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2 WRONGS THAT TURN MATERIAL CALAMITY INTO SPIRITUAL ONE 1
Physical illnesses, if the following two mistakes are made, spread from the body to the heart and turn into a spiritual illnesses. A physical illness continues by leaning upon the spiritual illness that has settled in the heart.
1- Seeing that physical calamity as great.
2- Worry [too much].
2 FACTS THAT CUT UP THE ROOTS OF MATERIAL CALAMITY 2
The physical illness – which spreads from the body to the heart and turns into a spiritual illness by one’s seeing it great and worrying too much – dries up like a tree whose root has been cut off with the following two truths.
1- Consent to destiny.
2- Tawakkul (Trust in Allah)
5 EVIDENCES SHOWING THE NOBLE PROPHET’S PERFECT COMPASSION FOR HIS UMMAH 3
1- As stated in the hadith; when, from the horror of the Judgement Day, everyone, even the prophets, will say, “My soul! My soul!” the Noble Messenger (alayhissalatu wassalam) will say, “My Ummah! My Ummah!”
2- When he came into the world, with the approval of the people of spiritual unveiling (ahlu’l-kashf), his mother heard him saying, “My Ummah! My Ummah!”
3- The entire history of his life bears witness to his perfect compassion and mercy for his ummah.
4- His good character, which he spread to the whole world and which was built on the principle of compassion.
5- That he is always concerned with the happiness of his ummah till Doomsday.
2 SECRETS OF THE IMMENSE COMPASSION THAT THE NOBLE MESSENGER (ASW) SHOWED TOWARDS HASAN AND HUSAYN (RA) 4
The Noble Messenger’s showing great compassion and interest towards some particular people, like Hasan and Husayn (ra), is not a love and concern stemming from personal ties of kinship. It is a concern that is based on the following two important secrets:
1- Each of them are one side of the luminous thread of the vocation of prophethood.
2- They are the starting point of the prophetic inheritance and of a very important group (i.e. the heirs of the Prophet (asw)), and a representative and index thereof.
5 EXAMPLES THAT SHOW THE WIDTH OF THE LUMINOUS VISION OF THE NOBLE PROPHET (ASW) 5
1- His observing the Place of Resurrection, which is at the side of eternity, from his time – the Age of Bliss.
2- His seeing the Paradise while on earth.
3- His watching the angels in the sky while on earth.
4- His seeing the events hidden in the darkness of the past since the time of Adam (asm).
5- His being honoured with the vision of the Allah Almighty (jalla jalaluhu).
3 EXCELLENT TRAITS THAT THE MEMBERS OF AHLU’L-BAYT ARE ON A MUCH HIGHER LEVEL THAN OTHERS 6
1- Submission to Islam.
2- Adherence to Islam. That is, seeing Islam and its provisions as essential and necessary.
3- Patronage of Islam.
IT IS NECESSARY TO LOOK AT IMAM ALI (RA) IN 2 WAYS 7
1- In terms of his personal perfection and rank.
2- In terms of his representing the spiritual personality of Ahlu’l-Bayt.
2 WISDOMS UNDERLYING THE WIDER DIFFUSION OF THE HADITHS PRAISING ʿALI (RA) WHEN COMPARED WITH THOSE CONCERNING THE OTHER CALIPHS 8
1- The Ahlu’s-sunnah wa’l-jamāʿah – disseminated the narrations related about ʿAli (ra) widely, to counter the Umayyad and Kharijite attack on him, and their unjust and aggressive disparagement of him
2- The Noble Messenger (asw) foresaw with the vision of prophethood that in the future ʿAli (ra) would face painful incidents and internal divisions and strife (fitnas), and so he [both] consoled ʿAli (ra) and guided the Community with important hadiths.
THE SHIA HAVE NO RIGHT TO CRITICISE AHLU’S-SUNNAH WA’L-JAMĀʿAH FOR 2 REASONS9
1- Ahlu’s-sunnah do not criticize ʿAli (ra).
2- Ahlu’s-sunnah sincerely love ʿAli (ra).
2 THINGS THAT THE AHLU’S-SUNNAH SUPPORT ʿALI (RA) MORE THAN THE SHĪʿA DO10
1- They mention ʿAli (ra) in their sermons and prayers with praise befitting him.
