The State of Persian Manuscripts: A Call to Action
http://www.payvand.com/news/04/oct/1004.html
کتاب اسرار العبادات از ملا هادی سبزواری ، کتابی است به زبان فارسی،
در بیان مسائل فقهی شیعه دوازده امامی صلوات الله و سلام الله علیهم،
که مرحوم سبزواری با بیان هر مسئله، فلسفه ی اینکه چرا امام صلوات الله و سلام الله علیه چنین دستوری داد را بیان می کند.
نگاه این چنینی به مسائل فقهی فایده اش آنست که شخص بهتر و دقیقتر و آگاه تر می تواند احکام و شرایع را انجام دهد. البته اسرار این احکام را خدای متعال می داند و بس.
لکن خداوند متعال علمش را به هر کس که بخواهد میدهد لذا پیامبر و اهلبیتش بدستور و عنایت الهی از علم الهی با خبرند و انسانهای دیگر بایستی با هدایت و امامت و پیشوایی آنها به فلسفه و اسرار و علم الهی دست پیدا کنند.
این نکته که «همه بایستی تحت امامات آنها باشند»، طبق دستور خداوند متعال است که به پیامبرش فرمود
و الا کسی نمی داند علم خداوند چیست و در نزد چه کسی است و نمی داند که خداوند از چه طریق به انسانها از علم خودش عطا می فرماید.
Translation: fa-en
The book Asrar al-Ebadat by Mullah Hadi Sabzevari is a book in Persian.
In expressing the Shiite jurisprudential issues of the twelve Imams, peace and blessings be upon them,
The late Sabzevari, by stating each issue, expresses the philosophy of why Imam Salawat Allah and peace be upon him gave such an order.
Such a view of jurisprudential issues has the benefit that a person can better and more accurately and consciously follow the rules and laws. Of course, God Almighty knows the secrets of these rulings, and that is enough.
But God Almighty gives His knowledge to whomever He wills, so the Prophet and his Ahl al-Bayt are aware of the divine knowledge by divine command and care, and other human beings must achieve philosophy, secrets and divine knowledge by their guidance, leadership and leadership.
The point that "everyone should be under their Imamate" is according to the command of God Almighty who said to his Prophet
Otherwise, no one knows what God's knowledge is and with whom it is, and no one knows how God bestows His knowledge on human beings.
In the Name of Allah,
the Most Compassionate, the Most Merciful
Mrs. Ilhan Omar, Minnesota State Representative
Grand Ayatollah Lotfollah Safi Golpaygani, a Shia source of emulation in Iran, hereby congratulates you on being elected as the state representative of Minnesota; The cleric further thanks you for swearing in on holy Quran in your inauguration to congress.
The senior cleric added, "Swearing into congress with holy Quran proves your great wisdom as well as your high respect for this divine book and its heavenly verses. It's an honor for the Muslim community to inform the world about the fact that through adherence to invaluable Quranic teachings mankind are able to reach true salvation and peace; we could realize the idea of a world free of violation, oppression and injustice by following Quranic verses.There is hope that the hearts of Quran enthusiasts are enlightened by the guiding light of Quran and all mankind reach the utmost level of happiness and felicity in life.
The Office of Grand Ayatollah Lotfollah Safi Golpaygani
Qom, Iran; 7 January, 2017
Your breaths in it (the month of Rama1an)
are glorification (of God) and your sleep in it is worship.4
4. When you are invited to a party, you naturally expect to meet the host and consider his absence as a humiliation. Accordingly, when Allah (SWT) invites His servant to His banquet, by nature, He is ready to show Himself to His guests and meet them.
"This is the month in which you have been invited to the banquet
of Allah.." This part of the sermon inspires the fact that this blessing has been dedicated to the month of Ramadan. The Holy Prophet of Islam added:
In the sight of Allah, this month is the
best month, its days are the best days,
its nights are the best nights and its hours
are the best hours.5
Although this month's prominence over others involves that its days,nights and hours are the best as well, by mentioning these three phrases independently, the Prophet emphasized that every portion of this month is better than its counterpart in every other month.
Recommendations for the month of Ramadan
The sermon continues by several instructions:
Oh people! The gates of heaven are
open in this month. So ask your Lord
not to close them.6
The phrase, ‘the gates of heaven being open’ has at least two meanings:
(1) The chance of the one to deserve entering heaven is more in this blessed month than the other months.
