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کد خبر : 255891
تاریخ انتشار : 5/7/2019 5:59:32 PM
تعداد بازدید : 87

04.05.2019

Charectristic of the righous (10)

Orator : Ayatollah professor Mofatteh

اَلْحَمْدُ لِلّهِ بِجَمِیعِ مَحَامِدِه کُلِّهَا عَلَی جَمِیعِ نِعَمِهِ کُلِّهَا... اَلْحَمْدُ لِلّهِ مالِکِ الْمُلْکِ مُجْرِی الْفُلْکِ مُسَخِّرِ الرِّیاحِ فالِقِ الاْصْباحِ دَیّانِ الدّینِ رَبِّ الْعَالَمینَ اَلْحَمْدُ لِلّهِ عَلی حِلْمِهِ بَعْدَ عِلمِهِ وَالْحَمْدُ لِلّهِ عَلی عَفْوِهِ بَعْدَ قُدْرَتِهِ وَالْحَمْدُ لِلّهِ عَلی طُولِ اَناتِهِ فی غَضَبِهِ وَهُوَ قادِرٌ عَلی ما یُریدُ

ثم الصلاه و السلام علی محمد عبده و رسوله ارسله بالهدی و دین الحق لیظهره علی الدین کله و لو کره المشرکون

اوصیکم عبادالله و نفسی بتقوی الله و اتباع امره و نهیه، و اخوفکم من عقابه

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Seventh virtue: the passion for death

 

لَوْلاَ الْأَجَلُ الَّذِي كَتَبَ اللهُ عَلَيْهِمُ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْنٍ، شَوْقاً إِلَى الثَّوَابِ وَخَوْفاً مِنَ الْعِقَابِ،

 

If there had not been fixed periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward and fear of chastisement.

In this virtue, we are talking about the passion for death in order to attain the heavenly blessings, as well as the inevitable establishment of the people of piety in the prison of the body and life of the world. To understand this virtue, we have to pay attention to some notes:

Divine predestination

The reality of death is a question that comes to the minds of most humans and often does not respond appropriately. On the other hand, in the verses of the Holy Quran, it is a talk of divine predestination, which is in no way precedent or delayed. The Holy Quran says:

لِکُلِّ أُمَّةٍ أَجَلٌ فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ (اعراف:34)

For every nation is an appointed time. When their time has come, they cannot delay it by one hour, nor can they advance it.

We have heard so much that they say that nobody will leave the world until the time of his death comes. If someone crashes in an accident and dies, they say that his death is due to the fact that the time has come and the accident has been just a way and an act for his death, so that if he was sitting at home at that moment, he would have died.

The Holy Quran mentions those who excused themselves against the divine order to engage in jihad and defend the Muslim lands. The Qur'an says:

فَلَمَّا کُتِبَ عَلَيْهِمُ الْقِتالُ إِذا فَريقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ کَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَ قالُوا رَبَّنا لِمَ کَتَبْتَ عَلَيْنَا الْقِتالَ لَوْ لا أَخَّرْتَنا إِلي‏ أَجَلٍ قَريبٍ؛ (نسا 77)

But when fighting was ordained for them, a faction of them feared the people as God is ought to be feared, or even more. And they said, “Our Lord, why did You ordain fighting for us? If only you would postpone it for us for a short while.” Say, “The enjoyments of this life are brief

In the following verse, in their answer, they say:

أَيْنَما تَکُونُوا يُدْرِکْکُمُ الْمَوْتُ وَ لَوْ کُنْتُمْ في‏ بُرُوجٍ مُشَيَّدَةٍ (نساء:78)

Wherever you may be, death will catch up with you, even if you were in fortified towers.

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On the other hand, in our religious orders, it can be seen that things like charity and prayer can repel disaster and change the fate of someone. As things such as cutting off generosity and insulting elders can cause someone to die early. How is it that the change of divine dispensation in this matter is understandable? If the time of death cannot be changed, then what does prayer, resort, salvation and charity exactly do?

In the answer it has to be said that in Islamic texts, several books that relate to the world of creation and the universe have been announced that embody the destiny of man and the world, from the birth to the death of individuals and any incident that occurs to every human being. One of these books is the "board of suppression and proving", which is the place to record events and things that will become active and, as its name, what is written in it can be changed, and another book is named "Protected board", there is no change in it; the Holy Quran says:

  يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ ﴿رعد:۳۹﴾

God abolishes whatever He wills, and He affirms. With Him is the source of the Scripture.

According to this verse, God has two books in world of creation: a book that, whenever he wishes, changes the thing that is recorded in it, or records something that is not there. That means, it relates to the changes made in the divine judgment; the other is the book that is the main source of all the phenomena in the universe, and its writings cannot be altered and changed.

Board of suppression and proving represents the divine power of God, and the content of this tablet is subject to alteration and cleansing and re-writing. What is written on this board is a suspended form and it’s like a chain mark for actions. Allameh Majlesi says that for example, the written lifelong for Zayd is fifty years, but if visits his relatives he would have a sixty year lifelong, and if he would not have do the visiting, he would be forty years, so if he do the visiting, the fifty year will be gone from the board and instead the sixty year will come.(Bihar al-Anwar, p. 4, p. 130).

 

The dream of death and human existential perfection

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Philosophers mention two ways of death for humans: natural causes and death, abnormal death.

Natural death occurs when the human soul reaches a degree of perfection that no longer requires a body, such as a ripe fruit that is separated from the branch, in contrast to premature fruits that remain on the tree branch.

The abnormal death and death is that the body does not have the readiness to separate from the body, and it has not reached its full potential. But with an accident or illness is inevitably detached from the body and dies.

The Holy Quran in Surah Jumah refers to a group of people who think of themselves as close people to God. If you are truthful and really come to the fullest potential, then why do you stick so much to the life of the world and not abandon it? If you really think that you are really close to God, then ask for death.

 

إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ (جمعه 6)

Say, “O you who follow Judaism; if you claim to be the chosen of God, to the exclusion of the rest of mankind, then wish for death if you are sincere.”

We are near the holy month of Ramadan, the month of the martyrdom of Amir al-Mu'minin Ali (as), who was true valli-allah and one of the signs of being valli-allah is the passion for the death. After the Zarbat incident (time in which imam ali was hitted by a sword), imam Ali says:

وَ اللَّهِ مَا فَجَأَنِي مِنَ الْمَوْتِ وَارِدٌ كَرِهْتُهُ وَ لَا طَالِعٌ أَنْكَرْتُهُ، وَ مَا كُنْتُ إِلَّا كَقَارِبٍ وَرَدَ وَ طَالِبٍ وَجَدَ، وَ ما عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرارِ (نهج البلاغه، نامه23)

By Allah, this sudden death is not an event that I dislike, nor is it an accident that I hate. I am just like a night traveler who reaches the spring (in the morning) or like or seeker who secures (his aim):

And whatever is with Allah is the best for the righteous ones.

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