تربیت فرزند 2

 

رمز موفقیت در تربیت و فرزندپروری ، رفاقت و برقراری رابطه صمیمانه با فرزندتان است .

اگر تلاشی در این راستا نداشته باشید ،
دیگران جای خالی شما را پر خواهند کرد .

Ghadir and Sahabah

Ghadir and sahabah

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صحیفه سجادیه: دعای 34: دعا به هنگام گرفتاری

 

 

( وَ کَانَ مِنْ دُعَائِهِ عَلَیْهِ السَّلَامُ إِذَا ابْتُلِیَ أَوْ رَأَی مُبْتَلًی بِفَضِیحَةٍ بِذَنْبٍ )

ترجمه:

از دعاهاى آن حضرت (ع) است هرگاه مبتلا مى‏شد یا مبتلائى مى‏دید
 

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اللَّهُمَّ لَکَ الْحَمْدُ عَلَى سِتْرِکَ بَعْدَ عِلْمِکَ ، وَ مُعَافَاتِکَ بَعْدَ خُبْرِکَ ، فَکُلُّنَا قَدِ اقْتَرَفَ الْعَائِبَةَ فَلَمْ تَشْهَرْهُ ، وَ ارْتَکَبَ الْفَاحِشَةَ فَلَمْ تَفْضَحْهُ ، وَ تَسَتَّرَ بِالْمَسَاوِئِ فَلَمْ تَدْلُلْ عَلَیْهِ . [1]

ترجمه:
اى خداوند! سپاس تو را که مى‏دانى و مى‏پوشى و آگاهى و در مى‏گذرى همه‏ى ما دست به گناهى آلوده‏ایم و تو آشکار نکردى و عمل زشتى مرتکب شده‏ایم رسوا نساختى، تبهکاریها در نهان انجام داده تو آن را به کس ننمودى.

 

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کَمْ نَهْیٍ لَکَ قَدْ أَتَیْنَاهُ ، وَ أَمْرٍ قَدْ وَقَفْتَنَا عَلَیْهِ فَتَعَدَّیْنَاهُ ، وَ سَیِّئَةٍ اکْتَسَبْنَاهَا ، وَ خَطِیئَةٍ ارْتَکَبْنَاهَا ، کُنْتَ الْمُطَّلِعَ عَلَیْهَا دُونَ النَّاظِرِینَ ، وَ الْقَادِرَ عَلَى إِعْلَانِهَا فَوْقَ الْقَادِرِینَ ، کَانَتْ عَافِیَتُکَ لَنَا حِجَاباً دُونَ أَبْصَارِهِمْ ، وَ رَدْماً دُونَ أَسْمَاعِهِمْ [2]

ترجمه:
چه بسیار عملى که تو نهى فرمودى و ما بجا آوردیم، یا بدان امر کردى و ما را آگاه گردانیدى و ما تجاوز کردیم. و چه بدیها که کردیم و خطاها که مرتکب شدیم تو از آن آگاه بودى و کسى ندید و بهتر از هر کس مى‏توانستى آن را هویدا سازى اما عافیت تو پیش چشم آنان پرده آویخت و نزدیک گوش آنها سدى کشید.

 

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فَاجْعَلْ مَا سَتَرْتَ مِنَ الْعَوْرَةِ ، وَ أَخْفَیْتَ مِنَ الدَّخِیلَةِ ، وَاعِظاً لَنَا ، وَ زَاجِراً عَنْ سُوءِ الْخُلُقِ ، وَ اقْتِرَافِ الْخَطِیئَةِ ، وَ سَعْیاً إِلَى التَّوْبَةِ الْمَاحِیَةِ ، وَ الطَّرِیقِ الْمَحْمُودَةِ [3]

ترجمه:
عیب ما را پوشیدى و راز ما را پنهان داشتى. این همه ما را پندى بود که از خوى بد و کار زشت باز دارد و سوى توبه کشاند که محو گناه کند و به راه پسندیده بدارد.

 

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وَ قَرِّبِ الْوَقْتَ فِیهِ ، وَ لَا تَسُمْنَا الْغَفْلَةَ عَنْکَ ، إِنَّا إِلَیْکَ رَاغِبُونَ ، وَ مِنَ الذُّنُوبِ تَائِبُونَ . [4]

ترجمه:
هنگام آن را نزدیک گردان و ما را به غفلت از خود مبتلا مکن چونکه ما روى سوى تو آورده‏ایم و از گناه بازگشته.