(2) Due to the openness of heaven’s gates, all kinds of divine mercy in heaven are ready to encompass the servants in tis world, angels are permitted to come to their presence and the breeze of heaven blow into this world. These make the sleep and breaths of the faithful in the month of Ramadan like the inhabitants of heaven glorification of God and worship.
Although the gates of heaven are open, the Holy Prophet warns people that if they do not appreciate such a great opportunity,
subsequently Allah (SWT) will close them. The situation of the
gates of fire is quite the contrary:
And the gates of the fire are closed. So ask your Lord not to open them.7
Along these lines, the condition of satans is described as follows:
And satans are in chains. So ask your Lord not to dominate them over you.8
Although Satan and his assistants are chained up in this month,
committing sins results in releasing them. Therefore, while the
month of Ramadan is the best month in itself, for a group of
people, this month is worse than the other months just as the Holy
Qur'an is "a cure and mercy for the faithful; and it increases the
wrongdoers only in loss" (17:82).
The fourth Holy Imam, Imam Sajjad, (A) in his farewell
supplication for the holy month of Ramadan declares:
Oh month of Ramadan! Peace be upon
you! How long you were for
wrongdoers and how awesome you
were in the hearts of the faithful!
(Al-Sahifah Al-Sajjādiyyah, supplication no. 45)
As implied by this supplication and as proved by the experience,
the month of Ramadan, for those who do not fast deliberately and
without any religious excuse, seems like a whole year and every
moment of it is a kind of torture for them. On the contrary, those
who do their best to appreciate this month find it passing quickly
and are concerned about losing a second without taking the full
benefit of it.
Another instruction offered by the Holy Prophet in his
Sh‘baniyyah sermon is:
When you feel hungry and thirsty in
this month remember the hunger and
thirst of the Day of Judgment.9
Tolerating thirst and hunger in this world is so difficult. We must
then ponder upon the fact that the thirst and hunger in the
hereafter last for years and years or for some groups of people
forever. Additionally, in this world, death may be regarded as a
solution for intolerable thirst and hunger, but in the next world,
eternal life turns this solution into a useless one. In this regard,
Chapter 43 Verse 77 reads:
They will call out," O Mālik! [the name
of the guardian of the hell] Let your
Lord finish us off!" He will say,"
Indeed you will stay on.
While discussing the necessity of blending intellect and knowledge Murtada Mutahari, in his book Training and education in Islam(pg 255), writes :
"In a famous and excellent quotation, (Francis) Bacon is reported to have said that learned men are of three types. Some are like ants. They always bring grains from outside and store them.
Their minds are like storage rooms. In reality, they are like tape recorders. They record whatever they hear. Others are like silkworms. They always weave their own thread from within themselves. They are not also really learned men
because they do not acquire anything from outside. They want to produce something out of their imagination or illusion. Their impending end is suffocation inside their very own cocoons. The third group consists of the true learned men. They are like honeybees. They extract the juice of flowers and they produce honey out of it."
Jesus is quoted to have said: " s/he who is not born for the second time will not enter the kingdom of heavens".
By second birth Jesus refers to the beginning of voluntary self-building.
Explanation: the first birth of man is the human natural birth from a mother and a father.
By this birth man embarks upon the path of evolutionary determinism and continues his natural movement via a mass of natural laws.
By this birth and movement man neither enters the realm of values nor he ever acquires the ability to acquaint himself with the transparent layers and noble aspects and principles of humanness and nature.
The entrance of human individuals into the mentioned realm and acquisition of this acquaintance begins when man starts to build himself. This is what we call voluntary birth and by this, Jesus takes form. This is the very inception of the season of entering the kingdom of heavens and beholding divine beauty and majesty.
Since then, the truth of justice reveals its sacred face to man and avoiding carnal pleasures for the sake of pursuing an intelligible life makes its real taste perceptible ... Yes, by entering this stage man becomes qualified to behold the kingdom of the heavens and discover majesties beneath its appearances.
✍🏼Ayatollah Mohammad Taqi J’afari.
📗A Commentary of Nahjulbalagheh, vol. 8.
@AbodeofWisdom
💠Islamic View of God💠
🌻Allamah Muhammad Hussayn Tabātabā'i':
🔹"Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that “He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.
🔹The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.
🔹Yet each of the phenomena of this world which possesses the reality that We discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent.
🔹We call this Immutable Reality, which is imperishable (that is Necessary Being), God".
