum yang mengisi waktu dengan beribadah kepada Allah SWT yang Haq;

2) Selalu menjaga sirrinya;

3) Mereka mencela diri sendiri ketika macam-macam ibadah yang dilakukan diketahui orang lain;

4) Mereka menampakkan perbuatan-perbuatan yang jelek dan menyimpan rapat-rapat kebaikannya sehingga orang lain mencelanya karena yang mereka lihat adalah perbuatan lahir semata;

5) Pengikut Tarekat ini akan mencela diri sendiri jika orang lain mengetahui sisi batinnya, (al-Hujwiri, Kasyf al-Mahjûb, halaman: 259. Mengutib dari kitab al-Malâmatiyah wa al-shufiyah, halaman: 89).

Syaikh Abû Hafs al-Haddad al-Malamati mengambil pelajaran dari Syaikh Syaqiq al-Balkhi (w. 194 H.) dari Ibrâhîm ibn Adhan bin Mansur bin Zaid bin Jabir bin Tsa’labah bin Ajali (w. 160 H.) dari Hasan Basri dari Saiyidina ‘Ali dari Nabi Muhammad.

Nama tarekat ini tidak disandarkan kepada pendiri atau pengembang tarekat ini tetapi diambil dari ciri khusus penganut Malâmatiyah yaitu suka mencela diri sendiri (لوم الملامتى نفسه). Kata Malâmatiyah berasal dari kata Laum (لوم), لام-يلوْم-لوماً-و مَلاماً-و مَلامةً yang berarti mencela, mengecam dengan keras ). Maksudnya adalah pengikut tarekat Malâmatiyah meyakini bahwa diri tidak memiliki bagian apapun di dunia ini secara mutlaq, mereka merasa tenang dan bahagia ketika dicela karena mereka berkeyakinan bahwa dirinya sangat jelek, hal ini dilakukan untuk melawan tabiat nafsu (مخالفة النفس) yaitu suka pamer (Riya’), cinta dunia, jabatan, (al-Hujwiri, Kasyf al-Mahjûb, halaman: 259).

يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللهِ وَلاَ يَخَافُونَ لَوْمَةَ لآئِمٍ ذَلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَن يَشَاءُ وَاللهُ وَاسِعٌ عَلِيمٌ ﴿٥٤﴾

Hai orang-orang yang beriman, barang siapa di antara kamu yang murtad dari agamanya, maka kelak Allah akan mendatangkan suatu kaum yang Allah mencintai mereka dan merekapun mencintai-Nya, yang bersikap lemah lembut terhadap orang yang mu’min, yang bersikap keras terhadap orang-orang kafir, yang berjihad di jalan Allah, dan yang tidak takut kepada celaan orang yang suka mencela. Itulah karunia Allah, diberikan-Nya kepada siapa yang dikehendaki-Nya, dan Allah Maha Luas (pemberian-Nya) lagi Maha Mengetahui, (Qs. al-Maidah: 54)

Maksud (لوم الناس) adalah pengikut Malâmatiyah memandang bahwa hubungannya dengan Allah SWT adalah Rahasia (sirri) sehingga tidak patut untuk diketahui orang lain. Mereka sangat suka untuk menyembunyikan rahasia tersebut.

Jika rahasia ini terungkap maka akan membuat kekasihnya cemburu, karena orang yang terpaut dengan kekasihnya tidak menyukai orang lain datang kepada kekasihnya. Bahkan dalam kecintaan yang tinggi, seseorang akan membenci pada orang lain yang memperlihatkan perhatian pada kekasihnya.

Rasulullah SAW Adalah panutan, Imâm bagi ahli haqiqat, panutan bagi para pecinta (muhibbin). Diceritakan dalam kitab Shirah bahwa nabi Muhammad SAW. dalam awal penyampaian risalah kenabian banyak menghadapi hinaan, cacian, makian, perkataan kotor, perbuatan-perbuatan yang menyakitkan, bahkan nabi pernah dilempari batu hingga berdarah tetapi nabi menghadapi dengan sabar dan do’a yang baik.