 

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وَ صَلِّ عَلَى خِیَرَتِکَ اللَّهُمَّ مِنْ خَلْقِکَ مُحَمَّدٍ وَ عِتْرَتِهِ الصِّفْوَةِ مِنْ بَرِیَّتِکَ الطَّاهِرِینَ ، وَ اجْعَلْنَا لَهُمْ سَامِعِینَ وَ مُطِیعین کما امرت . [5]

ترجمه:
خدایا برگزیده خلقت محمد و بر عترت پاک او که گزیدگان خلایقند درود فرست و ما را چنانکه امر کرده‏اى شنوا و فرمانبردار آنها بگردان‏

 

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تربیت فرزند

ترغیب فرزند به نماز

خُلق نیکو بعد از نماز یکی از روش‌های بسیار خوب برای تشویق بچه‌ها به نماز است

فرزندان باید تأثیر نماز را در رفتار والدین‌ ببینند.

بعد از نماز خواندن، خوش‌اخلاق‌تر و مهربان‌تر از بقیه ساعت‌ها باشید و به صورت عملی این پیام را به آنها بدهید که نماز چطور زنگار را از روح و روان پاک می‌کند.

Superiority of Abu Bakr & Umar is considered by Ali, In Sahih Bukhari. How Shia reject this hadith?

Question:

In Sahih Bukhari, Ali Ibn Abi Talib says that Abu Bakr & Umar were the best after the prophet (PBUH). How Shia reject this hadith?

Answer:

There are a few Hadith in Sunni books that Ali Ibn Abi Talib considers the superiority of Abu Bakr and Umar more than himself, or as the best people after the prophet Muhammad (PBUH).

Let’s look at the source of these Ahadith and then compare with other Ahadith of Sunni books.

1- Hadith about Ali (PBUH) or from him should be common hadith between Shia and Sunni, or be found in Shia sources too or be Motawater, otherwise they are not acceptable.

Usually one of the people who has narrated these Ahadith is unknown or Sunni Scholars have emphasized that he is not trustable. Also these Ahadith are not Motawater. Overall the sources of these Ahadith are weak.

On the other hand at least one hadith like these should be mentioned in Shia sources, but there is no one.

2- Everyone knows that prophet Muhammad never lies and his words are superior to all words even Ali ibn Abi Talib. So how that hadith can be acceptable when the prophet himself has talked about Ali’s superiority to all, over and over?

The prophet says:

• “لو انّ الفیاض اقلام و البحر مدادٌ و الجنّ حسّابٌ و الانس کتابٌ مااحصوا فضائل علی بن ابی طالبٍ”

“ if all trees become pens, and all seas become ink, and all Jinn (elves) become accountant, and all human become writer, they won’t be able to count Ali ibn Abi Talib’s virtues”

(Ibn Hajar al-Asqalani, Lisan al-Mizan, V 5, P 162. Al-Dhahabi, Mizan-ul-I’teadal, P 467)

• “اعلم امّتی من بعدی علی بن ابی طالب علیه السّلام”

“The wisest nation after me is Ali ibn abi Talib, peace be upon him” (Juwaini, Farāʼid al-Simṭayn, V 1, P 97)

• “علی مع القرآن و القرآن مع علی لن یفترقا…”

“Ali is with Quran and Quran is with Ali, and they won’t be separated…”

(al- Mustadrak, V 3, P 124)

• “یا عمّار! ان رأیت علیاً قدسلک وادیاً و سلک النّاس وادیاً غیره فاسلک مع علی ودع النّاس انّه لن بدلک علی ردی و لن یخرجک من الهدی”

“O Ammar! If you see Ali goes to a way and others go to another way, you should go to Ali’s way and leave the others because Ali does not lead people to bad and inferiority, and he does not people astray from the guidance route”

(al-Khatib al-Baghdadi, Ta’rikh Baghdad, V 4, P 410. Abu Nu`aym al-Isfahani, Hilyat al-awliya, V 1, P 186)

There are several Hadith from the prophet in Sunni books about virtues of Ali ibn Abi Talib over all.