📚"Shiism, Doctrines, Thought, and Spirituality" pg. 111
@AbodeofWisdom
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🌺 In the Name of Allah, the All-Beneficent, the All-Merciful
9th of Muharram 1439
Part l
Describing the state of Imam al-Husayn and his loyal companions on the day of ‘Āshūra’, Imam al-Sajjād (peace be with them) is reported to have said:
‘The face of Imam lmam Husayn and some of his special companions beamed [on that Day]. Their bodies were calm and their hearts at peace.’ [Shaykh Saduq, Ma‘ani al-Akhbar, p. 288]
Ayatullah Sheykh Jawād Maliki Tabrīzī, one of the great mystics of his time, in his book al-Murāqibāt says:
‘Although Imam al-Husayn would be apparently struck with such injuries that no Prophet, Divine Successor, or human being, is heard to have encountered, especially his thirst about which it is narrated that no intellect can comprehend…
his spirit would experience the delights of the manifestations of the lights of Divine Beauty and the revelation of the lights Divine Majesty, as well as the eagerness to meet and reach God. All this would diminish those difficulties; rather, it would change their severity into pleasure.’
[Ayatullah Mirza Tabrizi, al-Muraqibat, v.1, pp. 23-24]
Authorities of Islamic mysticism speak of four spiritual journeys that a human being has ahead of him. The first is known as the journey “from the creation to God” (min al-khalq ila al-Haqq), which actually is the basis for the rest of the three journeys.
In this journey the human being struggles to remove the veils of darkness and light that separate him from the proximity of God. The well-known al-Munajat al-Sha‘baniyyah which, according to one narration, was recited by all the Imams of the Ahl al-Bayt (‘a) alludes to these two kinds of veils.
We cannot deal with the details of this journey here, but those interested can refer to works such as the Manazil al-Sa’irin of Khwajah ‘Abdullah Ansari and the Nazm al-Suluk of Sayyid Bahr al- ‘Ulum to get an idea about the kind of journey we are trying to explain.
The insightful mystics also speak of two ways that enable one cover the first mystical journey: (1) the way of Divine Attraction (jadhbah), and (2) the way of spiritual wayfaring (suluk). The first way is actually a gift to the one who may or may not aspire to reach the high levels of Divine Proximity. Without having gone through the struggle, Allah attracts him and transports him to the high stations of His proximity. The second method, however, involves one to gradually travel through the different waystations of the spiritual journey. The first group are known as the majdhubin whereas the second are called the salikin.
When a person covers the first journey, he beholds the kernel and depth of the phenomena of this world. He experiences delight when he sees the beautiful inner realities of the hardships of sickness, obedience, afflictions, and the like. He tangibly visions the ample divine mercy pouring unto him due to his patience that is spoken about in verses 156-157 of Surat al-Baqarah. However, as long as he has not covered the first spiritual journey, he experiences hardships and encounters the worldly facet of the reality. Although it is not easy for him, due to his strong faith, he bears them and anticipates good from God. But once he is able to cover the first journey he beholds the beauties of the difficulties and perhaps wishes that he would have handled more of the problems to achieve even greater success.
📚 http://imamsajjadinstitute.com/2017/10/01/between-tears-of-sorrow-and-tears-of-ecstasy/
💠💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃✨
💠💠💠💠﷽💠💠💠💠💠💠
The Three Distinguishing
Characteristics of the Qur'an
Shahīd Mortadha Motahhari
Translated by Mahliqa Qarāī.
Our study of the Qur'an acquaints us with three distinguishing characteristics of this Godly book.
💢 The first 💢
Distinguishing characteristic is the absolute authenticity of its source. That is, without the slightest need of any comparison between the oldest manuscripts, it is evident that what we recite as the verses of the Qur'an, are exactly the same words presented before the world by Muhammad ibn 'Abd-Allah (peace be with him and his progeny).
💢 The second 💢
Characteristic feature of the Qur'an is the quality of its contents: its teachings are genuinely original and have not been adopted or plagiarized. It is the duty of an analytical study to prove this fact.
💢 The third 💢
Characteristic of the Qur'an is its Divine identity: its teachings have been delivered to the Prophet from a world that transcends his thought and mind. The Prophet (peace be with him and his progeny) was only a recipient of this revelation and message.
This is the result that we obtain from the study of the sources and roots of the Qur'an.
But the study of the sources of the Qur'an, and confirmation of its originality, depend upon the analytical study. So I resolve to open this discussion with the analytical study of the Qur'an.