اللهم اهْدِ قَوْمِيْ فَإِنَّهُمْ لَا يَعْلَمُوْنَ

Pengikut tharîqat ini merasa kuatir membuat kecemburuan di hati manusia ketika keadaan dan rahasia-rahasia itu terungkap pada manusia dengan pujian dan sanjungan yang patut diungkapkan. Maka pengikut Malâmatiyah malah sengaja melakukan perbuatan-perbuatan yang bisa menarik hinaan dan kebencian manusia.

Sudah menjadi sunnatullah bahwa ketika Allah SWT cinta kepada seorang hamba-Nya akan memberi potensi kepada makhluk untuk berbuat yang menyakitkan agar engkau tidak merasa tentram kepada mereka (Syarh al-Hikam, juz 2, halaman: 57-58), dan Allah SWT menjadikan seluruh alam untuk mencacinya, tetapi Sâlik Malâmatiyah tidak memperdulikan hinaan dan cacian demi menyelamatkan rahasia-rahasianya bersama Allah SWT (kekasihnya).

Salik menyembunyikan segala bentuk kebaikan dari pandangan manusia untuk menyelamatkan rahasia-rahasianya sehingga manusia tidak melihat kebaikan yang melekat pada diri Sâlik dan tidak membuat mereka kagum, Sâlik merasa tenang dan senang terhadap hinaan, untuk menghilangkan sifat ujub, Sâlik menampakkan perbuatan-perbuatan jelek dan menyembunyikan perbuatan baik. Ini adalah pokok ajaran yang kuat dalam jalan menuju kepada Allah SWT, karena tidak ada hijab bahaya yang lebih sulit dibuka dibanding manusia yang menganggap dirinya lebih baik dari orang lain.

Sifat pada `ujub muncul didorong oleh 2 hal, yaitu:

1) Mencari kedudukan dan pujian di hadapan manusia. Contoh; seseorang melakukan amal kebaikan untuk mendapatkan simpati manusia, lalu dia memuji diri sendiri dan melihatnya sebagai orang yang penuh kebaikan;

2) Suatu perbuatan seseorang untuk memperoleh simpati manusia lain lalu mereka memujinya dan orang tersebut merasa `ujub (merasa lebih baik dari yang lain).

[moreaboutiraq]

Alles wat je moet weten over Irak! 

Hallo iedereen! Ik ben Fatema ik ben 16 jaar oud en ik ben afkomstig uit Irak. Daarom ga ik jullie meer informatie over Irak, zoals wat er allemaal te doen is, wat er allemaal in de geschiedenis is gebeurd, meer over de cultuur en tradities van Irak en nog zoveel meer! Dus als je geïnteresseerd bent, scroll en lees dan zeker verder. 

Irak is een land in het Midden - Oosten, Azië. De hoofdstad van Irak is Baghdad.De buurlanden van Irak zijn Koeweit, Saoudi - Arabië, Jordanië, Syrië, Turkije en Iran.  Het gebied dat het huidige Irak inneemt is vrijwel hetzelfde als het vroegere Mesopotamië, het land tussen de rivieren Eufraat en Tigris. De eerste complexe menselijke beschavingen op aarde ontstonden hier, die van de Soemeriërs. Dit volk ontwikkelde rond 3400 v.Chr. het eerste schrift, de eerste voorbeelden van literatuur (Gilgamesj-epos), de eerste geschreven wetten, de eerste steden. Irak wordt daarom ook wel 'de bakermat van de beschaving' genoemd. De Soemeriërs waren vanaf circa 3500 v.Chr. georganiseerd in stadstaten, zoals Uruk, Ur en Lagasj. In de 7e eeuw kwamen de Arabieren, die in enkele jaren tijd heel Irak lostrokken van Perzische controle. Irak speelde een belangrijke rol in de Eerste Fitna, het eerste militaire conflict in de gelederen van de moslims. Het was het kerngebied van kalief Ali ibn Aboe Talib, die geconfronteerd werd met opstanden in Syrië en Egypte. In Irak bleef de bevolking Ali trouw, ook na zijn dood. Het (proto)sjiisme was daarmee geboren. Belangrijke islamitische stromingen als het kharidjisme en moetazilisme hebben hun oorsprong in Irak.

