“In the Name of God the Beneficent, the Merciful”

In one of his elegiac poems praising Sayyid ush/Shuhada (the Lord of Martyrs) Imam al-Husayn (‘a)1 Sayyid Radi, writes:

"By recitals of these praises and elegiac verses can I elevate your exaltedness and grandeur? Because your eminence and dignity is like the highest peaks of mountains, while I am like someone, sitting at the bottom in a plain desert."

For someone like me trying to write a few lines for the introduction, the above analogy also holds true. Because Sayyid Radi is the perfect manifestation of faith, knowledge, piety, efforts, and endeavors shining like a bright star upon the horizon, while I am like someone who possesses absolutely nothing; fallen under a deep dark well filled with intense darkness all around. Sayyid Radi was some one that Shaykh al-Mufid – born in 336 A.H in Baghdad during the coronation year of Moezod-dowleh, founder of Ale-Buyeh dynasty – the most eminent scholar and great marja at-taqlid of Shi’i world sees Fatimah al-Zahra (‘a)2 in a dream in which she asked the Shaykh to teach her two children Hasan and al-Husayn.

The interpretation of this surprising dream came true the very next morning when Sayyid Radi's mother Fatimah holding the hands of her two children Radi and Murtada approached the Shaykh in the mosque requesting him to accept the tutorship of her two children. The Shaykh knew that these two are not the ordinary children rather are the especially recommended ones and beloved ones of the lady of light Fatimah al-Zahra' (‘a) the daughter of the Noble Messenger (S).

Therefore, it is evident that Sayyid Radi possessed a pious and noble lineage and since his childhood was being trained for undertaking a great mission- the compilation of Nahj al­ Balaghah3 (the Path of Eloquence). Of course, someone who was destined for such a sacred mission, certainly possesses higher spiritual stations and close association with the Ahl al­ Bayt4, the progeny of the Holy Prophet (S)

I wish, maybe, this insignificant work of translating Sayyid Radi' s biography from Persian into English for the benefit of Islamic International Community, might create, however a weak link and distant association for me with Sayyid Radi's lofty spirit. And if God-Almighty - who records righteous endeavors5 accepts, it might become a little provision for my journey towards the eternal abode, insha Allah.

Apart from this personal factor, the Baqir al-Uloom Research Institute, Qum has sponsored a project for publication of biographies of great learned Islamic scholars, named: “Meeting with Pious Series”. At a time of intense cultural onslaught, these series indeed could be regarded as a valuable cultural souvenir for the Islamic International Community. The books of these series written in Persian are the outcome of painstaking efforts of a group of religious students and research scholars from the Religious Learning Center of Qum. I was persuaded by Mr. Ansariyan and Prof. Ayatullah Ibrahim Amini to undertake the responsibility of English translation of at least few of these books, considering the critical needs of the new generations of Muslims throughout the world, who should be made familiar with these perfect models of Islam. The Holy Qur'an says:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

"Among the slaves of God only the group of scholars are humble and obedient towards him."(Surah al-Fatir, 35:28).

The Holy Prophet (S) prayed:

"Oh God! Bless my successor". He repeated this sentence three times. When asked who was supposed to be his successor.

"Those who will come after me, will quote my Hadith (Narration) and (Sunnah) (traditions), and will teach them to the people." Replied the Holy Prophet (S)

اللهم ارحم خلفائی - ثلاث مرات - قيل يا رسول الله و من خلفائك؟ قال : الذين يأتون من بعدى و يروون عنی احادیثی و سنتی فيعلمونها الناس من بعدى.

Imam Ja’far al-Sadiq (‘a)6 said:

“Indeed, the scholars are the successors of the Prophets”

…ان العلماء ورثة الأنبياء

Imam Khomeini (ra) had said:

''History would witness that after the death of the Prophet of Islam (S) till now the only group who had guarded the people from unrestrained nonsense or idle talks were scholars.”