3- According to the Sunni sources, most of Sahabah (companions of the prophet) have confessed to the superiority of Ali Ibn Abi Talib over all. Such as al-Tirmidhi who has narrated from Aisha bint Abi Bakr that Ali ibn Abi Talib is the most precious one for the prophet.( Jami’ at-Tirmidhi, V 5, P362. Al-Mustadrak alaa al-Sahihain, V 3, P 157)

Abdullah son of Ahmad ibn Hanbal ask his father about the superiority of Sahabah after the prophet. Ahmad ibn Hanbal name three Caliphs in turn. Then Abdullah say: so what about Ali ibn Abi Talib?? He answers: Ali is from Ahlul Bayt and nobody can be compared with him. (Manaqib al-Imam Ahmad ibn Hanbal, P 163)

al-Dhahabi says superiority of Ali ibn Abi Talib is not Bid’ah because a group of Sahabah and Tabi’un (followers of Sahabah) believed in it. (Siyar A’lam al-Nubala by al-Dhahabi, V 16, P 457)

Ibn Hazm has narrated from a group of Sahabah and Islamic scholars that the best one after the prophet is Ali ibn Abi Talib. (al-Faṣl fī al-milal wa-al-ahwāʼ wa-al-niḥal, V 4, P 181)

Also Ibn Abd al-Barr, one of the greatest Sunni scholars mentions that a group of Sahabah knew Ali ibn Abi Talib as the first one who accepted Islam and he is superior to others. (Al-Isti’ab fi Ma’rifat al-ashab, V 3, 1090)

4- Abu Bakr himself confess he is not superior or the best:

“ولّیتکم وَ لَستُ بخیرکم”

“I accepted your leadership while I wasn’t your best”

(Ibn Sa’d Ibn Mani, Tabaqat Al-Kubra, V 3, P 182. Tafsir Al-Qurtobi, V 3, P 262. ibn Qutayba al-Dinawari, al-Imama wal-Siyasa, P 22. al-Muttaqi al-Hindi, Kanz al-Ummal, V 5, P 636. And more…)

5- there are some valid and reliable narratives from Ali ibn Abi Talib in which he emphasize on his superiority. Ibn Abi’l Hadid narrates in Sharh Nahj-ul-Balaghah, V 10, Part 20, P 25:

وقال عثمان لعلی علیه السلام إنّک إن تربّصت بی فقد تربّصت بمن هو خیر منّی ومنک،

 قال: ومن هو خیر منّی؟

قال: أبو بکر وعمر.

فقال: کذبت ، أنا خیر منک ومنهما ، عبدت اللّه قبلکم وعبدته بعدکم.

“ Uthman told Ali: if you were waiting for me, I would be waiting for someone better than you and me.

Ali said: and who is better than me?

Uthman replied: Abu Bakr and Umar.

So Ali said: you lied, I am better than you and those two, (because) I have been worshipping Allah before you and after you.

Conclusion:

Overall, it turns out that not only those hadith about superiority of Caliphs to Ali ibn Abi Talib have not reliable sources, but also they are in contrary with the reality!

 When there are many authentic hadith from the prophet, Sahabah, Scholars and even Ali himself about his superiority to all, so just a few contrary statements cannot be acceptable. They are rejected by both Shia and Sunni sources.

صحیفه سجادیه: دعای 33: دعا در درخواست خیر و نیکی

 

 

( وَ کَانَ ، مِنْ دُعَائِهِ عَلَیْهِ السَّلَامُ فِی الاِسْتِخَارَةِ )

 

 

ترجمه:

از دعاهاى آن حضرت (ع) است در استخاره

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اللَّهُمَّ إِنِّی أَسْتَخِیرُکَ بِعِلْمِکَ ، فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اقْضِ لِی بِالْخِیَرَةِ [1]

 

ترجمه:
خدایا! من از تو خیر مى‏خواهم چون به همه چیز دانائى، پس درود بر محمد و آل او فرست و براى من خیر مقدر فرما.

 

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وَ أَلْهِمْنَا مَعْرِفَةَ الِاخْتِیَارِ ، وَ اجْعَلْ ذَلِکَ ذَرِیعَةً إِلَى الرِّضَا بِمَا قَضَیْتَ لَنَا وَ التَّسْلِیمِ لِمَا حَکَمْتَ فَأَزِحْ عَنَّا رَیْبَ الِارْتِیَابِ ، وَ أَیِّدْنَا بِیَقِینِ الُْمخْلِصِینَ . [2]

 

ترجمه:
و کارى که باید اختیار کرد به ما الهام کن و آن را وسیلتى قرار ده که به حکم تو راضى باشیم و به قضاى تو گردن نهیم پس زنگ شک را از دل ما بزداى و ما را به یقین مخلصان نیرو ده.