2- Especially the saints (awliyā’) and the purified ones (aṣfiyā’), the overwhelming majority of whom are of the madhhab of Ahlu’s-sunnah, consider him to be a guide and sultan of all of the saints.
HUMAN WILL BE REWARDED OR PUNISHED ACCORDING TO THE VALUE AND MAGNITUDE OF 3 THINGS 11
1- The magnitude of his crime.
2- The importance of his nature.
3- The grandeur of his duty.
3 NATURAL QUALITIES OF THE SAHABA 12
1- Having high character traits.
2- Admiring high morals.
3- Being inclined to honour, prestige, and being proud of having good character.
With the help of these three natural qualities, the Sahaba did not consciously and willingly take sides with disbelief, falsehood, evil and lie.
4 FEATURES OF MISGUIDANCE AND EVIL 13
1- It is negative.
2- It is destructive.
3- It is non-existential (belongs to non-existence).
4- It is to ruin.
4 FEATURES OF GUIDANCE AND GOODNESS 14
1- It is positive.
2- It is existential (related to existence).
3- It is to construct.
4- It is to repair.
3 STATES THAT SHOW A MUSLIM’S COMMITTING GRAVE SINS DOES NOT COME FROM UNFAITHLESSNESS 15
1- The nafs, whims, feelings and delusions in human beings do not see the future. They even deny it. Just as they prefer a small taste immediately and in advance to a big postponed taste, they fear a present and immediate slap more than a year’s torment in the future. When these rule over human, the heart and mind which are the place of faith become silent and are defeated.
2- If a person’s feelings prevail, he will not listen to the reasoning of the mind. Feelings win.
3- Since the path of evil, desire and whim is destructive, it is quite easy. Jinn and human devils easily and quickly lead people to that path.
4 OPPRESSION WHICH PEOPLE WOULD BE PERPETRATOR OF, IF THERE WERE NO CAUSES 16
1- Objection to Almighty Allah
2- Accusing the Divine mercy
3- Criticizing the Divine wisdom
4- Complaining unjustly
3 CONSEQUTIVE CONSEQUENCES OF NOT PERFORMING FIVE DAILY PRAYERS 17
1- To suffer troubles in heart and spirit.
2- Deterioration of morals because of these troubles.
3- To lead a life without hope (despairing the mercy of Allah).
5 PROFITS THAT PRISONERS WILL MAKE BY PERFORMING THE FIVE DAILY PRAYERS 18
1- Each hour of imprisonment and hardship can sometimes be a day of worship.
2- Troubles of the heart and spirit and the hopelessness that is the result of these troubles partially vanish.
3- They recompense and make amends for the mistakes that cause imprisonment.
4- Discipline, which is the wisdom of imprisonment, is achieved.
5- Pleasant conversation circles are formed with the friends who are in prison, in a way that will console each other.
3 QUALITIES OF PAST CENTURIES IN THE VIEW OF THE QURAN 19
1- They are exemplary.
2- They are entirely a spirited and strange realm.
3- They are not vanished; they are a Lordly country that still maintains its existence and is in contact with us. 20
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1. Osmanlıca Lem’alar, p.9.
2. Osmanlıca Lem’alar, p.9.
3. Osmanlıca Lem’alar, p.15.
4. Osmanlıca Lem’alar, p.16.
5. Osmanlıca Lem’alar, p.16.
6. Osmanlıca Lem’alar, p.17.
7. Osmanlıca Lem’alar, p.19.
8. Osmanlıca Lem’alar, p.19.
9. Osmanlıca Lem’alar, p.20.
10. Osmanlıca Lem’alar, p.22.
11. Osmanlıca Zülfikâr, p.35.
12. Osmanlıca Sözler, p.164.
13. Osmanlıca Lem’alar, p.71.
14. Osmanlıca Lem’alar, p.71.
15. Osmanlıca Lem’alar, p.78.
16. Osmanlıca Lem’alar, p.84.
17. Osmanlıca Şualar, v.1, p.192.
18. Osmanlıca Şualar, v.1, p.192.
19. Osmanlıca Şualar, v.1, p.235.
20. This view of the Qur’an on the past centuries also guides the philosophers of history.