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

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The narrations encouraging believers to hold fast to the faith and not be fooled by the worldly (life) are many. However, after this introduction, we will now focus on the following points:

1-- It has become clear from what we hinted at that the Shia individual, the believer, is a caller (to the way of God) and is someone who has been entrusted in every place which he/she may reside. If this individual is vigilant in staying away from sin, and diligent in the faith which he/she practices, then (know that) lofty character and vigilance for God are not gained together except in one who has been intensely sincere to God. At that point, souls will be inclined toward him/her naturally and his/her words will be accepted. That is because his/her actions are proof of his/her words. Lost and confused souls are comforted with tranquil souls and they turn to them, even if they do not act as they act. This model of a person in humanity is prized by every society because the individual integrates within (the society) which feels safe (regarding him/her), not fearing his/her actions. Some western civilized societies, today, are vibrant with certain virtuous qualities which have become an aspect of the social norms. Such qualities are considered in selecting potential citizens. If that be the case, then the entrenchment of such qualities in the souls of believers can play a role in preferring them for citizenship. That would allow the believers to become a reason for the (various) nations (of the world) to enjoy this faith. It would lead them to things beyond what they aimed for by it. They would become aware of the true blessing of Islam, of faithful devotion to the Exalted God, the One, the All-paramount. It would become (a source of) glory for them. Granted, a believer would only do so for the motive of (seeking) awareness and worshipping God – the Exalted – because (the believer) knows that God loves these qualities; not out of duplicity, doing so for other (than God) or for other motives.

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✔️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]

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💠"Eid Al Fitr is not the end of the month of Ramadhan. Eid is the the rebirth of the human being from the dust of his (habitual) lifestyle, similar to the birth of the human from his mothers womb.

💠 Ramadhan is an oven in which the essential existence is baked to perfection and a new human is brought about. Eid Fitr is not an event or incident of joy for the passing of Ramadhan, rather it marks the rebirth of a new day and a new life for humans.

💠 It is expected that Ramadhan, with all it's dawns and breaking of fasts  (iftaar) and the significant nights of Qadr and supplications, is destined to make a human out of us.

💠 If we truly feel that we have renewed ourselves spiritually, then be sure that this Eid is not just a means of (only) recognition and understanding, but rather it is based upon the condition that we solely be with God sincerely while in service to (learning and loving) the progeny of Prophet Muhammad (peace be with him and his progeny).

💠 Oh God we are grateful that we were your guests for a month. And you gave us leeway to such privelage from the dawns of love in which we had chances to speak to you and share our heart with you, and now you have blessed us with the first of Shawwal, an Eid of love (to us miserly beings) to which you have blessed us with".
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🌻""Toward the end of Du'a Abi Hamzah al-Thumali, which is recited at dawn in the month of Ramadhan, Imam Sajjad supplicates:

🌲اللهم إنّي اسالك ايماناً تباشر به قلبي، و يقيناً صادقاً حتّى اعلم أنّه لن يُصيبني إلاّ ما كتبت لي، و رضّني من العيش بما قسمت لي يا ارحم الرّاحمين

🌲O God, I ask Thee for a faith which Thou would bind to my heart, and a certitude whereby I realise that nothing reaches me except what Thou has written for me. And make me satisfied with the livelihood that Thou has ordained for me, O most Merciful of all the merciful.

📍The meaning of 'a faith which Thou would bind to my heart' is that You (O God) come into my heart and take charge of my affairs. I want You to directly control all of my actions, attributes, beliefs, desires, wishes and intentions, such that no choice or free will from myself or anyone comes in the way. Hence, Your will would replace mine, meaning that my will would be identical to Yours. This an exalted stage of monotheism and a superb degree of gnosis"".

📚"Liberated Soul: in Memory of Sayyid Hashim Haddad" p. 88

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🌻""Toward the end of Du'a Abi Hamzah al-Thumali, which is recited at dawn in the month of Ramadhan, Imam Sajjad supplicates:

🌲اللهم إنّي اسالك ايماناً تباشر به قلبي، و يقيناً صادقاً حتّى اعلم أنّه لن يُصيبني إلاّ ما كتبت لي، و رضّني من العيش بما قسمت لي يا ارحم الرّاحمين

🌲O God, I ask Thee for a faith which Thou would bind to my heart, and a certitude whereby I realise that nothing reaches me except what Thou has written for me. And make me satisfied with the livelihood that Thou has ordained for me, O most Merciful of all the merciful.