 

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وَ لَا تَسُمْنَا عَجْزَ الْمَعْرِفَةِ عَمَّا تَخَیَّرْتَ فَنَغْمِطَ قَدْرَکَ ، وَ نَکْرَهَ مَوْضِعَ رِضَاکَ ، وَ نَجْنَحَ إِلَى الَّتِی هِیَ أَبْعَدُ مِنْ حُسْنِ الْعَاقِبَةِ ، وَ أَقْرَبُ إِلَی ضِدِّ الْعَافِیَةِ [3]

 

ترجمه:
و داغ ناتوانى بر ما منه که حکمت آنچه براى ما پسندیدى ندانیم و مقدرات تو را سبک شماریم و آنچه را تو پسندیده‏اى ناخوش داریم و به چیزى مایل شویم که از حسن عاقبت دور است و به ضد عافیت نزدیک.

 

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حَبِّبْ إِلَیْنَا مَا نَکْرَهُ مِنْ قَضَائِکَ ، وَ سَهِّلْ عَلَیْنَا مَا نَسْتَصْعِبُ مِنْ حُکْمِکَ [4]

 

ترجمه:
آن قضاى محکم تو را که ناخوش آیند ما است محبوب ما گردان و آن حکم را که دشوار مى‏شماریم براى ما آسان کن.

 

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وَ أَلْهِمْنَا الِانْقِیَادَ لِمَا أَوْرَدْتَ عَلَیْنَا مِنْ مَشِیَّتِکَ حَتَّى لَا نُحِبَّ تَأْخِیرَ مَا عَجَّلْتَ ، وَ لَا تَعْجِیلَ مَا أَخَّرْتَ ، وَ لَا نَکْرَهَ مَا أَحْبَبْتَ ، وَ لَا نَتَخَیَّرَ مَا کَرِهْتَ . [5]

 

ترجمه:
و ما را بر آن دار که به هر چه مطابق مشیت تو بر سر ما آید گردن نهیم چنانکه نخواهیم زود تو دیر گردد و دیر تو زود آید، و خواسته تو را ناخوش نداریم و مکروه تو را نپسندیم.

 

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وَ اخْتِمْ لَنَا بِالَّتِی هِیَ أَحْمَدُ عَاقِبَةً ، وَ أَکْرَمُ مَصِیراً ، إِنَّکَ تُفِیدُ الْکَرِیمَةَ ، وَ تُعْطِی الْجَسِیمَةَ ، وَ تَفْعَلُ مَا تُرِیدُ ، وَ أَنْتَ عَلَى کُلِّ شَیْ‏ءٍ قَدِیرٌ . [6]

 

ترجمه:
و سرانجام کار ما بدان کشد که ستوده‏تر بود و نیکو فرجامتر که تو نعمت بزرگ مى‏بخشى و عطاى سترگ مى‏دهى و هر چه مى‏خواهى بجاى آرى و بر هر چیز توانائى.

 

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پندانه

 

اگر آتش می دانست که سرانجامش خاکستر است،
هرگز با اینهمه غرور زبانه نمی کشید

وقتی عصبانی هستید مواظب حرف زدنتان باشید
عصبانیت شما فروکش خواهد کرد

ولی حرفهایتان یک جایی باقی می مانند
برای همیشه...

نقش والدین در ازدواج فرزندان

جهت دریافت فایل کلیک نمایید...

?Why does Allah use the pronoun “we” in reference to himself in some verses of Quran

Why does Allah use the pronoun “we” in reference to himself in some verses of Quran?

 

Answer:

This question has several answers.

1. Although God is single and should use a singular word and pronoun when he refers to his acts, yet he has described himself as such many times in Quran. In Arabic and sometimes non-Arabic languages, the speaker may use plural pronouns instead of singular pronouns for several reasons.

The holy Quran has chosen the colloquial language of people which is the best way to communicate with them and people sometimes switch pronouns in their colloquial language. It is said in one of the verses of the holy Quran that: “انتم الفقراء الی الله…” “It is ye that have need of Allah” and the pronoun انتم “ye” is masculine while it’s a public address and includes men and women and any wise person understands that it means all people, not just men. In some languages including Arabic, about the plural and singular pronouns, we see that people use the plural pronoun many times instead of singular pronoun in which for both the pronouns “we” and “you” – that have a plural form – the speaker means singular, but the plural pronoun is used for courtesy, respect and honoring. So regarding the sublime Allah (God) “نحن” “we” is used for formality and courtesy.

