Abode of Wisdom

Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012


4-- It has been noticed that some believers departed their home countries to foreign countries, without having a clear goal or being confident of their status in those societies. Thus, they became a burden of weaklings (on the believers), to say the least. Neither did they gain from what they traveled toward, nor did they satisfy an aspect of the need in that society. Rather, they returned with broken souls, no longer finding some of the beliefs and righteous considerations which had once rested in their souls.
In light of this, believers in such societies should strive to attain excellent academic scores and understand the responsibility on their shoulders. For, indeed, power lies in action, or in knowledge which an individual there knows well – as power for the principles and values which he/she serves. If the people of a single faith and school of thought, over there, connect to the connection of religious education then that will be a (source of) power for them and a guarantee (to protect) their interests. We also anticipate that the increase in the number of believers in those countries will give hope to reduce the extremeness in misunderstanding Islam, faith, and the attributes of believers. (This is the extremeness) as marketed by those with a prejudice and others beneficiaries who paint an evil image of Islamic countries.

5-- The formation of Shia thought, ever since its beginnings in the first generation after the advent of Islam, was not limited to a region or group. Rather, it is the conscience of Islam and its call – a call which was answered by people of every kind. The worked diligently with seeking knowledge and teaching until they casted the summary of their knowledge in their verdicts. That is why you see the Shia refer back to the Grand Jurists, based on the principle which is confirmed by all intellectuals – the ignorant one refers to the knowledgeable one. For they are unable to reach the basis for the verdict, which represents God’s judgment in the matter in question, and they do not find it okay – rationally speaking – to refer to anyone but the most learned one, in order to fulfill the legal responsibility laid down by the system of law which they believe in. Hence, if the most learned scholar is proven to them, or if his most learned nature is at the level to allow them to emulate him, they do not hesitate to refer to him, no matter what his nationality or ethnicity may be. There is nothing strange about that, for the intellectuals of the entire world agree that if they are assured regarding the qualifications or knowledge of a given person in an area which they need him, they turn to him with their need, follow him, and obey his commands to attain their objective. Emulating a Grand Jurist is not different from this (intellectual) practice. It should not be seen as strange, then, if an American citizen, for instance, emulates a Grand Jurist in Najaf or Qum because the Grand Jurist is directing him/her within (the framework of) what his/her faith dictates, and that does not at all contradict the conditions for his/her citizenship, with all that it entails in terms of (observing) agreements and (avoiding) violations.
Yes, when it comes to matters dealing with governance in that country and the established laws which organize the rights of citizens regardless of their religion, and in order to have harmonious coexistence, the Grand Jurists find it necessary to abide by these (laws) and comply with their content.

@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."

Letter of Imam Ali to Malik-e Ashtar
(Part Seven)

The ruler cannot acquit himself of the obligations laid on him by Allah in this matter except by striving and seeking help from Allah, by training himself to adhere to righteousness and by enduring on that account all that is light or hard.

1. The Army

🍁Put in command of your forces the man who in your view is the best well-wisher of Allah, His Prophet and your Imam. The most chaste of them in heart and the highest of them in endurance is one who is slow in getting angry, who accepts excuses, who is kind to the weak and is strict with the strong; violence should not raise his temper and weakness should not keep him sitting.

🍁Also associate with considerate people from high families, virtuous houses and decent traditions, then people of courage, valor, generosity and benevolence because they are repositories of honor and springs of virtues. Strive for their matters as the parents strive for their child.

🍁Do not regard anything that you do to strengthen them as big nor anything that you have agreed to do for them as little, even though it may be small because this would make them your well-wishers and create a good impression about you.

🍁Do not neglect to attend to their small matters. Confine yourself to their important matters because your small favors will also be of benefit to them while the important ones are such that they cannot ignore.

🍁That commander of the army should have such a status before you that he renders help to them equitably and spends from his money on them and on those of their families who remain behind so that all their worries converge on the one worry to fight the enemy.

