Alice in the land of mathematics: 150 years later ; https://www.bbvaopenmind.com/en/alice-in-the-land-of-mathematics-150-years-later/
وصف القناة
لِحُبِّ فاطِمَةُ وَأبُوها وَبَعلُها وَبَنُوها (صلوات الله و سلام الله عليهم)
الحجة
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alhojjahPage 88 from the original manuscript copy: “Alice’s Adventures Under Ground” (1864). Credit: Lewis Carrol
الحجة
alhojjahhttps://www.bbvaopenmind.com/en/the-fourth-revolution-philosophy-to-survive-in-the-digital-age/
In a world of “e-everything“ (e-commerce, cloud computing, smartphones, apps, wearables, online courses, social media…), we need philosophy more than ever. A philosophy that supports an intellectual framework is essential to any revolution, including that which we are now experiencing. The philosophy of information is the philosophy of our time.
Technophobes and technophiles. Everyone wants answers and everyone wants to know what will come next. Is there a unified perspective; a global macro-trend that we can use to evaluate the emergence of ICT? Communication technology is changing our physical and intellectual environments, opening new possibilities for how we interpret the world.
The barriers between our online (connected to the internet) and offline (outside the digital sphere) worlds are fading; we now move within the maelstrom of the “infosphere”, living an “onlife” (everyday lives lived simultaneously between both worlds). According to Floridi, this metaphysical change represents the fourth step after Copernicus, Darwin and Freud: the fourth revolution.
As we shop, watch our health and deal with social relations, we are interacting with the worlds of law, finance and politics. Even war. In each of these facets of life ICT now represents an inescapable environmental force.
The emerging tech scenario, with its immediate digital
Find out what philosophical changes are afoot in the book by Luciano Floridi, The Fourth Revolution: How the Infosphere is Reshaping Human Reality.
In a world of “e-everything“ (e-commerce, cloud computing, smartphones, apps, wearables, online courses, social media…), we need philosophy more than ever. A philosophy that supports an intellectual framework is essential to any revolution, including that which we are now experiencing. The philosophy of information is the philosophy of our time.
Technophobes and technophiles. Everyone wants answers and everyone wants to know what will come next. Is there a unified perspective; a global macro-trend that we can use to evaluate the emergence of ICT? Communication technology is changing our physical and intellectual environments, opening new possibilities for how we interpret the world.
The barriers between our online (connected to the internet) and offline (outside the digital sphere) worlds are fading; we now move within the maelstrom of the “infosphere”, living an “onlife” (everyday lives lived simultaneously between both worlds). According to Floridi, this metaphysical change represents the fourth step after Copernicus, Darwin and Freud: the fourth revolution.
As we shop, watch our health and deal with social relations, we are interacting with the worlds of law, finance and politics. Even war. In each of these facets of life ICT now represents an inescapable environmental force.
The emerging tech scenario, with its immediate digital
Find out what philosophical changes are afoot in the book by Luciano Floridi, The Fourth Revolution: How the Infosphere is Reshaping Human Reality.
الحجة
alhojjahدر عصر اطلاعات، ما نیاز به فلسفه ی اطلاعات داریم. چرا این نیاز وجود دارد؟ این نیاز موضوعی را برایمان هویدا می سازد: با این همه اطلاعات من چه کنم؟ آیا با این اطلاعات پول بِستانم و یا قدرت کسب کنم؟ هیچکدام! این اطلاعات فقط بدرد انسان سازی می خورد! انسان برای خدا ساخته شود! حتما می پرسید چه ربطی دارد بین اطلاعات و انسان سازی؟ به نظر اینجانب، وقتی اطلاعاتی (هر گونه خبر و اطلاعی) فراگیر شود پول و قدرت از بین می رود آنوقت چه می ماند؟ چه چیز از این اطلاعات نصیب انسان میشود؟ و بعد، تازه در این مرحله انسان به این نتیجه می رسد که چه اطلاعاتی را بایستی بدست آورم و از چه کسی آنرا دریافت کنم؟ و بعد از آن با آن اطلاعات چطور برخورد کنم؟ چه استفاده ی نمایم؟ اینجاست که به فلسفه ی اطلاعات بعبارت دیگر به چرایی وجود اطلاعات نیازمند میشویم؟ پرسش مهمی است و پاسخش مهمتر! اگر تامل کنیم و در دریافت اطلاعات عامه گرا و عامه پسند و عامه لذت و عامه فهم نباشیم!