The Prophet of Islam (S) had said:

"The ink of the scholars was weighted with the martyr’s blood and was found heavier”7

وزن حبر العلماء بدم الشهداء فرجح

There is a narration quoted from Imam Ja' far al-Sadiq (‘a):

“On the Day of Resurrection God-Almighty will order all the people to be gathered at one place, and then their deeds will be appraised. The ink of the pens of scholars will be compared with the martyr's blood and will be found superior”8

القيمة جمع اذا كان يوم عز وجل الناس في صعيد واحد و وضعت الله مداد العلماء فيرحج مداد العلماء مع الموازين، فتوزن دماء الشهداء على دماء الشهداء 

Therefore, in the light of the above-mentioned traditions about the importance of scholars is Islam, “Meeting with Pious” Series deals with the publication of their histories, because these personalities are the perfect models of the life­giving, refreshing, dynamic, and human building school of Islam. It also shows the greatness of Islam, which has trained such towering unique personalities in his lap and bad presented them to the humanity.

Identification of Islam directly depends upon knowing these bright faces, because these are the teachers of Islam. We must identify Islam through their words, writings, and practical deeds. These were the pioneer researchers who with their painstaking lives full of efforts and endeavors, by tolerating all sort of sufferings and deprivations, abstracted the most delicate sublime spiritual realities from the original source - the Holy Qur'an and Sunnah (traditions) of the Holy Prophet (S) and Ahl al-Bayt (‘a). And after supplementing their findings with their rational thinking and jurisprudential talents by using the strength of their powerful pen produced precious books and presented them as practical guidelines manuals to the Islamic Ummah.

The original Persian book "Sayyid Radi Dar Sahili Nahj al­Balaghah" written by Muhammad Ibrahim Nejad - the basis of our English translation - covers the life of one of the most famous and distinguished Islamic scholar (Muhammad bin Husayn ibn Ahmad famous as Ash-Sharif ar-Radi). There will be hardly any one among Muslims and especially among Shi’is who have not heard his name. Of course, the most important factor behind his fame is his outstanding accomplishment of compilation of Nahj al-Balaghah (the Path of Eloquence), which after the Holy Qur'an is considered as one of the most glorious one among the Islamic books.

The most important special features of Sayyid Radi's personality which was nourished from the rich Islamic culture were his enlightenment, broad-mindedness, and free unrestrained thinking. Sayyid Radi from the beginning of his life – in accordance with the teachings of Imams (‘a) of the Prophet's (S) Ahl al-Bayt, who said:

خذ الحكمه اني كانت

“Acquire Wisdom - Wherever it might be”9

and

الْحِكْمَةُ ضَالَّةُ الْمُؤْمِنِ فَخُذِ الْحِكْمَةَ وَ لَوْ مِنْ أَهْلِ النِّفَاقِ

“Wisdom is the lost property of a believe1 therefore, acquire it even if it is found among non-believers.”10

did not limit himself only to Shi’i religious learning centers rather attended lectures of both Shi’i and Sunni learned scholars of his time and participated in debates and discussions in their meetings. It was due to these special characteristics that he had many of non-Shi’i friends and affectionate including among non-Muslims who remembered him with utmost respect.

This introduction will remain incomplete without mentioning a few words about the person who was the first perfect example of the teachings of the Noble Messenger (S) the Amir ul-Mu'minin (Commander of the Faithful) Imam Ali (‘a)11 -whose sermons, letters, orders, and maxims­ have been compiled in the Nahj al-Balaghah. Following is a brief glimpse of his life:

"While he was holding the Roman Empire in one hand and the kingdom of Persia into another; silver and gold was dispatched for him from the farthest parts of his reign from Egypt to Khorasan. 12 Let us look his life on the last night. What was his power? The last of his life before he was struck with a sword the next morning. A special father like Ali (‘a) is the guest of a special daughter in her house for breaking the fast in the holy month of Ramadan13 As the time for fast breaking nears, a piece of linen or tablecloth is spread on the ground. What was served for the dinner? By God! It will shake up the entire East and West. There was a single piece of barley bread, some milk, and salt. He looked at her daughter's face and said: 'when did you ever see your father sitting on a tablecloth containing two items for dinner?