@AbodeofWisdom

We notice in several Ayahs a call for man to look into the effects of the past people and study how they rebelled, how they failed and the chastisement Allah punished them with due to the rebellion they demonstrated against Allah and His messengers. Allah says: “Therefore travel in the land, then see what was the end of the rejecters” (16:36), and: “So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. Have they not travelled in the land so that they should have hearts with which to understand…” (22:46) and: “Have they not travelled in the earth and seen how the end of those before them was? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for Allah that He should deal with them unjustly, but they dealt unjustly with their own souls” (30:09) and several other Ayahs.

Therefore, in his sermon, Imam Ali (a.s.) was urging us to comprehend history by studying its experiences, for he said: “You should also fear what calamities befell peoples before you”, and calamities here are the punishments they received as a result of their deviation from the straight path, “on account of their evil deeds and detestable actions”, which they carried out and led to bad results, “so remember”, as we recall the past and try to grasp its effects and situations, “during good or bad circumstances what happened to them”, meaning to study all the positions of goodness they had and their results and all the positions of evil they had and their results, so as not to pass as mere memories and rather have stands whereby we deduce the right thoughts that establish goodness in one’s life. In the end, he called on us to “be cautious that we do not become like them”; i.e. not to follow them and adopt their methodology and consequently be entrapped with what they were entrapped with and suffer from what they suffered from. He continued to say: “After you have thought over both the conditions of these people, attach yourself to everything with which their position became honorable”, explaining the elements of goodness and success and how they upheld honor that is based on strength, for there is no such thing as honor without strength, be it a spiritual strength, a physical strength or the strength of one’s stand that prevents others from offending or ending him.

“On account of which enemies remained away from them”, so try to understand what kept the enemies far from them when they saw them arming themselves with strength, as well as with dignity and honor, “through which safety spread over them”, meaning that safety was reached after trials and after offenses having acquired the elements of honor, “by reason of which riches bowed before them”, for when they communicate and complement and strengthen each other, it would be natural that all the riches will be provided for them, for they increase through the development and investment process and as one attains gains and profits here and there, “and as a result of which privilege connected itself with their rope”, where Allah privileged them and showered them with His mercy, thus attaching this privilege to them.

“These things were abstention from division, sticking to unity”, and all that happened because they rejected division which could have disrupted their society and ended their unity. Division leads to each party standing against the other with all the aggressiveness and negativity entailed. And once this happens, the enemies will make use of that to destroy the society. So, the people here avoided division and stuck to unity, whilst opening their hearts to one another.

@AbodeofWidom

💠💠💠﷽💠💠💠

The Qur'an in Islam

Part l

By: Grand Ayatollah Sayyed Mohammad Husain Tabatabai (Blessings of God with him)

The religion of Islam is superior to any other in that it guarantees happiness in man's life. For Muslims, Islam is a belief system with moral and practical laws that have their source in the Qur'an. God, may He be exalted, says,

💢 إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا💢

"Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them"
Isra:09 (Translation Qoli Qarai)

💢 وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَ رَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ💢

We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the submissive.
The Bee:89 (Translation Qoli Qarai)

These references exemplify the numerous Qur'anic verses (ayat) which mention the principles of religious belief, moral virtues and a general legal system governing all aspects of human behavior. A consideration of the following topics will enable one to understand that the Qur'an provides a comprehensive program of activity for man's life.

Man has no other aim in life but the pursuit of happiness and pleasure, which manifests itself in much the same way as love of ease or wealth. Although some individuals seem to reject this happiness, for example, by ending their lives in suicide, or by turning away from a life of leisure, they too, in their own way, confirm this principle of happiness; for, in seeking an end to their life or of material pleasure.

They are still asserting their own personal choice of what happiness means to them. Human actions, therefore, are directed largely by the prospects of happiness and prosperity offered by a certain idea, whether that idea is true or false.

Man's activity in life is guided by a specific plan or program. This fact is self-evident, even though it is sometimes concealed by its very apparentness. Man acts according to his will and desires; he also weighs the necessity of a task before undertaking it.

In this he is promoted by an inherent scientific law, which is to say that he performs a task for "himself" in fulfilling needs which he perceives are necessary. There is, therefore, a direct link between the objective of a task and its ____execution.