We shall first see what is the subject matter of the Qur'an, what kind of problems are discussed in it, what type of problems have been given priority, and in what manner those subjects are presented in it.
If we are successful in our critical analysis, and acquire a sufficient understanding of the Qur'anic teachings, it will bring us to an acknowledgment of its principal aspect, which is the Divine aspect of the Qur'an, the quality of its being a Divine miracle.
Al-Tawheed (journal), vol. 1, no. 1-3 Moharram- Rajab 1404 AH.
@AbodeofWisdom
💢 💢 💢 💢 💢 💢 💢 💢 💢 💢 💢
🏞️🌅🌎Life and Death🌍🌅🏞️
📍Why We Live...
💠The Qur'an states: "He who created death and life that He may test you [to see] which of you is best in conduct" (67:2).
💠Ayatollah Mutahhari explains this: "It should be noted that the Divine 'test' is really to actualize potentials and abilities. The actualization of a potential is to develop and perfect it. This test is not designed to discover the secret of beings (by the 'tester' [God]), rather it is to actualize their hidden potentials. So in this case, 'disclosure' is an act of creation and the Divine test 'reveals' the human traits from the hidden phase of potential and capability to the external and concrete phase of actualization and perfection. The Divine test is not there to asses weight, rather it is there to increase the mass. With this elaboration it becomes clear that the above mentioned verse (67:2) reflects this truth that the world is a place for training and perfecting human potentials.
📍Why do we die?
💠Rumi narrates the following story...
💠Moses asked God, "why did you create form and bless it with your spirit and then only to ruin it"?
💠God responded, "I know you (ask) to discover in My actions the wisdom and hidden meaning of (phenomenal) duration...
💠O Moses, sow some seed in the earth, that thou thyself may render justice (to this question)".
💠When Moses had sown and the seed-corn was complete (in growth) and it's ears had gained beauty and symmetry, He (Moses) took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear, saying: 'why do you sow and tend some seed-corn and now are cutting it when it has attained perfection'?
💠Moses replied, "O Lord, I destroy and lay it low because the straw is here and also grain. The grain is not suitable to be stored in the straw-barn; the straw likewise is bad for putting in the corn-barn".
💠...it is necessary to make manifest (the difference between) this good and evil, just as it is necessary to make manifest (distinguish) the wheat from the straw".
📚"Divine Justice" p. 190-196
@AbodeofWisdom
💠Islamic View of God💠
🌻Allamah Muhammad Hussayn Tabātabā'i':
🔹"Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that “He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.
🔹The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.
🔹Yet each of the phenomena of this world which possesses the reality that We discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent.
🔹We call this Immutable Reality, which is imperishable (that is Necessary Being), God".
📚"Shiism, Doctrines, Thought, and Spirituality" pg. 111
@AbodeofWisdom
💠Islamic View of God💠
🌻Allamah Muhammad Hussayn Tabātabā'i':
🔹"Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that “He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.
🔹The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.
🔹Yet each of the phenomena of this world which possesses the reality that We discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent.
🔹We call this Immutable Reality, which is imperishable (that is Necessary Being), God".
📚"Shiism, Doctrines, Thought, and Spirituality" pg. 111
@AbodeofWisdom
While discussing the necessity of blending intellect and knowledge Murtada Mutahari, in his book Training and education in Islam(pg 255), writes :
"In a famous and excellent quotation, (Francis) Bacon is reported to have said that learned men are of three types. Some are like ants. They always bring grains from outside and store them.
Their minds are like storage rooms. In reality, they are like tape recorders. They record whatever they hear. Others are like silkworms. They always weave their own thread from within themselves. They are not also really learned men
because they do not acquire anything from outside. They want to produce something out of their imagination or illusion. Their impending end is suffocation inside their very own cocoons. The third group consists of the true learned men. They are like honeybees. They extract the juice of flowers and they produce honey out of it."
While discussing the necessity of blending intellect and knowledge Murtada Mutahari, in his book Training and education in Islam(pg 255), writes :
"In a famous and excellent quotation, (Francis) Bacon is reported to have said that learned men are of three types. Some are like ants. They always bring grains from outside and store them.
Their minds are like storage rooms. In reality, they are like tape recorders. They record whatever they hear. Others are like silkworms. They always weave their own thread from within themselves. They are not also really learned men
because they do not acquire anything from outside. They want to produce something out of their imagination or illusion. Their impending end is suffocation inside their very own cocoons. The third group consists of the true learned men. They are like honeybees. They extract the juice of flowers and they produce honey out of it."