الحجة
alhojjahپس این پرسشها مهمند: اطلاعات چیست؟ چرا اطلاع داشته باشیم؟ اطلاع برای پول ؟ اطلاع برای قدرت؟ اطلاع برای خوردن و خوابیدن؟ اطلاع برای رشد معنوی؟ اطلاع برای خدا شناسی؟ اطلاع برای ... .
💠A Small Promise
Hojjatol Islam wal Muslimeen Jawad Ajayee (husband of the Beheshti family's daughter) narrates:
"In the year 1956, we were with Hajj Agha Beheshti in Mashad.. at a family event with our family. Shahid Bahonar entered my home in Mashad, and asked if Shahid Beheshti was home. I said yes. When Shahid Bahonar saw Shahid Beheshti, he said 'some friends asked if you were in Mashad, so I came to take you to our gathering'.
Hajj Agha Beheshti replied, 'is 8 pm tomorrow night good?' I said: 'what are you doing now (which makes you unavailable)? He said, 'I have promised my wife and kids to take them to the park'. When he heard this, Shahid Bahonar became angry and in result his face turned red. He then said, 'we have gathered to sit with you, and you decide to take your family to the park?' Aghaye Beheshti said, 'it is as I said'. Shahid Bahonar then said, 'let Aghaye Ajayee (me) take the family instead'. Aghaye Beheshti replied, 'I have promised that I take them to the park'.
The next day at the gathering, Shahid Bahonar and Ayatollah Mahdawi Kani told Aghaye Beheshti that 'the brothers had gathered to meet you when they were released from prison, and you took your family to the park?' Aghaye Beheshti stated: 'friends, isn't it true that we want to initiate a revolution? (Hence) in this revolution we are promising to people (a proper system of governance). If we are unable to fulfill the (small) promises that we give to our wives and kids, how will we then fulfill (large and weighty) promises of this revolution? I believe that this is a special principle of the revolution, that if we promise even our toddlers, we must not neglect its conditions and or ignore it. However, when we do promise we must think if it is doable or not'".
@AbodeofWisdom(Part One - B)
We always have to live the great spiritual history and forget about the history of the tyrants and those who filled life with miseries and belittled mankind by enslaving it. These have gone with history.
As far as our responsibilities are concerned, we are not responsible for history, and should not lock ourselves in it: "This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did." (02:134).
They created their history; we are responsible for creating ours.
However, our main problem lies in the backwardness we experience.
We see that this person locks himself in this history, while another resorts to another history, at a time when our reality challenges us and those creating the history of arrogance mock and ridicule,
while we are digging our own graves by our own hands, even though above the ground, because we refused to reach out to the gardens that nurture our spirits and lives.
To be continued……………
@AbodeofWisdomFarazdaq (an Arab poet during the reign of Umayyad clan who is known for his affinity to the family of prophet PBUH) once described to Imaam Hussain (PBUH) the duplicity of Kufans by saying
"their hearts are with you, but their swords are against you." Imam Hussain (PBUH) replied,
"True. But it is the will of God, and He does as he pleases. Every day our Lord is engaged in some work. If He were to dictate things that please us, we praise, thank Him, and ask His support in our thankfulness. And if His dictates are to stand in the way of our hopes, it would not affect anyone whose intention is righteous and who is pious at heart."
--From Hussain's Revolution by Ayatollah Muhammed Mahdi Chamseddine
(who quoted from Al-Tabari, Tareekh Al-Tabari, 4:290)
@AbodeofWisdomThough as Muslims we represent 1.5 billion of the world's population, we are still living at the sidelines of the world's decisions. We do not have the right to participate in any of these decisions. How powerful are other countries? This is because we lost the sense of direction, represented by the civilized and tolerant Islam, which is open to the issues of freedom, justice and human rights. Every year, we come up with a new backward ritual, which does not represent Islam or Al-Husein peace be with him.
We should stay with Husein peace be with him; the cause and the mission and the power, and we should empower ourselves against the multiple challenges engulfing our lives, namely those posed by the Worldly culture.