In de 8e eeuw stichtten de Abbasiden, die eerder de Omajjaden hadden afgezet, de stad Bagdad. De nieuwe heersers verplaatsen de islamitische hoofdstad van Damascus naar Bagdad. Deze stad werd nu het centrum van een wereldrijk, dat zich uitstrekte van diep in noordelijk Afrika tot aan de grens met China. Bagdad was een centrum van macht en wetenschap en gedurende lange tijd de grootste stad ter wereld. Onder de Abbasiden werd Irak het centrum van de zogenoemde vertaling beweging, waarbij honderden oud-Griekse teksten systematisch werden vertaald naar het Arabisch. In eerste instantie werden de vertalingen vaak door Syrische en Iraakse christenen gemaakt uit Syrische vertalingen van de Griekse origine. Belangrijke figuren in de vertalingsbeweging waren Hunayn ibn Ishaq en al-Kindi. De vertalingsbeweging werd ingeluid door de kalief al-Mansur, maar kwam onder de kalief al-Ma'mun pas echt op gang. In Bagdad werd de Arabische taal in korte tijd getransformeerd van een woestijntaal tot een van de drie talen van de antieke filosofie (naast het Grieks en het Latijn). Onder toezicht van de Abbasiden werd in Bagdad de sharia (het islamitische recht) voor het eerst vormgegeven. Op zoek naar politieke legitimiteit moedigden de kaliefen geleerden aan om het zeer beperkte aantal regels van de Koran aan te vullen met originele rechtbeginselen. Iraakse geleerden probeerden in de 9e eeuw voor het eerst vast te stellen en te documenteren welke mondelinge overleveringen over Mohammed (hadith) authentiek zijn. Juristen gebruikten de resulterende compilaties om de sharia te legitimeren en te herinterpreteren.

In 836 verplaatsten de Abbasiden hun troon naar Samarra, een door hen gestichte paleisstad zo'n 120 kilometer ten noorden van Bagdad. Waar Bagdad door de eeuwen heen veel oude monumenten is kwijtgeraakt als gevolg van het geweld dat de stad telkens weer overviel, is de oorspronkelijke kern van Samarra goed bewaard gebleven. De stad en haar monumenten zijn het belangrijkste bouwkundige bewijs van de glorie van het Abbasidentijdperk. UNESCO omschrijft de stad als 'het best bewaarde oorspronkelijke plan van een grote stad uit de late Oudheid'. Samarra bleef tot 892 de hoofdstad.

In de 10e eeuw brak een rumoerige periode uit, waarbij de centrale macht van de Abbasiden langzaam verdween. Noord-Afrika en Syrië kwamen in de loop van de 10e eeuw onder de heerschappij van de sjiitische Fatimiden en in de oostelijke gebieden waren de verschillende emiraten slechts in naam onderdanig aan Bagdad. Vanaf 930 was Bagdad de zetel van slechts een van drie kalifaten: in Mahdia zetelde het sjiitische Fatimidenkalifaat, terwijl Córdoba het centrum was van een soennitisch ‘tegen-Kalifaat’.

Vanaf de 10e eeuw raakte het land hyperverstedelijkt, op een schaal die pas weer te zien was in het 19e-eeuwse West-Europa. Steden zoals Bagdad, Koefa, Basra en Mosoel bereikten torenhoge inwonersaantallen en het platteland stroomde leeg. Dit had als effect dat de Iraakse economie in de 11e eeuw volledig instortte.