📍The meaning of 'a faith which Thou would bind to my heart' is that You (O God) come into my heart and take charge of my affairs. I want You to directly control all of my actions, attributes, beliefs, desires, wishes and intentions, such that no choice or free will from myself or anyone comes in the way. Hence, Your will would replace mine, meaning that my will would be identical to Yours. This an exalted stage of monotheism and a superb degree of gnosis"".

📚"Liberated Soul: in Memory of Sayyid Hashim Haddad" p. 88

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*This is what Amir al-mu'minin said on the occasion of the burial of Sayyidatu'n-nisā' (Supreme lady) Fatimah (peace be with her) while addressing the Prophet at his grave.*

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O' Prophet of God, please accept my salams and those of your daughter who is being buried not far from you, and who is to meet you so quickly. O last chosen Apostle! The death of your daughter has left me without patience and solace. I have lost my self-restraint and power of endurance.

After having endured the separation from you I shall have to bear this catastrophe patiently. O Prophet of God! I laid you down in the grave with my own hands, your soul departed from my body while you were resting upon my chest and your head was lying between my neck and heart.

Verily we are for Allah's and verily unto Him shall we return (Qur'an 2:156)

Your trust (your daughter) which was entrusted to me is taken back from me. Sorrow now abides with me and happiness has taken leave. This grief is so overbearing that it engulfs and swallows other sorrows, and it has left me with sleepless nights and joyless days. From now onwards, my life will be a continued heartache until God gathers me with you both in the realm of His favour and peace.

O Apostle of God! Your dear daughter will tell you how your followers have behaved with her and how they have mistreated her. Please ask her the details of all that has happened to her during such a short period (barely three months) after your departure to Heaven. This period of separation from you was so short that people were still remembering you and talking about you.

Please, both of you accept my parting salams and goodbye. It is the wish of a sincere heart, which has loved and will always love you both, a heart which will cherish and will carry your tender and loving memeories to its grave. Goodbye O daughter of the chosen Apostle of God! May you rest in peace (in the world) which mankind has refused you in this world. If I leave your grave to go it is not because I am tired of your company, rather I wish I had it till the end of my life. If I make a permanent abode on your grave, it will not be because I doubt the reward that God has reserved for those who bear sorrows patiently, Goodbye, may God's peace and blessings be with you both.

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💎💎 💎 @AbodeofWisdom 💎 💎💎

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Spiritual Wayfaring Topic 4

💠 Minor Sins: The Basis for Greater Sins

🍃 In this whispered prayer (munājāt), Imam Sajjad (peace be with him) informs us of the multiple effects of sins in three stages.

🍃 He warns us that whenever our souls incline towards satanic or animalistic desires, right away, we should pay attention to these negative effects of sins, and be aware that the result of acting upon these desires is the (spiritual) death of our hearts.

🍃 Of course, in the presence of God, committing any sin, big or small, is a grate offense, because He is the Superior Being, and the smallest sin before such greatness and magnanimity is a crime and treachery.

The Prophet (peace be with him and his progeny) says:

*لَا تَنْظُرُوا إِلَى صِغَرِ الذَّنْبِ وَ لَكِنِ انْظُرُوا إِلَى مَنِ اجْتَرَأْتُم*

💠 "Do not look at the smallness of the sin; rather, look against whom you have had the audacity (to disobey)."

In another tradition he says:

*إِنَّ الْمُؤْمِنَ لَيَرَى ذَنْبَهُ كَأَنَّهُ صَخْرَةٌ يَخَافُ أَنْ تَقَعَ عَلَيْهِ وَ إِنَّ الْكَافِرَ يَرَى ذَنْبَهُ كَأَنَّهُ ذُبَابٌ مَرَّ
عَلَى أَنْفِه*

💠 "Certainly, the believer sees his sin as if it is a boulder, which he is afraid will fall on him; whereas, the disbeliever sees his sin as if it is a fly that passed by his nose."