Any action undertaken by man, whether it be eating, sleeping or walking, occupies its own specific place and demands its own particular efforts. Yet an action is implemented according to an inherent law, the general concept of which is stored in man's perception and is recalled by motions associated with that action.

This notion holds true whether or not one is obliged to undertake the action or whether or not the circumstances are favorable. Every man, in respect of his own actions, is as the state in relation to its individual citizens, whose activity is controlled by specific laws, customs and behavior.

Just as the active forces in a state are obliged to adapt their actions according to certain laws, so is the social activity of a community composed of the actions of each individual. If this were not the case, the different components of society would fall apart and be destroyed in anarchy in the shortest time imaginable.

If a society is religious, its government will reflect that religion; if it is secular, it will be regulated by a corresponding code of law. If a society is uncivilized and barbaric, a code of behavior imposed by a tyrant will appear; otherwise, the conflict of various belief-systems within such a society will produce lawlessness.

💠 💠@AbodeofWisdom 💠 💠

The Qur’an in Islam

Part ll

By: Grand Ayatollah Sayyed Mohammad Husain Tabatabai (Blessings of God with Him)

Thus man, as an individual element of society, has no option but to possess and pursue a goal. He is guided in the pursuit of his goal by the path which corresponds to it and by the rules which must necessarily accompany his program of activity. The Qur'an affirms this idea when it says that

‎💢 وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ 💢

"Everyone has a cynosure to which he turns; so take the lead in all good works"
The Cow:148 (Translation Quli Qarai)

In the usage of the Qur'an, the word din is basically applied to a way, a pattern of living, and neither the believer nor the non-believer is without a path, be it prophetic or man-made. God the Almighty, describes the enemies of the divine din (religion) as those

💢 الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ كَافِرُونَ💢

"Those who bar [others] from the way of Allah, and seek to make it crooked, and disbelieve in the Hereafter"
The Heights:45 (Translation Qoli Qarai)
This verse shows that the term Sabil Allah (the path of God) used in the verse refers to the din of fitrah (the inherent pattern of life) intended by God for man. It also indicates that even those who do not believe in God implement His din, albeit in a deviated form; this deviation, which becomes their din, is also encompassed in God's program. The best and firmest path in life for man is the one which is dictated by his innate being and not by the sentiments of any individual or society.

A close examination of any part of creation reveals that, from its very inception, it is guided by an innate purpose towards fulfilling its nature along the most appropriate and shortest path; every aspect of each part of creation is equipped to do so, acting as a blueprint for defining the nature of its existence. Indeed all of creation, be it animate or inanimate, is made up in this manner.
As an example, we may say that a green-tipped shoot, emerging from a single grain in the earth, is "aware" of its future existence as a plant which will yield an ear of wheat. By means of its inherent characteristics, the shoot acquires various mineral elements for its growth from the soil and changes, day by day, in form and strength until it becomes a fully-matured grain-bearing plant - and so comes to the end of its natural cycle.
Similarly, if we investigate the life-cycle of the walnut tree, we observe that it too is "aware", from the very beginning, of its own specific purpose in life, namely, to grow into a big walnut tree. It reaches this goal by developing according to its own distinct inherent characteristics; it does not, for example, follow the path of the wheat-plant in fulfilling its goal just as the wheat-plant does not follow the life pattern of the walnut tree.
Since every created object which makes up the visible world is subject to this same general law, there is no reason to doubt that man, as a species of creation, is not. Indeed his physical capabilities are the best proof of this rule; like the rest of creation, they allow him to realize his purpose, and ultimate happiness, in life.

@AbodeofWisdom

•✦❀✦❀﷽❀ ✦❀✦•

Imam al-Husayn's sermon after arriving in karbala

"Now then, the situation has happened to us in the way you consider, and (the affairs of) the world have changed, reached an unfavorable state, ignored it's good deeds of which nothing has been left except a residual drop like a drop that remains in the bottom of a container, and a vile life like a stormy farmland.

Do you not notice that the right is not practised and the wrong is not renounced? Hence a believer must wish to meet Allah, for I do not consider death except with happiness and living together with the oppressors except with misery.