Effects of loving the embellishment of the world (Part 2 of 2)
🌿 With regards to being fascinated by the world, Imām ‘Alī (a.s) says:
"It corrupts the mind and makes man deaf from hearing the truth and reality."
🌺 When a person is dealing with the affairs of this world (financial, wife, children, position, etc.) and only focuses on them and does not think about the real goal of these things, his effort will be directed towards them and consequently, he will think that these things are eternal. And when he loses them, he will be enveloped by great sorrow and grief and be deprived off this world's realities.
🌿 This is just like Imām Sadiq (a.s) says:
«مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيا تَعَلَّقَ قَلْبُهُ بِثَلاث خِصالٍ: هَمٍّ لايَفْنى، وَ اَمَلٍ لايُدْرَكُ، وَ رَجاءٍ لايُنالُ»
“One whose heart is attached to the world, his heart has three traits; unending grief, unfulfilled wishes, and unachieved hopes.”
🌸 And since the levels of man’s perfection are sublime, his various obstacles (shallow and deep) along this way are sublime similarly. Some of the things that are permissible and allowed, become barriers for some people, because their aims and duties are very sublime.
*Ayatullah Tahriri*, Commentary on Munājāt al-Shākīn, pg 139 - 140
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The manner in which the world is embellished for mankind (Part 1 of 2)
وَ يُزَيِّنُ لِي حُبَّ الدُّنْيَا وَ یحُولُ بَینِی وَ بَینَ الطَّاعَةِ وَ الزُّلْفَی - مناجات شاکین
"And (Satan) embellishes for me the love of this world and separates me from obedience and proximity" – (the whispered prayer of the complainers)
🌺 The more knowledgeable a person becomes concerning the nature of this world and his existential rank in it, the less his attachment to it and its various aspects becomes. His attention towards the reality of the world and divine perfection increases and he always seeks nearness to Allah.
🍀 If this is not so, then Satan weakens man’s effort by embellishing this world and its aspects for him. He deviates his attention from attaining the absolute divine perfection and prevents him from achieving nearness to Allah.
🌷 Owing to this fact, at times man worships Allah but if he pays heed, he will realize that his acts of worship are distancing him from Allah. This is because he has become heedless of his real duties and has not performed them. In reality, Satan has made him busy in doing an act that appears to be good which in turn, prevents him from doing a better and more important duty.
♨️ For instance, a person expresses great enthusiasm in performing the (mustahāb) recommended acts (since they are not compulsory or because they portray a good image), but is reluctant to perform the (wājib) compulsory acts. Or, he gives a great importance in avoiding the abominated acts (makrūh) but is negligent when it comes to the forbidden acts (harām).
*Ayatullah Tahriri*, Commentary on Munājāt al-Shākīn, pg 144 - 145
Follow us at:
📱 https://t.me/AbodeofWisdom
🏞️🌅🌎Life and Death🌍🌅🏞️
📍Why We Live...
💠The Qur'an states: "He who created death and life that He may test you [to see] which of you is best in conduct" (67:2).
💠Ayatollah Mutahhari explains this: "It should be noted that the Divine 'test' is really to actualize potentials and abilities. The actualization of a potential is to develop and perfect it. This test is not designed to discover the secret of beings (by the 'tester' [God]), rather it is to actualize their hidden potentials. So in this case, 'disclosure' is an act of creation and the Divine test 'reveals' the human traits from the hidden phase of potential and capability to the external and concrete phase of actualization and perfection. The Divine test is not there to asses weight, rather it is there to increase the mass. With this elaboration it becomes clear that the above mentioned verse (67:2) reflects this truth that the world is a place for training and perfecting human potentials.
📍Why do we die?
💠Rumi narrates the following story...
💠Moses asked God, "why did you create form and bless it with your spirit and then only to ruin it"?
💠God responded, "I know you (ask) to discover in My actions the wisdom and hidden meaning of (phenomenal) duration...
💠O Moses, sow some seed in the earth, that thou thyself may render justice (to this question)".
💠When Moses had sown and the seed-corn was complete (in growth) and it's ears had gained beauty and symmetry, He (Moses) took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear, saying: 'why do you sow and tend some seed-corn and now are cutting it when it has attained perfection'?