🍃 The Qur’an and the traditions categorize sins into minor and greater, and the effects of each sin - in this world and the next - are described to us. However, in the aforementioned traditions, the Prophet wants us to increase in our understanding of the Absolute Greatness of Allah.

🍃 The more our understanding of God’s greatness and the signs of His existence increases, and we realise the immense blessings that God has endowed upon us, our audacity to disobey God lessens.

The Prophet says:

*إِنَّ إِبْلِيسَ رَضِيَ مِنْكُمْ بِالْمُحَقَّرَاتِ وَ الذَّنْبُ الَّذِي لَا يُغْفَرُ قَوْلُ الرَّجُلِ لَا أُؤَاخَذُ بِهَذَا الذَّنْبِ اسْتِصْغَاراً لَهُ*

💠 "Certainly, Satan is satisfied with you because of small sins, since sins that are not forgiven are those about which the sinner says, I will not be reprimanded for this sin due to its smallness.”

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Imam Redha (peace be with him) says:

*«الصَّغَائِرُ مِنَ الذُّنُوبِ طُرُقٌ إِلَى الْكَبَائِرِ وَ مَنْ لَمْ يَخَفِ اللَّهَ فِي الْقَلِيلِ لَمْ يَخَفْهُ فِي الْكَثِيرِ»*

💠 "Lesser sins pave the way for greater sins; thus, the one who is not afraid of God in committing lesser sins, will not be afraid of him in committing greater sins."

🍃 It is for this reason that we must always be cautious and by understanding the nature of our relation to Allah, we should continuously pay attention to our smallness before Him.

🍃 Of the most important acts in order to achieve this, are:

🍁- Set some time to be with Allah in solitude.
🍁- Be attentive towards one’s spiritual obstacles.
🍁- Supplicate to Allah and plead with him.
🍁- Find ways to get rid of these spiritual obstacles.
🍁- Constantly seek help from Allah and His Awliya (close servants of Allah) on this path.

🍃 Death of the heart has different levels, which depend on one’s cognizance (ma’refat) of Allah and the type of sin committed.

🍃 If one continues to disobey Allah, it is possible for his heart to die, such that it would never be brought back to life again. This is why in munājāt al-Tāebīn, Imām Sajjād (peace be with him) requests Allah to grant life to his heart.

📚 Āyatollāh Tahrīrī, Commentary on Munājāt al-Ta’ebīn , pg 65 - 69

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Spiritual WayfaringTopic 5:

💠 The necessity of hope and belief in God’s acceptance of repentance

🍃 God Almighty has established repentance so that man can constantly work towards reforming himself and if he stumbles (at any point) he does not become afflicted by a state of despair from self-reform, such that he would think: “It is all over! We have no way of reaching the good life (hayāt-e tayyebah) any more...”

🍃 God Almighty has set out different ways for his servants to pay attention to and connect with Him. Since the real life of man, after having committed sins, begins with repentance and observance of the limits and boundaries of God, in order to achieve this real life, a correct spiritual attention towards God is required.

🍃 And from among the most important standpoints is that a servant considers God accepting of himself i.e. accepting of repentance, and believes in His word, where He says:

*«وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ»*

💠“And He is the one who accepts the repentance of His servant and pardons the evils.” [Shoora:25]

🍃 If man does not manage to achieve this perspective and does not have this reliance on God, he will never be pulled towards God. It is because of this that the issue of needing God to turn to His servant has been stated in this supplication and in other supplications, where it says:

💠“Make my heart alive by Your turning to me.”

God Almighty also states in the Holy Quran: _“Then he turned towards them so that they repent.”_ [Tawbah:118]

🍃 Of course, repenting and returning to God does not have special rituals and customs nor does it require cumbersome effort.

🍃 God’s mercy and love is so embracing of His wrongful servants that reconciliation with Him does not require so much effort and pleading and begging.

🍃 Rather, the simple act of acknowledging one’s mistakes, shortcomings, and neglect, accompanied by a sense of shame and embarrassment of them is in itself God’s turning to His servant.