How do we evoke Ashoura?
In light of the abovementioned, the nation should take lessons on the occasion of Ashoura, namely how to render our grief a source of power, not weakness, and how to cry out of our allegiance to Al-Husein peace be with him, not frustration, and how to consider Ashoura a movement to empower ourselves, not a mere occasion for grief and tears. Al-Husein peace be with him represents the Islamic unity, and the Karbala event should be relayed and presented correctly.
Many of those who read the narration of Karbala rely on false and superficial and unfounded events.
Today, we call the narrators to relay the story of Karbala in a realistic historical manner, so that we understand its real meaning, significance, and impact on our reality. We want Ashoura to benefit from the modern technical means; starting from theatre, the art of the creative novel, and the art of acting.
We want the world to see the humanitarian and Islamic revolution, in which the values are embodied in the movement, and the cause integrates with the tragedy, and the sacrifice unites with the responsibility.
Ashoura is not for the backward people, but for the free ones who seek freedom in their struggle against the tyrants and arrogant powers.
Karbala is for those who stood up against oppression and triumphed against it and gave us the meaning of victory Imam Al-Husein peace be with him experienced when the blood triumphed over the sword.
O beloved ones,
Let us renew the cause of Ashoura, so that it would live, and reach out to mankind, because in every era, we need something to renew our minds, and make us know how to deal with our present for the best of our future. Be those who look at the future, not those who lock themselves in the past. Peace be upon you.
@AbodeofWisdom✔️Ayatollah Fadlullah:
⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!
🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.
🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.
🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.
🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:
we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.
🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".
📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]
@AbodeofWisdomPROPHET'S HISTORIC GHADIR SERMON
Part Xll
O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested upon 'Ali Ameerul-Mo'mineen and to whoever succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins.
You, therefore, should say in one voice: "We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam' Ali (V' Ameerul-Mo'mineen, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected. We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to' Ali (V' Ameerul-Mo'mineen, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hasan and al-Husain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands. Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us."
O people! What are you going to say?! Allah knows every sound and the innermost of every soul; "Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray" (Qur'an, 17:15).
O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to' Ali Ameerul-Mo'mineen, and to al-Hasan and al-Husain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful upon everyone who remains true to his word: "Whoever reneges (from his oath), he reneges only to the harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward" (Qur'an, 48:10)
O people! Repeat what I have just told you to, and greet' Ali with the title of authority of "Ameerul-Mo'mineen" and say: "We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course" (Qur'an, 2:285), and you should say: "All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us" (Qur'an, 7:43).
O people! The merits of' Ali ibn Abu Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur'an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him.
@AbodeofWisdomAfter considering these facts, can we expect that we can understand all the philosophies of Islamic laws? If this was so, what was the need for prophets? We would sit and correct those things, which we feel right according to our whims and fancies, and would lead a life roaming the deserts.
And on the other side, the question arises: are we aware of the philosophy behind each existence of each creature in the world and about the laws, which govern them? The religious laws are not different from the creation and our knowledge regarding both of them is limited.
From this discussion, we conclude as follows:
In all the ages only those philosophies of the Islamic laws can be understood, which are in the ambit of their knowledge and according to their standard. Basically, we should not expect more because of our limited knowledge and the depth of the laws. We conclude by saying that for following the Islamic laws we cannot put the condition of knowing their philosophies, otherwise it means we are claiming to have unlimited knowledge and we are considering our intelligence equal to Allah’s and this is itself against logic.
In short, the discussions about the hidden logic behind the laws and the right to discuss about them is one thing and to obey these laws is another. The latter is not conditional to former.
We discuss about religious laws to increase our knowledge about their benefits, importance and different effects. We do not discuss these things to decide whether we should practice these laws or not.
It is like asking the doctor about our treatment, about the medicines prescribed; their effects and benefits etc. so that we can acquire more information about these things. However, our taking of medicine is not conditional on his explanation, otherwise it would be necessary that the person should also be a doctor.