People are slaves of the world, and religion is but a lickerish on their tongues preserved so long as their lives go well with it; however, when they are subject to an examination, the believers decrease in number."

Tuhaf al-Uqul p. 174

From Medina to Karbala In the words of Imam al-Husayn
By Muhammad Sadiq Najmi p.168

@AbodeofWisdom
•✦❀✦❀✦❀✦❀✦❀✦❀✦❀✦•

Nahju-l Balāghah. Letter No 27

Given to Muhammad Ibn Abu Bakr (May Allah Be Pleased with Him), When Imam Ali Ibn Abi Talib (peace be with them) Appointed Him as Governor of Egypt:

Deal humbly with the public. Remain lenient. Meet them large-heartedly, accord them equal treatment so that the mighty should not expect injustice from you in their favor and the lowly should not be despondent of your justice.

Allah, the Sublime, will certainly question you, O community of His creatures, about your actions, small or big, open or concealed. If He punishes you, it is because you have been oppressive, and if He forgives you, then it is because He is the most Generous.

Be informed, O servants of Allah, that the God-fearing share the joys of this transient world as well as those of the next, for they share with the people of this world in their worldly matters while their people did not share with them in the matters of the next.

They lived in this world in the best manner of living. They ate the choicest food and enjoyed herein all that the people with ease of life enjoyed. They secured from it what the haughty and the vain secured. Then they departed from it after taking provision enough to take them to the end of their journey, having contracted a profitable transaction.

They tasted the pleasure of renouncing the life in this world, firmly believing that on the Coming Day, they will be neighbors of Allah, where their call will not be repulsed, nor will their share of pleasure be small.

O servants of Allah! Fear death and its measures, and prepare all that is needed for it. It will come as a big event and a great affair, either as something good in which there will never be any evil, or an evil one in which there will never be any good. Who is nearer to Paradise than one who works towards it, and who is nearer to Hell than one who works for it?

You are being chased by death. If you stop, it will catch you, and if you run away from it, it will grab you. It is more attached to you than your own shadow. Death is tied to your forelocks while the world is being wrapped up from behind you. Therefore, fear the Fire whose hollow is deep, whose flames are severe and whose punishment is novel.

It is a place wherein there is no mercy. No call is heard in it. No pain is healed in it. If it is possible for you to have severe fear of Allah and to rest hope in Him, then do both these things because every individual can have hope in His Lord to the extent of his fear of His Lord. Certainly, the most hopeful person with Allah is whoever fears Him the most.

O Muhammad son of Abu Bakr! Be informed that I have given you charge of Egypt which is my biggest force. You are duty-bound to oppose your passions and to serve as a shield against your religion even though you may get only an hour in the world.

Do not enrage Allah for pleasing others because (Allah) is such that He may take the place of others, yet others cannot take the place of Allah. Say prayers at their appointed times. Do not say your prayers earlier for the sake of (available) leisure, nor should you delay them on account of any preoccupation. Remember that every deed of yours is dependent on your prayers.

@AbodeofWisdom

In the
PRESENCE
of the
ALLAMAH TABATABAI



Question 708. Is covering intended in and of itself, or is it intended as a means of preventing the excite ment of lusts, the ogling of wicked men, and the look of unrelated men at the beauties and charms of women?

Answer: Covering is intended in and of itself. It is obligatory for Muslim women to be covered when they leave their homes. It's not merely intended as a means of preventing the stimulation of lusts, ogling, and the looks of unrelated men.

Question 709. Is the Islamic law of hijab maintained by wearing close-fitting dresses that completely cover the body and are not sheer?

Answer: Dresses which delineate the body better and add to one's beauty are not considered as Islamic covering and do not fulfill the Islamic law of hijab. According to Islamic law, if the shape of a woman's body is visible in a dress, it's not considered an acceptable covering.

Question 710. If women use such close-fitting clothes to cover their physical parts where they wear their adornments (zinah, lit. place of beauty), does it fulfill the verse: They Muslim women should not display their charms (24:31)?