🍃 It is by instilling this awareness that God prevents the continuity of His neglect. It is for this reason that man must value this state and try to meet the conditions of repentance.

📚 Āyatollāh Tahrīrī, Commentary on Monājāt-ut Ta’ebīn , pg 73 - 74

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✔️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]

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The virtues of Surah Al-Qadr.

Last prophet of God prophet Mohammad (peace be with him and his progeny) said: Whoever recites Surah Qadr is like one who fasted during the month of Ramadhan and kept the night of Qadr awake and kept it alive.

Hazrat Abu Abdellah, Imam Sadegh (peace and blessings of Allah be with him) said: When someone recites Surah Qadr in his prayer, Allah Almighty says to him: O Abdullah (servant of Allah)! your previous sins have been forgiven, start over and build a new life.

Imām Mohammad Baqir (peace and blessings of Allah be with him) said:
Whoever recites Surah Qadr in a long, clear, comprehensive, precise, planned and long manner is like one who has shown his sword to everyone in the way of Allah; That is to say, fighting for Allah has become clear to everyone.

And they also said: Whoever recites Surah Qadr ten times, Allah will erase a thousand of his sins.

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✔️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

Remembrance of God is not (simply) a deed or action, it's a state of consciousness


To live a religious life means to have full awareness of God. Including Him into the intricate affairs of our lives by remembering Him at all times will create variables that will shift our material oriented lives to transcend into a Godly life.

Likewise, 'taqwa' is to be conscious, wary, and aware of the overexposed presence of God, internally within and externally around us. And because of this wariness, one is guided to perform the obligations and refrain from the prohibitions. 'Taqwa' is Not to fear God, for God is compassionate to all. Rather it is to have fear of losing the immaculate love of God (towards us all) and His munificent favors upon us.

Someone asked Imam Ali (please be with him), “Have you seen your Lord that you worship Him?”

Imam Ali answered, “Woe be on you! I do not worship the Lord Whom I have not seen.”

The questioner asked, “How have you seen Him?”

Imam Ali replied, “Human eye cannot see Allah, rather his heart can perceive Allah through authentic/real/true belief.”
(Biharul Anwar, Vol 41, p. 16.)

أبي، عن سعد، عن ابن عيسى، عن البزنطي، عن أبي الحسن الموصلي، عن أبي عبد الله عليه السلام
قال: جاء حبر إلى أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين هل رأيت ربك حين عبدته؟
فقال: ويلك ما كنت أعبد ربا لم أره،
قال: وكيف رأيته؟
قال: ويلك لا تدركه العيون في مشاهدة الابصار، ولكن رأته القلوب بحقائق الايمان

In the above tradition, Imam Ali percieves the world through the color of God. His invincible awareness has lead him to experience being in the presence of God at all times. What he gathers from the world through the senses are manifestations of God. And his high degree of remaining conscious of God has allowed him to 'see' the Majestic Color that enlightens all of existence.

It is good to note that when one's awareness in God exceeds, it would also serve as a means of salvation from the misery of ego, animalistic self, and fog of misunderstanding of reality. Aside from that, a new way of life would emerge and his dependency on people would drastically decrease.

Imam Ali states: "If the doors of the skies and lands would be blocked on someone, but he became conscious of God, God will open a path of salvation on him".
(Nahjul Balaghah, sermon 130).

اگر درهای آسمان ها و زمین ها بر بنده ای بسته شود، آن کاه او تقوا را پیشگیرد، خداوند راه نجاتی برایش میگشاید

To sum it up, there is an interesting saying by Mulla Hadi Sabzawari that may highlight the overlooked presence of God in existence.

الكلّ عبارة و انت المعناى، يا من هو للقلوب مغناطيس

"The universe is expression and Thou are it's meaning,
O Thou! Who art the magnet of the hearts!" ("Kernal of the Kernal", pg. 9).

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On this happy occasion we extend our profound felicifations and greetings to the last prophet of Almighty God and his household (peace be with them) and our present Imam (may God hasten his appearance as soon as possible) and great scholars and to all the lovers of peace faith and religious values.

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