SAHIFA E KAMILA PDF

At the end there is also the famous Treatise on Rights that explains beautifully the rights in an Islamic point of view. My journey to the true Islam, the Islam of the Ahlul-Bayt a. Truly this book has no equal in its love and intimacy for Allah. So , naturally , my most earliest learning of Islam was from a purely Sunni perspective. File Name: sahifa e sajjadia in urdu pdf free download.

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Several accounts are related concerning his grief over this tragedy. It is said that for twenty years whenever food was placed before him, he would weep. Is it not time for your sorrow to come to an end? Jacob the prophet had twelve sons, and God made one of them disappear. His eyes turned white from constant weeping, his head turned grey out of sorrow, and his back became bent in gloom [cf.

But I watched while my father, my brother, my uncle, and seventeen members of my family were slaughtered all around me. How should my sorrow come to an end? He was the object both of great sympathy because of the massacre of his family and of veneration as the great grandson of the Prophet. He dedicated his life to learning and worship and became an authority on prophetic traditions and law, but he was known mostly for his nobility of character and his piety, which earned him his sobriquet already in his lifetime.

The details that have reached us about his life in Medina mainly take the form of anecdotes affirming his constant preoccupation with worship and acts of devotion. He fathered fifteen children, eleven boys and four girls. The specialists in the science of hadith maintain that the text is mutawatir; in other words, it was generally known from earliest times and has been handed down by numerous chains of transmission, while its authenticity has never been questioned.

The original fifty-four supplications show an undeniable freshness and unity of theme and style, while the latter, especially the munajat, add a certain orderliness and self-conscious artistry which may suggest the hand of an editor. It includes all the supplications included in the previous Sahifas; of these are found in the first and second Sahifas and 52 are added. In her sympathetic study of Islamic prayer manuals, Muslim Devotions, Constance Padwick made use of this fifth recension of the text, which fills more than six hundred pages.

Any serious attempt to sort out the relative historical reliability of the individual supplications found in all the versions of the Sahifa on the basis of modern critical scholarship would be an undertaking of major proportions. The result of such a study - if one can judge by studies of other ancient texts - would probably be that, after years of toil, we would have a series of hypotheses, leaving varying degrees of doubt.

This would be of interest to Western scholars and modernized Muslims, both of whom, in any case, have no personal involvement with the contents and teachings of the Sahifa. But the Sahifa in its larger forms probably contains a good deal of material from later authors. The Arabic Text The Arabic text of the Sahifat al-kamila which forms the basis for the translation was established by al-Shahid al-Awwal. The modern Iranian editions are based mainly on the version of this text transmitted by the father of the above-mentioned Muhammad Baqir Majlisi, Mulla Muhammad Taqi Majlisi d.

In one of his works he refers to all the chains of transmission by which he had received the Sahifa, and, we are told, these number more than a million. The question naturally arises as to why Majlisi chose the particular chain of transmission mentioned in the preface out of the many he had at his disposal, especially since the chain itself is exceedingly weak as indicated by the commentators and recorded in the notes to the translation.

Majlisi asked him about a number of scholarly problems which he had not been able to solve, and the Mahdi explained their solutions. Then Majlisi asked him for a book which he could put into practice, and the Mahdi directed him to seek out Mawlana Muhammad al-Taj. In his vision Majlisi found the book, and it appeared to be a book of supplications. Waking up, he saw that his hand was empty, and he wept until morning at his loss.

Hence he went to see Shaykh Muhammad, and, entering his circle, saw that he held a copy of the Sahifa in his hand. He went forward and recounted his vision to Shaykh Muhammad, who interpreted it to mean that he would reach high levels of gnostic and visionary knowledge.

But Majlisi was not satisfied with this explanation, and he wandered around the bazaar in perplexity and sorrow. Majlisi greeted him, and Aqa Hasan called to him and said that he had a number of books which were consecrated for religious purpose waqfi but that he did not trust most of the students to put them to proper use.