It is necessary to keep this point in mind, that the purpose to discuss the secrets and hidden wisdom of the laws to the utmost level is to guess and imagine with fancy ideas the philosophies of the high religious laws. For example if it is said that Azan is the medium to make loud sounds, Prayers is a kind of Swedish exercise and the purpose of fast is to lose weight, Hajj is the means of income for Arabs and prostration (sajdah) and bowing (ruku) are the means to protect the bone’s.
Not at all, this is not the purpose about the Islamic laws, because fancy ideas and imagination not only distract a person from Islamic laws but also reduce their value implying that the Islamic laws are unreliable.
Adopted from introduction of the book "Logic for Islamic Rules" written by: Ayatullah Makarim Shirazi and Ayatullah Ja'far Subhani
@AbodeofWisdom🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕
Whispers of Āyatollāh Allameh Sheikh Mohammad Taqi Ja’farī:
🌕O my God, O my Lord at those moments when we are moving toward destruction (of our eternal life), make us alert and aware of (our mistakes and) that we’re heading astray.
🌕give us a chance to not create few excuses to continue in that path of error and destruction. But instead help us to face the truth.
ايت الله علامه محمد تقي جعفري (رضوان الله عليه): خدايا پروردگارا در آن موقعيتهايي كه ما روبه تباهي ميرويم، ما را آگاه بفرما وقتي احساس كرديم كه رويه تياهي ميرويم، توفيق بده تا خودمان را توجيه نكنيم. ما را با واقعيه ناب و صاف روبرو بفرما
🔹[in that we can perceive the ugliness of sins, and understand the lure of worldly desires, and we can feel the unstableness of the world, (and allow us to realize the) very short period of our life and this entire world.
🔹Where we can put aside our carelessness of continuously doing many small sins, which we think are small and nothing, but when they increase would destroy us like a silkworm who will die into his self made cocoon.
🔹In such enlightenment (of perception and insight) we see your manifestations all around this world. Then we realize that we are blessed by your blessings, support, and sustenances, so we should not betray you
🔹That means we use your blessings and sustenance, but we act in a way in which our deeds lead us to devalue your religion and your values; and our actions lead others to flee from your values, and furthermore, lead them to dislike you and dislike your religion, your prophet and Ahlulbayt (and religious values]
╭┅────────┅╮
🍃 @AbodeofWisdom 🍃
╰┅────────┅╯
🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕We see that this person locks himself in this history, while another resorts to another history, at a time when our reality challenges us and those creating the history of arrogance mock and ridicule,
while we are digging our own graves by our own hands, even though above the ground, because we refused to reach out to the gardens that nurture our spirits and lives.
To be continued……………
@AbodeofWisdomHow do we evoke Ashoura?
In light of the abovementioned, the nation should take lessons on the occasion of Ashoura, namely how to render our grief a source of power, not weakness, and how to cry out of our allegiance to Al-Husein peace be with him, not frustration, and how to consider Ashoura a movement to empower ourselves, not a mere occasion for grief and tears. Al-Husein peace be with him represents the Islamic unity, and the Karbala event should be relayed and presented correctly.
Many of those who read the narration of Karbala rely on false and superficial and unfounded events.
Today, we call the narrators to relay the story of Karbala in a realistic historical manner, so that we understand its real meaning, significance, and impact on our reality. We want Ashoura to benefit from the modern technical means; starting from theatre, the art of the creative novel, and the art of acting.
We want the world to see the humanitarian and Islamic revolution, in which the values are embodied in the movement, and the cause integrates with the tragedy, and the sacrifice unites with the responsibility.
Ashoura is not for the backward people, but for the free ones who seek freedom in their struggle against the tyrants and arrogant powers.
Karbala is for those who stood up against oppression and triumphed against it and gave us the meaning of victory Imam Al-Husein peace be with him experienced when the blood triumphed over the sword.
O beloved ones,
Let us renew the cause of Ashoura, so that it would live, and reach out to mankind, because in every era, we need something to renew our minds, and make us know how to deal with our present for the best of our future. Be those who look at the future, not those who lock themselves in the past. Peace be upon you.
@AbodeofWisdom✔️Ayatollah Fadlullah:
⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!
🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.
🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.
🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.
🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:
we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.
🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".
📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]
@AbodeofWisdomPROPHET'S HISTORIC GHADIR SERMON
Part Xll
O people! You are more numerous than (it is practical) to shake hands with me all at the same time, and Allah, the Exalted and the Sublime, commanded me to require you to confirm what authority I have vested upon 'Ali Ameerul-Mo'mineen and to whoever succeeds him of the Imams from me and from him, since I have just informed you that my offspring are from his loins.
You, therefore, should say in one voice: "We hear, and we obey; we accept and we are bound by what you have conveyed to us from our Lord and yours with regard to our Imam' Ali (V' Ameerul-Mo'mineen, and to the Imams, your sons from his loins. We swear the oath of allegiance to you in this regard with our hearts, with our souls, with our tongues, with our hands. According to it shall we live, and according to it shall we die, and according to it shall we be resurrected. We shall not alter anything or substitute anything with another, nor shall we doubt nor deny nor suspect, nor shall we violate our covenant nor abrogate the pledge. You admonished us on behalf of Allah with regard to' Ali (V' Ameerul-Mo'mineen, and to the Imams whom you mentioned to be from your offspring from among his descendants after him: al-Hasan and al-Husain and to whoever is appointed (as such) by Allah after them. The covenant and the pledge are taken from us, from our hearts, from our souls, from our tongues, from our conscience, from our hands. Whoever does so by his handshake, it shall be so, or otherwise testified to it by his tongue, and we do not seek any substitute for it, nor shall Allah see our souls deviating there from. We shall convey the same on your behalf to anyone near and far of our offspring and families, and we implore Allah to testify to it, and surely Allah suffices as the Witness and you, too, shall testify for us."
O people! What are you going to say?! Allah knows every sound and the innermost of every soul; "Whoever chooses the right guidance, it is for his own soul that he is rightly guided, and whoever strays, it is only to its detriment that he goes astray" (Qur'an, 17:15).
O people! Swear the oath of allegiance to Allah, and swear it to me, and swear it to' Ali Ameerul-Mo'mineen, and to al-Hasan and al-Husain and to the Imams from their offspring in the life of this world and in the hereafter, a word that shall always remain so. Allah shall annihilate anyone guilty of treachery and be merciful upon everyone who remains true to his word: "Whoever reneges (from his oath), he reneges only to the harm of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward" (Qur'an, 48:10)
O people! Repeat what I have just told you to, and greet' Ali with the title of authority of "Ameerul-Mo'mineen" and say: "We hear, and we obey, O Lord! Your forgiveness (do we seek), and to You is the eventual course" (Qur'an, 2:285), and you should say: "All praise is due to Allah Who guided us to this, and we would not have found the way had it not been for Allah Who guided us" (Qur'an, 7:43).
O people! The merits of' Ali ibn Abu Talib with Allah, the Exalted and the Sublime, the merits which are revealed in the Qur'an, are more numerous than I can recount in one speech; so, whoever informs you of them and defines them for you, you should believe him.
@AbodeofWisdom💠A Small Promise
Hojjatol Islam wal Muslimeen Jawad Ajayee (husband of the Beheshti family's daughter) narrates:
"In the year 1956, we were with Hajj Agha Beheshti in Mashad.. at a family event with our family. Shahid Bahonar entered my home in Mashad, and asked if Shahid Beheshti was home. I said yes. When Shahid Bahonar saw Shahid Beheshti, he said 'some friends asked if you were in Mashad, so I came to take you to our gathering'.
Hajj Agha Beheshti replied, 'is 8 pm tomorrow night good?' I said: 'what are you doing now (which makes you unavailable)? He said, 'I have promised my wife and kids to take them to the park'. When he heard this, Shahid Bahonar became angry and in result his face turned red. He then said, 'we have gathered to sit with you, and you decide to take your family to the park?' Aghaye Beheshti said, 'it is as I said'. Shahid Bahonar then said, 'let Aghaye Ajayee (me) take the family instead'. Aghaye Beheshti replied, 'I have promised that I take them to the park'.
The next day at the gathering, Shahid Bahonar and Ayatollah Mahdawi Kani told Aghaye Beheshti that 'the brothers had gathered to meet you when they were released from prison, and you took your family to the park?' Aghaye Beheshti stated: 'friends, isn't it true that we want to initiate a revolution? (Hence) in this revolution we are promising to people (a proper system of governance). If we are unable to fulfill the (small) promises that we give to our wives and kids, how will we then fulfill (large and weighty) promises of this revolution? I believe that this is a special principle of the revolution, that if we promise even our toddlers, we must not neglect its conditions and or ignore it. However, when we do promise we must think if it is doable or not'".