In 1258 werd een toen al flink gekrompen Bagdad met de grond gelijk gemaakt door de Mongolen. Ongeveer een eeuw later werd het land geplunderd door de Aziatische moslimheerser Timoer Lenk. Een verarmd Irak werd in de 16e eeuw ingenomen door de Ottomaanse Turken, wier rijk in 1917 ten val kwam.

[sufimuda]

WIBAWA IMAM JA’FAR ASH-SHADIQ YANG DIWARISKAN.

Imam Ja’far Ash-Shadiq nama lengkapnya adalah Ja’far bin Muhammad bin Ali bin Husain bin Ali bin Abu Thalib. Beliau dilahirkan di kota Madinah pada tahun 83 Hijriyah. Panggilannya adalah Abu Abdullah dan Abu Ismail. Gelar kehormatannya adalah Ash-shadiq, Al-Fadil, dan At-Thahir. Imam Ja’far Ash-Shadiq hidup di masa dinasti Abbasiyah, pada waktu itu Khalifahnya adalah Abu Ja’far Al-Mansur. Nama…

[dan6085]

Timbuktu is a city located in the West African country of Mali. It has a rich history, and its strategic location made it an important center of trade and scholarship in the region. Here is a detailed history timeline of Timbuktu:

- 11th century: Timbuktu was founded as a seasonal camp by Tuareg nomads who used the site as a watering hole for their animals.

- 13th century: Timbuktu grew in importance as a center of trade and commerce, as it was located at the crossroads of several major trade routes that connected West Africa with North Africa and the Mediterranean world.

- 14th century: Timbuktu became a major center of Islamic scholarship and learning, as scholars from across the Muslim world flocked to the city to study and teach. The city became known as a center of Sufi mysticism, and many important Islamic manuscripts were produced and preserved in Timbuktu.

- 15th century: Timbuktu reached its peak as a center of trade and scholarship, with a population of around 100,000 people. The city was ruled by a powerful dynasty of kings known as the Askia, who promoted Islamic scholarship and built many mosques and other religious buildings in the city.

The Askia were a dynasty of kings who ruled over the Songhai Empire, which was one of the largest and most powerful empires in West Africa during the 15th and 16th centuries. The Askia dynasty is named after Askia Mohammed I, who founded the dynasty and ruled from 1493 to 1528. Here are some key facts about the Askia:

- The Askia dynasty was founded by Askia Mohammed I, who became king after overthrowing the previous ruler, Sunni Ali Ber. Askia Mohammed I was a devout Muslim and sought to promote Islam throughout the Songhai Empire. He also established Timbuktu as a center of Islamic scholarship and learning.

- The Askia dynasty reached its peak under Askia the Great, who ruled from 1493 to 1528. Askia the Great was a skilled military commander and expanded the Songhai Empire to its greatest extent, conquering several neighboring kingdoms and establishing a vast network of trade routes. He also built many mosques and religious schools throughout the empire and encouraged the study of Islamic law and literature.

- The Askia dynasty was known for its strong central government and well-organized bureaucracy. The king was assisted by a council of ministers and governors who oversaw the various provinces of the empire. The empire was divided into administrative districts known as "provinces," which were governed by appointed officials.

- The Askia were also known for their military prowess. The Songhai Empire had a large and well-trained army, which was organized into regiments based on social status. The army was equipped with weapons such as swords, spears, and bows, as well as firearms obtained through trade with North Africa.

- The Askia dynasty came to an end in 1591, when the Songhai Empire was conquered by the Moroccan army led by Ahmad al-Mansur. The Moroccan army was equipped with modern firearms, which gave them a significant advantage over the Songhai army. After the conquest, the Songhai Empire was divided into several smaller kingdoms and states.