The daughter got the point, realized her mistake, and suddenly wanted to remove the salt. But Ali (‘a) asked her to remove the milk and put the salt back on the tablecloth. On that last night of his life, he breaks his fast by eating a barley bread with salt, so that in the vast kingdom ru1es by him, even the most wretched one of his subjects could not claim that Ali consumes better food than available to them. Some other time he had only a piece of barley bread for dinner, circumstances arise whereby he distributes it among seven hungry ones so that nothing is left for dinner for his own household. He comes out and stands at the gate of mosque raising his sword and said:

“With this sword I participated in holy wars for the sake of God-Almighty, and therefore, have a liking for it. Is there someone who would purchase it from me, because tonight I have nothing in my home for the dinner?' When he expired, his son goes on the pulpit and said: 'Father is gone without leaving a single Dinar or Dirham, leaving a debt of 700,000 Dirhams.”

This is Ali's life, his religion, and his constitution. It will shake up the heart of an atheist or renegade. This is the life which is the essence of truth. People must be told about Ali’s deed and sayings.14

The above-mentioned abstract from the speech of Ayatullah Vahidi Khorasani is nothing more than a tiny drop from the infinite ocean as far as the introduction of Imam Ali's personality is concerned. Scholars and writers both Shi'a and Sunni both Muslim and non-Muslim - have written more than a thousand books about his character. Imam Khomeini (ra) in a declaration issued from Najaf on October 31, 1971, in condemnation of the Shah's p1ans to impose on the nation the celebration of two-and-a half millennial of monarchy speaks about Imam Ali (‘a) as follows:

They should commemorate his justice, the fact that he was a part of his people, that his standard of living was lower than that of others while his spirit rose ever higher above the horizons. One should commemorate a ruler who, when he hears that an anklet has been stolen from a non-Muslim woman living under the protection of Islam, wishes to die of shame; who, when he thinks that someone may be going hungry in his realm, suffers hunger voluntarily himself.

One should commemorate a rule that uses the sword to protect its people and protect them from fear. But as for a regime founded on oppression and thievery whose only aim is to satisfy its own lustful desires - only when it is overthrown can the people celebrate and rejoice.15

Imam Ali's outstanding character is beyond description, and the virtues of gateway of the city of knowledge are innumerable, however as a least contribution to further introduce this most perfect exemplar of prophet's teaching, to the readers I have translated from Persian poetic verses or hymns (Munajat) of some most famous Iranian mystic poets in Chapter 51 of this translation.

Since, the completion of this translation coincides with the birth of the Holy Prophet (S) and Imam Ja' far al-Sadiq (‘a), which is celebrated in the Islamic Republic of Iran as well as in other Islamic countries as the week of unity and solidarity of Muslim Ummah. Therefore, it will be fitting to dedicate this translation work to all those whose hearts bleed for the sufferings of Muslims and those who are sincerely striving with their best for achieving the difficult and complex task of Islamic Unity. At this critical historic juncture when the combined forces of polytheism and blasphemy have joined the world arrogance in order to prevent the Islamic renaissance, and as the supreme leader of the Islamic Revolution Ayatullah Al-Uzma Khamenei, while addressing the guest from Islamic Countries said that Islamic Unity is a matter of life and death for the Islamic Ummah.

I express my grateful appreciation to Mr. Ansariyan, Ayatullah Ibrahim Amini, Hujjatul Islam Sayyid Murtada Saheh-Fasoul, for their valuable suggestions, guidance, and encouragement. Sincere thanks are due to some of my friends for taking the pains of editing the text, and who out of modesty prefer to remain discreetly in the background. I am sincerely indebted to my wife Fatimah Razavi for proof reading and Mr. Soulat Parviz for his diligence and quality work in typesetting.