Anyway, in order to mention his magnificence to addressee, the speaker uses the word “we” instead of using “I” which is a sign of magnificence and greatness of the speaker.

2. Sometimes using the plural pronoun is a sign of magnificence and greatness of the deed. Sometimes the speaker, in order to show the magnificence of the act that he has done, instead of saying I have done this, says we have done this; like: “إِنَّا انزَلْنَاهُ فِی لَیْلَةِ الْقَدْر” “We have indeed revealed this (Message) in the Night of Qadr” or “إِنَّا أَعْطَیْنَاکَ الْکَوْثَرَ” “To thee have we granted the Fount (of Abundance)” which is a sign of the magnificence of Quran and abundance.
3. The uniqueness of Allah (God) doesn’t mean that nobody or nothing in no way in creation and feeding and guidance and so on has any causality, but divine doctrine has required that he executes creating and feeding and guiding and most of his acts through his own instruments and channels.

For instance, although Allah (God) can heal the sick or satiate the hungry or guide the misled directly and without any medium, according to his doctrine he has chosen this way that for any deed he has determined specific channels and executes any deed through the same channel. Then he will satiate the hungry by the bread that he himself has created, heal the sick by the medicine that he himself has created and by the doctor that he has created and trained. Of course bread and doctor and medicine and all instruments take effect with his permission and have their own special results while medicine and doctor and bread and water and everything get their existence constantly from him and have these effects at his will then these effects do not disagree with oneness and uniqueness of Allah (God) in any aspect and they are not partners of Allah (God) but creatures that are in need of him in their everything including the effects that they have.

Then sometimes the sublime Allah (God), in order to attract our attention to the instruments that he has determined for executing a deed, instead of saying I did, states “we did”.

For example under 61^st verse of the Surah Yunus in Tafsir Nemooneh it is siad:

Plural form in reference to Allah (God), while his pure nature is unique and singular, is to indicate the magnificence of his status and the fact that there are always agents obeying him who are ready and present to obey his orders and in fact words are not only about him but from him and all those agents who are obedient to him.

؟Why did God create me to sin and then send me to hell

Question:

“I didn’t want to be created. Why did God create me to sin and then send me to hell to suffer a huge pain?”

Answer:

The sentence “I didn’t want to be created…” is basically wrong, because “I” didn’t exist at all so I couldn’t have meant to be created or to have wished to be created or not!

Without a shade of doubt every one not only likes to be created, but also loves the one who created him i.e. the Elevated God. When the benevolent creator created us he ingrained his love and the love of “being” in our nature. This is the creation and it never changes.

We know that God created humans from soil i.e. God granted a huge honor to that amount of worthless soil and appointed him as his successor. So everyone likes his or her existence and the idea “I disagree to be created” is not a real idea in our nature but a compelling slogan.

The question why God created us to sin and then send us to hell, is compelled by the disappointed Satan who has the knowledge that will be sent to hell, and it intends to deceive human beings to believe that they will be sent to hell too.
In order to achieve its purpose, it makes human hate the creation and the creator, because the hatred of creation is as same as the hatred of the benevolent creator.

God has never said that “I have created you to sin and then to send you to hell”, but he said “I created you in order to be a complete symbol of me, to be an emanation of my light, to be my successor, to love me, and I become your beloved”. If you want to achieve this perfection you must pass through the path which leads to cognition.

You sometimes may neglect and exit the path, do not worry about it. Stand up again and return to the path and continue. Be sure I myself will support you as if nothing has happened.

قُلْ یَا عِبَادِیَ الَّذِینَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لاَ تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ یَغْفِرُ الذُّنُوبَ جَمِیعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ‌

“Say: o my servants who have transgressed against their souls! Despair not of the mercy of Allah: for Allah forgives all sins: for he is oft-forgiving, most merciful. (39:53).

God talks about love, kindness, perfection, and beauty all over the Quran and he says that all sins will be forgiven.

Now someone may say: “O God! I do not want to enjoy your blessings. I dislike to take the right path. I like totakethe wrong path which leads to hell.I do not want to enjoy your compassion, mercy, munificence, bounty, and forgiveness. But tell me why you created me to sin and go to hell?” This is his problem. He himself wants to go this path. This was the fault that Satan did and it tempts humans to do that again. If one obeys Satan instead of God, the Satan’s destiny will be his destiny too.