The Askia dynasty played an important role in the history of West Africa and left a lasting legacy in the region. They were known for their strong government, military prowess, and promotion of Islamic scholarship and learning.

- 16th century: Timbuktu began to decline in importance as a center of trade and scholarship, as political instability and the decline of the trans-Saharan trade routes led to a reduction in the city's wealth and influence.

- 17th-19th centuries: Timbuktu was ruled by various local rulers and was often caught up in conflicts between rival factions. The city continued to be an important center of Islamic scholarship and learning, and many important manuscripts were produced and preserved during this period.

- 1893: Timbuktu was conquered by French forces as part of the colonization of West Africa. The French established a military garrison in the city and began to govern the region from there.

- 1960: Mali gained independence from France, and Timbuktu became part of the new nation.

- 2012: Timbuktu was occupied by Islamist militants who destroyed many of the city's important cultural heritage sites, including ancient manuscripts and religious shrines. The militants were eventually driven out by French and Malian forces.

- 2020: Timbuktu continues to be an important center of Islamic scholarship and learning, and efforts are underway to preserve and protect the city's rich cultural heritage.

[mawgumelar]

Presiden Sufi dari Jombang

Kiai Husein sendiri menyebut Gus Dur dengan Sang Sufi Besar atau Sang Zahid (hlm. 64). Sufi adalah orang yang mempraktikkan prinsip tasawuf yang seluruh gerakannya hanya karena Allah Swt.

Salah satu tanda kesufiannya adalah setiap Gus Dur menerima amplop, ia tidak pernah membukanya dan tak pernah bertanya jumlah isinya. Ia juga tak pernah menceritakan rezeki yang didapatnya, kecil ataupun besar itu (hlm. 183). Oleh karena itu Gus Dur sering tak punya uang. Dia lebih perhatian terhadap orang yang membutuhkan di sekitarnya. [....]

Tokoh sufi yang dipakai sebagai pendekatan diantaranya Ibnu Athaillah as Sakandari, Muhyiddin Ibnu Arabi, Maulana Jalaluddin Rumi, Ali bin Abi Thalib, Husein Mansur al-Hallaj, Imam Abu Hamid al-Ghazali, Hafizh asy-Syirazi, Sa’di asy-Syirazi, maupun Fariduddin al-Atthar.

Sumber:

[loverandservantoftheahlulbayt]

🍃🕊🍃 The Seventh Imam Musa Ibn Jafar Al-Kazim (as)

🕌 Born in Madina on 7th Safar 128 Hijri (10.11.745AD). Died in Baghdad Iraq 25th Rajab 183 Hijri (4.9.799 AD) Period of Imamate was 35 years.

Imam Musa Ibn Ja’far was born during the struggle between the Ummayads and the Abbasids. He was only four years old when Abul Abbas “Saffah”, “The Shedder of Blood”, came to the throne as the first Abbasid caliph. For twenty years he was under the authority of his father, who died ten years before the end of the long reign of Mansur.

The Imamate of the 7th Imam extended through the ten remaining years of the caliphate of Mansur, and included the ten years of the rule of Mahdi, one year and some months of Hadi and about twelve years of the reign of Harun al- Rashid. Thus for thirty five years he was the Imam. He held this coveted distinction as the longest period of Imamate of the Eleven Imams.

With six brothers and nine sisters Imam Musa (as) grew up in a large family. Ismail the oldest brother died at a young age and Musa was chosen by Divine providence to succeed his father as the Imam. There were those among the followers of the 6th Imam who thought that Imamate should be hereditary and therefore the eldest son of the 6th Imam should succeed.

They misunderstood the whole concept of Imamate which was neither hereditary nor mandatory for any one person. It was divinely selected and the Imam at his death bed reveals the name of the next Imam.

The Abbasid caliphs were always on the alert with this distinctive source of Imamate and our 7th Imam was fully aware of this danger. The Caliphs were on the alert to discover any real or imaginary disloyalty with the Imam or his followers and they would immediately put them under arrest.