Answer: "A fair face needs no paint." It's not about adornment. The woman's body is itself an adornment (lit. place of beauty). What the verse means is that Muslim women should not exhibit their beauty. Accordingly, wearing such close-fitting clothes-which make a display of charms and

stimulates lustful desires even further-is not regarded as Islamic covering and hijab.

Question 711. Is there something unique with chador (the veil) in fulfilling the law of hijab (Islamic dress code of modesty)?

Answer: What is meant by hijab is that women should not display the beauties and charms of their creation. There's nothing special with wearing the chador; what matters is covering.

Question 712. When you say, “There's nothing special with wearing the chador," could we say that covering is not meant per se, but it is meant as a means to prevent the excitement of lusts in men? We can support this by the fact that hijab is not obligatory for old women, exactly because they don't arouse such desires.

Answer: It's true that hijab is not obligatory for them. However, the stimulation of lusts is not the reason ('illah) for the legislation of this rule. Rather, it is one of the results or wisdoms (sing. hikmah) of this law.

@AbodeofWisdom

We notice in several Ayahs a call for man to look into the effects of the past people and study how they rebelled, how they failed and the chastisement Allah punished them with due to the rebellion they demonstrated against Allah and His messengers. Allah says: “Therefore travel in the land, then see what was the end of the rejecters” (16:36), and: “So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. Have they not travelled in the land so that they should have hearts with which to understand…” (22:46) and: “Have they not travelled in the earth and seen how the end of those before them was? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for Allah that He should deal with them unjustly, but they dealt unjustly with their own souls” (30:09) and several other Ayahs.

Therefore, in his sermon, Imam Ali (a.s.) was urging us to comprehend history by studying its experiences, for he said: “You should also fear what calamities befell peoples before you”, and calamities here are the punishments they received as a result of their deviation from the straight path, “on account of their evil deeds and detestable actions”, which they carried out and led to bad results, “so remember”, as we recall the past and try to grasp its effects and situations, “during good or bad circumstances what happened to them”, meaning to study all the positions of goodness they had and their results and all the positions of evil they had and their results, so as not to pass as mere memories and rather have stands whereby we deduce the right thoughts that establish goodness in one’s life. In the end, he called on us to “be cautious that we do not become like them”; i.e. not to follow them and adopt their methodology and consequently be entrapped with what they were entrapped with and suffer from what they suffered from. He continued to say: “After you have thought over both the conditions of these people, attach yourself to everything with which their position became honorable”, explaining the elements of goodness and success and how they upheld honor that is based on strength, for there is no such thing as honor without strength, be it a spiritual strength, a physical strength or the strength of one’s stand that prevents others from offending or ending him.

“On account of which enemies remained away from them”, so try to understand what kept the enemies far from them when they saw them arming themselves with strength, as well as with dignity and honor, “through which safety spread over them”, meaning that safety was reached after trials and after offenses having acquired the elements of honor, “by reason of which riches bowed before them”, for when they communicate and complement and strengthen each other, it would be natural that all the riches will be provided for them, for they increase through the development and investment process and as one attains gains and profits here and there, “and as a result of which privilege connected itself with their rope”, where Allah privileged them and showered them with His mercy, thus attaching this privilege to them.

“These things were abstention from division, sticking to unity”, and all that happened because they rejected division which could have disrupted their society and ended their unity. Division leads to each party standing against the other with all the aggressiveness and negativity entailed. And once this happens, the enemies will make use of that to destroy the society. So, the people here avoided division and stuck to unity, whilst opening their hearts to one another.

@AbodeofWidom

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."

🔰The reality of the "Shi'a"🔰

✔The hadith is number 34 of the book "Sifat ush-Shi'a" which directly and without any formalities explains the essence of a "Shi'a". The book is compiled by Shaykh Sadooq (may Gods mercy be with him), who was amongst the greatest foundational scholars in the preservation of the pristine path of Islam after the occultation of Imam Mahdi, may God hasten his reappearance.

📍From the Hadith we learn that 'detestation' does not manifest from the heart of a believer into the corporeal world where it would harm others. Anger is restrained and hatred is shackled. Thus a "Mu'min" is he who's shadow is a shield for others.