@AbodeofWisdom💠“Television, radio, and all the sources of amusement and information that surround us in our daily lives are also artificial props. They can give us the impression that our minds are active, because we are required to react to stimuli from the outside. But the power of those external stimuli to keep us going is limited.
💠They are like drugs. We grow used to them, and we continuously need more and more of them. Eventually, they have little or no effect.
💠Then, if we lack resources within ourselves, we cease to grow intellectually, morally, and spiritually. And we we cease to grow, we begin to die.”
~Mortimer Adler
📚”How to Read a Book” p. 346
@AbodeofWisdom✔️Ayatollah Fadlullah:
⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!
🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.
🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.
🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.
🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:
we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.
🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".
📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]
@AbodeofWisdom🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕
Whispers of Āyatollāh Allameh Sheikh Mohammad Taqi Ja’farī:
🌕O my God, O my Lord at those moments when we are moving toward destruction (of our eternal life), make us alert and aware of (our mistakes and) that we’re heading astray.
🌕give us a chance to not create few excuses to continue in that path of error and destruction. But instead help us to face the truth.
ايت الله علامه محمد تقي جعفري (رضوان الله عليه): خدايا پروردگارا در آن موقعيتهايي كه ما روبه تباهي ميرويم، ما را آگاه بفرما وقتي احساس كرديم كه رويه تياهي ميرويم، توفيق بده تا خودمان را توجيه نكنيم. ما را با واقعيه ناب و صاف روبرو بفرما
🔹[in that we can perceive the ugliness of sins, and understand the lure of worldly desires, and we can feel the unstableness of the world, (and allow us to realize the) very short period of our life and this entire world.
🔹Where we can put aside our carelessness of continuously doing many small sins, which we think are small and nothing, but when they increase would destroy us like a silkworm who will die into his self made cocoon.
🔹In such enlightenment (of perception and insight) we see your manifestations all around this world. Then we realize that we are blessed by your blessings, support, and sustenances, so we should not betray you
🔹That means we use your blessings and sustenance, but we act in a way in which our deeds lead us to devalue your religion and your values; and our actions lead others to flee from your values, and furthermore, lead them to dislike you and dislike your religion, your prophet and Ahlulbayt (and religious values]
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🍃 @AbodeofWisdom 🍃
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🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕🔹🌕(Part One - B)
We always have to live the great spiritual history and forget about the history of the tyrants and those who filled life with miseries and belittled mankind by enslaving it. These have gone with history.
As far as our responsibilities are concerned, we are not responsible for history, and should not lock ourselves in it: "This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did." (02:134).
They created their history; we are responsible for creating ours.
However, our main problem lies in the backwardness we experience.
We see that this person locks himself in this history, while another resorts to another history, at a time when our reality challenges us and those creating the history of arrogance mock and ridicule,
while we are digging our own graves by our own hands, even though above the ground, because we refused to reach out to the gardens that nurture our spirits and lives.
To be continued……………
@AbodeofWisdom💠“Television, radio, and all the sources of amusement and information that surround us in our daily lives are also artificial props. They can give us the impression that our minds are active, because we are required to react to stimuli from the outside. But the power of those external stimuli to keep us going is limited.
💠They are like drugs. We grow used to them, and we continuously need more and more of them. Eventually, they have little or no effect.
💠Then, if we lack resources within ourselves, we cease to grow intellectually, morally, and spiritually. And we we cease to grow, we begin to die.”
~Mortimer Adler
📚”How to Read a Book” p. 346
@AbodeofWisdomFollow us in a series of good lessons that we need in our lives, the way the people of the House life and the Zaydi
🌀#Foaminess
🔻To join in our channel in after
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They areFollow us in a series of good lessons that we need in our lives, the way the people of the House life and the Zaydi
🌀#Foaminess
🔻To join in our channel in after
https://t.me/bvvbgfhnbcdghnbvvvbbvvv
They are
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
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