I apologize to my readers for possible errors and omissions and welcome their suggestions and comments.

Sayyid Husayn Alamdar

August 15, 1995

Rabi-al-awwal 17, 1416

Tehran

• 1. Imam Husayn (‘a): The younger son of Ali by Fatimah was born in Medina on Thursday 3rd Sha'ban 4 A.H; like his brother he lived most of his life quietly in Medina under the watchful eyes of the caliph's officials and spies. When Mu'awiyah's son Yazid became caliph, he demanded allegiance from al-Husayn, who refused to give it.
  Finally, al­Husayn felt it necessary to go into battle against Yazid to protest against the injustices which were being carried out in the name of Islam. He and a small group of followers including most of his immediate family were cruelly massacred at Karbala. The day of his martyrdom 10th Muharram 61 A.H. (Ashura) has become· the most solemn day of the Islamic calendar, marked by processions and universal mourning. He is buried in Karbala in Iraq.
• 2. Fatimah al-Zahra' (‘a): The beloved daughter of the Prophet from Khadijah, Fatimah was born in Mecca on Friday, 20th Jumada ath­thani in the fifth year after the declaration of the prophethood (615 A.D.). She was so loved by the Prophet that he called her "a part of me." In 2/624 she married Ali ibn Abu Talib from whom she bore three sons, Hasan, Husayn and Muhsin (who died stillborn), and two daughters, Zaynab and Umm Kulthum. She was at the Prophet's bedside at the moment of his death and fought for her husband's succession to the caliphate. She died at the age of 18 in Medina on 14th Jummaada al-ula ' 11 A.H. (623 AD); and is buried in the graveyard of Jannatu ul-Baqi in Medina. It is said that when she was born the whole sky became illuminated; therefore, she is called al-Zahra', the "Radiant." She is the mother of the Shi’i Imams and is considered the most holy of Muslim women.
• 3. Nahj ul-Balaghah: The Path of Eloquence is a book containing sermons, letters, orders and some of the sayings of the Commander of the Faithful Imam Ali ibn Abu Talib (‘a) as compiled by Sayyid Radi. These were so highly valued and venerated in the Islamic world that within a century of his death they were taught and read as the last word on the philosophy of Monotheism, as the best lectures of character building, as exalted sources of inspiration, as persuasive sermons towards piety and as guiding beacons towards truth and justice. These sermons are the most convincing discourses on the spiritual values of Islam and contain the most awe-inspiring discussions about the attributes of God.
• 4. Ahl-al Bayt (‘a): It refers to the immediate descendants of a family or such a family of the same house or bayt. In this compound form, Ahl al-Bayt is used in the Holy Qur'an especially in reference to the immediate family of Muhammad (S). In Verse 33-33 we hear:
  "And God only wishes to remove from you (all kind of uncleanliness, O members of the family of Muhammad) and thoroughly purify you." (33:33).
  All the commentators of the Holy Qur'an are unanimous in the opinion that the term Ahl al-Bayt in this verse refers to Muhammad's daughter Fatimah, his cousin and son-in-law 'Ali, and his two beloved grandsons, Hasan and Husayn.
• 5. In references of the following Verse:
  Whoever works any act of righteousness and has faith, his endeavour will not be rejected. We shall record it in his favour. (The Holy Qur'an, 21:94).
• 6. Imam Ja 'far al-Sadiq (‘a): The sixth Imam, Ja 'far, known as al­ Sadiq (‘a) was born in Medina on Monday, 17th Rabl-ul-awwal 83 A.H. The son of the fifth Imam, he lived in an increasingly favorable climate and was able to teach openly in Medina. Large numbers of scholars gathered around him to leam, including such famous Sunni figures as Abu Hanifa, the founder of the one of the four Sunni schools of law. Towards the end of Imam Ja'far's life severe restrictions were placed upon his activities, as a result of growing Shi’i unrest. More traditions are recorded from him than from all the other Imams together. He is so important for Twelve-Imam Shi’i law that it is named the Jafri School after him. He is buried in the Baqi' cemetery in Medina.