He then went back to Shaykh Muhammad and began collating his newly acquired copy with that of Shaykh Muhammad; both of them had been made from the manuscript of al-Shahid al-Awwal. In short, Majlisi tells us that the authenticity of his copy of the Sahifa was confirmed by the Mahdi himself. Nothing is more basic than the daily prayers to Muslim practice except the testimony of faith or shahada: "There is no god but God and Muhammad is His Messenger. Even the bedridden must pray the salat if they are conscious and coherent, though they are excused from the physical movements which normally accompany it.

Most Muslims recite such formulas a set number of times after completing an obligatory ritual prayer. In other words, everyone agrees that it is important to perform dhikr and that the Prophet practiced it constantly. But the Prophet never made any specific form of dhikr mandatory for the faithful; on the contrary, he practiced many different forms and seems to have suggested a great variety of forms to his Companions in keeping with their needs.

From earliest times the sources confirm the power of dhikr to provide for human psychological and spiritual needs and to influence activity. Spiritual teachers eventually developed a science of different adhkar plural of dhikr appropriate for all the states of the soul. Whichever you supplicate - to Him belong the most beautiful names. Surely those who wax too proud to worship Me shall enter Gehenna utterly abject. MUSLIM God will respond to the servant as long as he does not supplicate for anything sinful or for breaking the ties of the womb, and as long as he does not ask for an immediate response.

All of you are poor except him whom I enrich, so ask Me for riches, and I will provide for you. All of you are sinners except him whom I release, so ask Me to forgive you, and I will forgive you. Everyone must remember God and supplicate Him, but this can hardly be legislated, since it pertains to the secret relationship between a human being and his or her Lord. The salat, however, is the absolute minimum which God will accept from the faithful as the mark of their faith and their membership in the community.

Its public side is emphasized by the physical movements which accompany it and the fact that its form and contents are basically the same for all worshipers, even if its private side is shown by the fact that it can be performed wherever a person happens to find himself. In contrast dhikr and supplication are totally personal. But the private devotional lives of the great exemplars of religion often become public, since they act as models for other human beings.

When he recited them aloud, his Companions would remember and memorize them. They also used to come to him and ask him for supplications which they could recite on various occasions and for different purposes. The Role Of Supplication Though many of the supplications which have been handed down from the Prophet and the Imams were certainly spontaneous utterances of the heart, others must have been composed with the express purpose of reciting them on specific occasions or passing them on to the pious.

Even if they began as spontaneous prayers, the very fact that they have been designated as prayers for special occasions suggests that they were noted down and then repeated by the Imam or his followers when the same occasion came around again. Even those who left Mecca and Medina to take part in the campaigns through which Islam was spread or participate in the governing of the new empire did not necessarily neglect spiritual practices. And for those who devoted themselves to worship, supplication was the flesh and blood of the imagination.

It provided a means whereby people could think about God and keep the thought of Him present throughout their daily activities. In the Islamic context, supplication appears as one of the primary frameworks within which the soul can be moulded in accordance with the Divine Will and through which all thoughts and concepts centered upon the ego can be discarded.

Though much of this devotional life was inward and personal, the Imams had the duty of guiding the community and enriching their religious life.

Many if not most of the supplications recorded in the Sahifa seem to be of this sort. In the Sahifa we see Islamic spirituality - or that dimension of the religion of Islam which deals with the practical and lived reality of the personal relationship between man and God - expressed in the most universal of languages, that of the concrete and intimate yearning of the soul for completion and perfection.

The Sahifa provides a particularly striking example of what this means in personal, practical terms, not in the abstract language of theology or metaphysics. The prophetic attitude is to ascribe any evil, sin, error, stumble, slip, fall, inadvertence, negligence, and so on to oneself, while the satanic attitude is to ascribe these to God or to others.