This natural anxiety, however, does not appear to have seriously interrupted his life as an Imam. He continued to disseminate Qura’nic teachings as his father Imam Ja’far al-Sadiq (as) used to do through the Islamic schools opened in Madina during the life of the 5th Imam.

Ibn Khalikan related that caliph Mansur saw in his dream Imam ‘Ali (as) who was reciting the verse from the Qur’an, “O’Muhammad, were you ready therefore, if you had been put in authority, to commit evil on the earth and to violate the ties of blood.” Mansur sent for his favorite companion Ibn Younus at night and told him of his dream.

He then said,” bring me Musa Ibn Ja’far.” The Imam Musa ibn Ja’far was brought in all the way from Madina to Baghdad. When he arrived Mansur embraced him and said to him, “Abul Hasan, I have just seen in a dream ‘Ali Ibn Abi Talib (as) who was reciting this verse.

Give me your assurance that you will not revolt against me or against any of my children. Imam replied, By Allah I have no such intentions. The caliph then gave him a thousand dinars and restored him to his family in Madina.

This story give us some idea how these Abbasid caliphs were so afraid of the Imams of Ahlul Bayt that in spite of their total lack of evidence for any kind of revolt against their earthly power, they would not leave them alone.

From time to time the Imams were brought in from Madina, kept in Baghdad either on house arrest or inside prisons under the most difficult of conditions. But it was the Imams great Divine Characters that managed to keep them going in the most severe of conditions. It is because of these uncertain times that the Imam said,

“How base is the world for a people, unless God give them joy; and how great is this life , if God is not angry with them.” Total submission to the Will of God in all circumstances.

It was widely known that Imam Musa Ibn Ja’far had been given powers of healing. Once he was passing by a house and heard little children weeping. He enquired as to why they were crying. He was told that they were orphans and their mother had just died and now they had no one to look after them.

He went inside the house, made two prostrations and prayed to God for her life. Moments later the woman stood up well and in good health. People who saw this and cried out, “Behold it is Jesus son of Mary.”

Once Harun al Rashid was visiting Madina. He went to the mosque of the Prophet near his grave and said, My Salaams to you O’cousin of our fathers. Imam Musa was there who saluted the grave of the Prophet with the words, My Salams to you O’our grandfather. At this Al-Rashid was disconcerted and went away angry.

This occurrence was sufficient to explain his first summons from Al Rashid to come to Baghdad. There he was kept in prison. But after nearly a year in prison Harun saw in a dream that an Abyssinian slave was rushing towards him with a javelin and telling him to release Musa Ibn Ja’far or he will slay him.

Harun immediately called the head of the prison and told him to release the Imam and give him thirty thousand Dirhams. When this man reached the door of the prison he found Imam was waiting for him and welcomed him, saying how quickly he had come to release him. The man said how did he know.

Imam replied “I saw the Holy Prophet in my dream who told me to recite these words and then I will be released from prison for I had been put here unjustly." The man asked what were those words, Imam replied,

“O thou who hearest every voice,

O thou who lets no opportunity escape;

O thou who clothes the bones with flesh

and who wilt raise them up after death;

I invoke thee by thy Holy name, and by that great and splendid name which is treasured up and closely hidden, by that name which no created thing shall ever know;

O thou who art so mild and whose patience is never equaled;

O thou whose favors never cease and cannot be numbered, set me free. (Masudi, Muruj el Dhahab)

So you see what happened. The superintendent of prisons was flabbergasted and released the Imam immediately, organized an escort for him to take him to Madinah.

🕌 Character and Virtues 🕌

Imam Musa Ibn Ja’far (as) was one of the illustrious Imams who God had set a paragon of moral excellence. Each member of this noble family possessed cardinal virtues. Naturally in some individuals a particular virtue is dominant and more conspicuous. The seventh Imam excelled in tolerance and forgiveness, so much so that he was entitled al-Kazim, the suppressor of anger.