  Ja'far's fame for religious learning was great, greater than that of his father or any other Twelve Imam except for Ali Ibn Abi Talib (‘a) himself. Perhaps the earliest historical presenting Ja’far as one of the most respected and highly esteemed personalities of his epoch, and as having profound knowledge and learning, is Ya’qubi’s statement that it was customary for scholars who related anything from him to say “The Learned One informed us”.
  Even the famous jurist of Madina, the Imam Malik b. Anas, is reported to have said, when quoting Ja’far’s traditions: “The Thiqa (truthful) Ja’far b. Muhammad himself told me that….” Similar compliments for Ja’far are attributed to the Imam Abu Hanifa, who is also reported to have been his pupil. Al-Sadiq’s (‘a) knowledge was great in religion and culture, he was fully informed in philosophy, he attained great in the world, and he abstained entirely from lusts. He lived in Medina long enough to greatly profit the sect that followed him, and to give his friends the advantage of the hidden sciences. He died at the age of 65 in Medina on Monday 25th Shawwal 148 A.H, poisoned by al-Mansun ad-Dawaniqi, the Abbasid Caliph.
• 7. Nahj al-Fasahah p. 641.
• 8. Safinat al-Bihar vol 2 p. 22.
• 9. Nahj al-Balaghah, Hikmat 79 p. 481.
• 10. Nahj al-Balaghah Hikmat 80, p. 481.
• 11. The Commander of the Faithful, ‘Ali ibn Abi Talib (‘a): Was the first perfect exemplar of the teachings of the Most Noble Messenger (S). ‘Ali was raised by him from early childhood and followed him like a shadow until the very end of the latter’s life. He was like a moth before the prophetic flame; the final moment when he was separated from the Most Noble Messenger (S) was when he embraced his corpse and laid it to rest. ‘Ali (‘a) was he first person after the Most Noble Messenger (S) to approach spiritual rituals in the manner of philosophical reflection, that is, by free exercise of reason. He used many technical terms and laid out and organized the rules of Arabic grammar in order to protect the Holy Qur’an from copyists’ errors. The exact scholarship, spiritual culture and consideration of ethical, social, political, and even mathematical problems shown in ‘Ali’s (‘a) discourses, letters and other documents that have reached us are astonishing.
  The wealth of these documents makes ‘Ali (‘a) the best-known individual among Muslims to have a full realization of the sublime goals of the Holy Qur’an and the critical and practical concepts of Islam as they should be realized. Hey testify to the soundness of the Prophetic saying, “I am the city of knowledge and ‘Ali is its gate”. Furthermore, he combined this knowledge with action. In short, ‘Ali’s outstanding character is beyond description, and his virtues are innumerable. Never in history has someone’s character drawn the attention of the world’s scholars and thinkers to such an extent. R Campbell, Allamah Sayyed Muhammad Husayn Tabataba’i, Islamic Teachings pp. 123-127.
• 12. Khorasan. The Eastern province of Iran.
• 13. Ramadan: is a month in Arabic Lunar Calendar which is a time of obligatory fasting for Muslims, the word Ramadan is derived from the root ramdah which indicates ‘heat’ and ‘restlessness’ and it is said to signify the hardships of a fast like thirst for example. A hadith from the Prophet says Ramadan burn he sins and faults as fire burn woods. Holy Ramadan is God’s banquet, spread out for all of His creatures without the difference of class, caste, ranks, race, language and geographical barriers. It is not just a month or mere rituals, as many may disbelieve, but on the contrary signifies the very peak of spiritual purification, which Islam has perfected.
• 14. Lecture of Ayatullah Al-Uzma Vahidi Khorasani at the Religious Learning Center at Qum on Jan 28, 1995.
• 15. Hamid Algar, Islam and Revolution p. 200.