In short, the shahada means in practice that the worshiper is nothing and God is all. If he has patience in adversity, this was given by God, but if he lacks it, this is his own shortcoming. If he possesses a spark of love in his heart, God has granted it, but every coldness and hardness belongs to himself. Every good and praiseworthy quality - life, knowledge, will, power, hearing, sight, speech, generosity, justice, and so on - is God-given.

From the beginning of Islam, supplication has been one of the fundamental modes through which Muslims actualized the awareness of correct proportions and trained themselves to see God as the source of all good. In its great examples, as typified by the Sahifa, supplication is the constant exercise of discernment by attributing what belongs to God to God and what belongs to man to man.

Once this discernment is made, man is left with his own sinfulness and inadequacy, so he can only abase himself before his Lord, asking for His generosity and forgiveness. Granted, on the one hand man is the humble and poor slave of God, possessing nothing of his own. In fact, this second perspective is implicit in the first, since the more one negates positive attributes from the servant, the more one affirms that they belong to the Lord.

By denying that the creature possesses any good of his own, we affirm that everything positive which appears within him belongs only to God. In any case, identity is alien to the perspective of supplication, which keeps in view the dichotomy between Lord and servant, a dichotomy which remains valid on one level at least in all circumstances and for all human beings, even in the next world.

Muslims hold that all prophets are sinless, and the Prophet Muhammad is the greatest of the prophets, yet no one has ever seen any contradiction between his asking forgiveness and his lack of sins.

One easy but shallow way of explaining this is to say that the Prophet was the model for the whole community, so he had to pray as if he were a sinner, since all those who followed his sunna and recited the prayers which he taught would be sinners. But to say this is to suggest that he was a hypocrite of sorts and to lose sight of the meaning of the shahada. They belong to God by the fact that He is God, but if they belong to the creatures in any sense, it is by His bestowal, just as the creatures have received their existence through His creation.

This basic teaching of the shahada means that nothing and no one - not even the greatest of the prophets - stand on a par with God. Nevertheless, the prophets in as much as they are human beings cannot be placed on the same level as God. The respect in which human beings differ from God is all important for the spiritual life. Those nearest to God fear Him more than others because they have grasped the infinite distance that separates their created nature from their Creator; hence also they are the most intense in devotion to Him, since they see that only through devotion and worship can they fulfill His claims upon them.

Moreover, the overriding goodness of God and the nothingness of the creatures demands that a pious act can never belong to the servant. To the extent that a human being is able to do what God wants from him, this is because God has granted him the power to do so. At least three basic levels are distinguished for every positive human quality, though these levels are not exclusive and may coexist in various degrees within a single person depending upon his spiritual maturity.

In the Sahifa the Imam often asks God for success in repentance, which may be defined as turning toward God through acts of obedience and avoiding disobedience. They repent of the heedlessness ghafla of their own souls, which are unable to remember God with perfect presence.

Rather, they repent of inappropriate thoughts and intentions and ask God to forgive these whenever they occur. They repent of their own inadequacies as creatures and ask forgiveness for their own existence as separate beings. These objections might be valid if the texts had originally been written in English, but in fact the objection arises because of the difficulty of translating the concepts of one religious universe into another. Similar problems, it should be remarked, exist with much of the terminology which is normally used to translate Islamic texts and which has also been employed - because there is no other real choice - in the present translation of the Sahifa.

There may be a moralistic sense attached to the word in a particular context, and there may not. To the extent that God is taken into account, He is conceived of primarily as the Commander and the Lawgiver.

In respect of laying down the Law, He is a monarch who must be obeyed. A monarch - and especially the Eternal King - stands far above his subjects, who are in fact his slaves, and he enforces his edicts by means of scourges, dungeons, and executions.

As a result, they singled out for their consideration certain subjects which were of no interest to the community at large. Though kalam performs a necessary function in the Islamic universe, the vast majority of the faithful had no knowledge of the rational criticisms against which kalam was defending them, so they had no use for kalam.

It was simply irrelevant to the religious life of most people. Hence the theologians felt compelled to explain such descriptions in terms of abstract qualities.

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