📍The "Shi'a" do not easily ask others for favors unless it is their own intimate brethren and companions. Thus highlighting that the "Shi'a" are those who are a band of firm brothers.

📍The "Shi'a" do not bark or speak loudly and or disrespectfully like animals towards others, weather they be arguing or wailing. Weather they be friends, or foes. Hence, they are calm and firm on the path of righteousness and nobility.

📍They do not run after pennies of wealth, nor do they have the desire to as well. Thus, they do not sell their moral values for the cheap offers of "Dunya".

📍The lives of the "Shi'a" are simple, their homes do not exceed extravagance, and they will move or relocate without any resistance if it means to maintain their position on the path of "truth". Hence, they are constantly adhered to the values of truth.

📍Whether rich or poor, they always have a fixed share of their wealth for giving to others. They care and share of the bounties that God has blessed them. Thus, they are generous.

📍The "Shi'a" are intimate and interconnected with each other, and when they pass away, will visit each other and enjoy the others presence in the graves. Thus, it illustrates the elevated rank and station of a "Shi'a" even after life in this world.

📍When asked, where are these people?

📍Imam Sadiq, peace be with him, replies: "You will find them living in the outskirts and among the marts. They are the intendeds in Allah’s saying: 'They are humble towards the believers and dignified to the unbelievers' (5:54)".

🌺May God guide all of us to the path of true values and station us on the ark of salvation in this world and the next.

@AbodeOfWisdom

💠Analysis of Gender
📝Ayatollah Mohammad Taqi Ja’fari:

❇️“Despite all the pain and oppression women have undergone throughout history, no mentally sound woman feels sorry about her gender. Women have not begged nature to change their creation, no matter how painful their social pressures have been; there is greatness hidden in women that no man can ever par. Women devote their whole life and soul to men in order to obey the rules of creation and play their part in the rhythm of the universe.

❇️Women should have faith in what they are; they ought to never ignore their distinctive aspects or waste time comparing themselves with men. Men and women should take into consideration the significance of the family, for that is what determines the fate of a society.

❇️Men and women depend upon each other. Men rely on women, and vice versa. They do not differ in humanity. Men are as human as women are. If men do not recognize women, they do not deserve to be called humans; likewise, we cannot regard women human unless they recognize men.”

📚”The Mystery of Life” by Ayatollah Mohammad Taqi Ja’fari, p. 247

@AbodeofWisdom

💠Analysis of Gender
📝Ayatollah Mohammad Taqi Ja’fari:

❇️“Despite all the pain and oppression women have undergone throughout history, no mentally sound woman feels sorry about her gender. Women have not begged nature to change their creation, no matter how painful their social pressures have been; there is greatness hidden in women that no man can ever par. Women devote their whole life and soul to men in order to obey the rules of creation and play their part in the rhythm of the universe.

❇️Women should have faith in what they are; they ought to never ignore their distinctive aspects or waste time comparing themselves with men. Men and women should take into consideration the significance of the family, for that is what determines the fate of a society.

❇️Men and women depend upon each other. Men rely on women, and vice versa. They do not differ in humanity. Men are as human as women are. If men do not recognize women, they do not deserve to be called humans; likewise, we cannot regard women human unless they recognize men.”

📚”The Mystery of Life” by Ayatollah Mohammad Taqi Ja’fari, p. 247

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Imam al-Husayn's sermon after arriving in karbala

"Now then, the situation has happened to us in the way you consider, and (the affairs of) the world have changed, reached an unfavorable state, ignored it's good deeds of which nothing has been left except a residual drop like a drop that remains in the bottom of a container, and a vile life like a stormy farmland.

Do you not notice that the right is not practised and the wrong is not renounced? Hence a believer must wish to meet Allah, for I do not consider death except with happiness and living together with the oppressors except with misery.

People are slaves of the world, and religion is but a lickerish on their tongues preserved so long as their lives go well with it; however, when they are subject to an examination, the believers decrease in number."

Tuhaf al-Uqul p. 174

From Medina to Karbala In the words of Imam al-Husayn
By Muhammad Sadiq Najmi p.168

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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."