💠Moses replied, "O Lord, I destroy and lay it low because the straw is here and also grain. The grain is not suitable to be stored in the straw-barn; the straw likewise is bad for putting in the corn-barn".
💠...it is necessary to make manifest (the difference between) this good and evil, just as it is necessary to make manifest (distinguish) the wheat from the straw".
📚"Divine Justice" p. 190-196
@AbodeofWisdom
🏞️🌅🌎Life and Death🌍🌅🏞️
📍Why We Live...
💠The Qur'an states: "He who created death and life that He may test you [to see] which of you is best in conduct" (67:2).
💠Ayatollah Mutahhari explains this: "It should be noted that the Divine 'test' is really to actualize potentials and abilities. The actualization of a potential is to develop and perfect it. This test is not designed to discover the secret of beings (by the 'tester' [God]), rather it is to actualize their hidden potentials. So in this case, 'disclosure' is an act of creation and the Divine test 'reveals' the human traits from the hidden phase of potential and capability to the external and concrete phase of actualization and perfection. The Divine test is not there to asses weight, rather it is there to increase the mass. With this elaboration it becomes clear that the above mentioned verse (67:2) reflects this truth that the world is a place for training and perfecting human potentials.
📍Why do we die?
💠Rumi narrates the following story...
💠Moses asked God, "why did you create form and bless it with your spirit and then only to ruin it"?
💠God responded, "I know you (ask) to discover in My actions the wisdom and hidden meaning of (phenomenal) duration...
💠O Moses, sow some seed in the earth, that thou thyself may render justice (to this question)".
💠When Moses had sown and the seed-corn was complete (in growth) and it's ears had gained beauty and symmetry, He (Moses) took the sickle and was cutting that (crop); then a voice from the Unseen reached his ear, saying: 'why do you sow and tend some seed-corn and now are cutting it when it has attained perfection'?
💠Moses replied, "O Lord, I destroy and lay it low because the straw is here and also grain. The grain is not suitable to be stored in the straw-barn; the straw likewise is bad for putting in the corn-barn".
💠...it is necessary to make manifest (the difference between) this good and evil, just as it is necessary to make manifest (distinguish) the wheat from the straw".
📚"Divine Justice" p. 190-196
@AbodeofWisdom
Jesus is quoted to have said: " s/he who is not born for the second time will not enter the kingdom of heavens".
By second birth Jesus refers to the beginning of voluntary self-building.
Explanation: the first birth of man is the human natural birth from a mother and a father.
By this birth man embarks upon the path of evolutionary determinism and continues his natural movement via a mass of natural laws.
By this birth and movement man neither enters the realm of values nor he ever acquires the ability to acquaint himself with the transparent layers and noble aspects and principles of humanness and nature.
The entrance of human individuals into the mentioned realm and acquisition of this acquaintance begins when man starts to build himself. This is what we call voluntary birth and by this, Jesus takes form. This is the very inception of the season of entering the kingdom of heavens and beholding divine beauty and majesty.
Since then, the truth of justice reveals its sacred face to man and avoiding carnal pleasures for the sake of pursuing an intelligible life makes its real taste perceptible ... Yes, by entering this stage man becomes qualified to behold the kingdom of the heavens and discover majesties beneath its appearances.
✍🏼Ayatollah Mohammad Taqi J’afari.
📗A Commentary of Nahjulbalagheh, vol. 8.
@AbodeofWisdom
While discussing the necessity of blending intellect and knowledge Murtada Mutahari, in his book Training and education in Islam(pg 255), writes :
"In a famous and excellent quotation, (Francis) Bacon is reported to have said that learned men are of three types. Some are like ants. They always bring grains from outside and store them.
Their minds are like storage rooms. In reality, they are like tape recorders. They record whatever they hear. Others are like silkworms. They always weave their own thread from within themselves. They are not also really learned men
because they do not acquire anything from outside. They want to produce something out of their imagination or illusion. Their impending end is suffocation inside their very own cocoons. The third group consists of the true learned men. They are like honeybees. They extract the juice of flowers and they produce honey out of it."
Antigen // al antibodies
1. Blood group is determined by the # Antigen present on the surface of RBCŚ .
2.Human blood is classified into 4 main groups (A,B,AB,O) Each can be either #Rhesus (+) or (_) giving 8 groups in all .
3.The ABO system is based on the A and B #antigens.
4. THE #antibodies circulating in the plasma .
5. Rh (+) meaning that Rh #antigens are present the ph (_) meaning that Rh antigens are not present .
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