Never was he heard speaking roughly or harshly to anyone. Even in the most unpleasant situations, he was seen smiling bearing the pain gracefully. This was in accordance with the saying of his ancestor Imam ‘Ali (as) that the faithful keeps his grief confined in his heart with a smile on his face.

One State official of Madina was a persistent source of harassment to the Imam. He even used abusive language regarding Imam ‘Ali. (as) But our 7th Imam always directed his followers not to retaliate in the same abusive manner.

When his manner became too rude to be tolerated, Imam’s followers sought permission from the Imam to retaliate against him. The Imam appeased them, promising to decide the matter in his own way.

Pacifying his followers, the Imam went to that man on his Farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explaining his policy to his followers, the Imam asked,“ Was my behavior better than the methods you suggested?”

They admitted that it certainly was. He thus carried out the instructions of his great ancestor Imam ‘Ali (as) which is recorded in Nahjul Balagha to subdue the enemy with benevolence since it is more effective than trying to defeat them with the same methods. No doubt this requires a correct judgement of your adversary’s nature. Imam ‘Ali (as) has therefore warned not to use this policy with the vile and mean, or they will be encouraged to do more mischief.

To vanquish the enemy with goodness certainly requires the foresight the Imam possessed. Strictness is permissible only when the enemy’s continuous vile conduct justifies retaliation or the use of force. If not, these dignified Nufus preferred to deal with that kind of person gently so as to have a valid pretext against the opponent and leave no ground for him to justify his aggression.

This was the noble method usually adopted by all members of Ahlul Bayt. Imam ‘Ali (as) even on his death bed behaved liberally with Ibn Muljim who had dealt him a mortal blow only the day before. Imam Musa Ibn Ja’far (as) showered his generosity on many of his relatives even when he knew that some of them were envious of him and conspired with the ruler of the time Harun al-Rashid.

As to what may have led to his final imprisonment, we find that it is stated by Al-Fakhri that there were some of the relatives of Musa Ibn a’afar who were envious of him and carried false reports about him to Al-Rashid, saying, “The people paying him the Khums, or one fifth of the property, are accepting the Imamate and he is about to revolt against you”.

They brought this report to Al-Rashid so frequently that it made him anxious and agitated. He gave the accuser some money to keep bringing him more information. But it is related through authentic sources that this relative of the Imam did not have the chance of enjoying that reward for espionage, for as soon as he reached Madinah, he suffered a serious illness and died from it.

It was in that year that Al-Rashid went on the pilgrimage, and when he arrived in Madina, he arrested the Imam Musa Ibn Ja’far, brought him to Baghdad and imprisoned him under the care of al-Sindi ibn Shahik. (Al-Fakhri-Ibnul Tiktika)

This agrees with Majlisi’s comment in Bihar al Anwar that “Harun took him from Madina ten days from the end of the month of Shawwal 177 Hijiri. Then Harun set out for Makka and took the Imam with him when he returned to Basra and had him imprisoned with Issa. About one year later he was taken out of the Basran prison and taken to Baghdad.

He was put in prison there under the watchful eye of the cruelest person named al-Sindi. Majlisi goes on to say that the Imam died in his prison and was buried in the cemetery of Quraish on the south side of Baghdad.

Al-Fakhri adds,” Al-Rashid was at Rakka and sent orders that he should be put to death. They then brought a number of so called reputable men to Karkh to act as coroners and to testify publicly that the Imam died a natural death.

The place he was buried was a cemetery of the Quraish. But soon this place became the focus of pilgrimage on the grave of the Imam. A town grew around the grave yard. The name of the town became Kazimiya, the town of the Imam Kazim (as) A reputed school of theology was founded in this town which is still a source of learning for many students from all over the world.

🕌 🕌 🕌 🕌 🕌 🕌 🕌 🕌 🕌 🕌 🕌

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