Iqгд2 Library 📖 ♡☕

How to talk so kids will listen & listen so kids will talk!
By' Adele Faber & Elaine Mazlish.

30th–Anniversary Edition
Updated with new insights from the next generation
YOU CAN STOP FIGHTING WITH YOUR CHILDREN!

Here is the bestselling book that will give you the know-how you need to be
more ef ective with your children—and more supportive of yourself.
Enthusiastically praised by parents and professionals around the world, the
down-to-earth, respectful approach of Adele Faber and Elaine Mazlish makes
relationships with children of all ages less stressful and more rewarding. Now,
in this thirtieth-anniversary edition, these award-winning experts share their
latest insights and suggestions based on feedback they’ve received over the
years.
Their methods of communication—illustrated with delightful cartoons
showing the skills in action—offer innovative ways to solve common problems.

>> You’ll learn how to:
• Cope with your child’s negative feelings
—frustration, disappointment, anger, etc.
• Express your anger without being hurtful
• Engage your child’s willing cooperation
• Set firm limits and still maintain goodwill
• Use alternatives to punishment
• Resolve family conflicts peacefully.
@iqra2 📖

The history of Ashoura:

We remember Ashoura to live the circumstances of this occasion - on which hundreds of years have passed but still beats with spiritual meanings. When we remember the figures of Ashoura, we feel that each and every personality is a spirit by itself, one that flies and ascends above and transforms the body to a spiritual beat, joining between the intellect and the emotions and between the matter and the spirit.

Therefore, we look at Ashoura based on the spiritual values and the movement whose leaders and faithful masses are open to righteousness, instead of viewing it as a tragedy. It is a movement that has two open eyes looking at the nation and the world, and staring at the Islamic and humanitarian march as a whole.

Even when we discuss Ashoura in terms of the Imamate, we do not mean to give it a sectarian aspect, but it rather gives it a spiritual framework that is open to mankind and Islam as a whole.

From Ashoura, we enrich ourselves with its various dimensions and meanings. Our problem is that we gave Ashoura sectarian meanings and locked it in the prison of our creeds and backwardness and customs which lack any cause, because we did not see the cause Al-Husein peace be with him represents, but the person who is filled with wounds, the one who experienced thirst and the tragedy of his sons and relatives.

We looked at Al-Husein peace be with him as the person, not the mission and the cause. So we abandoned the mission and did not find Al-Husein peace be with him and we will never find him if he does not represent to us a mission, freedom, glory, dignity and an entity that represents mankind and Islam. This is the real essence of Ashoura.

But we limited the Karbala (tragic) character to the extent that our tears have become cold. Only those who consider the freedom, resistance, opposition, and challenge shed warm tears when they think of the tragedy.

The issue of Ashoura through the slogans raised by Imam Al-Husein peace be with him is a humanitarian issue. Imam Al-Husein peace be with him used to look at the human being, go into his inner feelings and concerns about his humanity from those who crush the human character of the people. What did he say when he described the rulers of Bani Umayah? He said: "They took the money of Allah as theirs, and regarded His people as their slaves." He is saying that the public money which organizes the people's lives is the money that belongs to God: "And give them of the wealth of Allah which He has given you." (24:33). This money should be spent in what pleases God, and in order for the people to live in dignity and glory. But this money became the money of the prince and his entourage. In our times, the money of the nation, particularly the oil, has become the money of a certain family and a certain king and sultan and those who kiss the feet of the sultan.

Many of those who talk about the nation and Islam glorify these kings and families. They actually worship the family and its head, and then they talk to you about the belief in one God, and then hold other people as infidels through some jurisprudences, but they worship those who have money: "They took the money of Allah for themselves and enslaved His people."

The contemporary pledge and the historical pledge

During Al-Hurra battle, we saw that Yazid asked his Wali who triumphed over the people of Al-Madina to ask for their pledge in their capacity as slaves for Yazid. They used to enslave the people by the power of money and sword. If we look at history books, we see that when the pledge was obtained for Yazid, a man who has a sword in one hand, and money in the other hand, said: Who gives the pledge to Yazid will get the money, and who doesn't will get this sword. After that, Yazid was the "Commander of the Faithful."

Today, we are witnessing a contemporary kind of the pledge, one that rests on money. For example, people gave their pledge to President George Bush and today they are giving the pledge to the European Union and many Arab figures, for various considerations and ambitions.

Though 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

A successful marriage may lead mutual spiritual growth only when it is firmly grounded in the foundations of faith, respect, and sacrifice. Thus, the preliminary stages to a healthy marital relationship must entail each spouse’s knowledge about the rights of the other, advice from scholars on conflict resolution, as well as methods of effective communication.

Join us for a workshop with Sheikh Hadi Yaseen on learning how to lead successful families through strengthening the sacred bonds of marriage.

Whether you’re single and thinking of marriage, or already married, we hope to see you there!

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

PROPHET'S HISTORIC GHADIR SERMON

PART Vlll

The Prophet continued his historic sermon thus: O people! I am calling for it to be an Imamate and a succession confined to my offspring till the Day of Judgment, and I have conveyed only what I have been commanded (by my Lord) to convey to drive the argument home against everyone present or absent and on everyone who has witnessed or who has not, who is already born or he is yet to be born; therefore, let those present here convey it to those who are absent, and let the father convey it to his son, and so on till the Day of Judgment.

And they shall make the Imamate after me a property, a usurpation; may Allah curse the usurpers who usurp1, and it is then that you, O jinns and mankind, will get the full attention of the One Who shall cause a flame of fire and brass to be hurled upon you, and you shall not achieve any victory!

O people! Allah, the Exalted and the Sublime, is not to let you be whatever you want to be except so that He may distinguish the bad ones from among you from the good, and Allah is not to make you acquainted with the unknown.

O people! There shall be no town that falsifies except that Allah shall annihilate it on account of its falsehood before the Day of Judgment, and He shall give al-lmam al-Mehdi (U authority over it, and surely Allah's promise is true.

1 This is surely a Prophetic prediction that' Ali's right to the caliphate would be usurped. The usurpers were the very first to swear the oath of allegiance to Ameerul-Mo'mineen ' Ali and the very first to violate it.

O people! Most of the early generations before you have strayed, and by Allah, He surely annihilated the early generations, and He shall annihilate the later ones. Allah Almighty has said, "Did We not destroy the former generations? Then did We follow them up with later ones. Even thus shall We deal with the guilty. Woe on that Day to the rejecters!" (Qur'an, 77: 16-19).

O people! Allah has ordered me to do and not to do, and I have ordered 'Ali to do and not to do, so he learned what should be done and what should not; therefore. you should listen to his orders so that you may be safe, and you should obey him so that you may be rightly guided. Do not do what he forbids you from doing so that you may acquire wisdom. Agree with him, and do not let your paths be different from his.

O people! I am al-Sirat al-Mustaqeem (the Straight Path) of Allah whom He commanded you to follow, and it is after me 'Ali then my offspring from his loins, the Imams of Guidance: they guide to the truth and act accordingly.

Then the Prophet recited the entire text of Surat al-Fatiha and commented by saying: It is in my honor that this (Sura) was revealed, including them (the Imams) specifically; they are the friends of Allah for whom there shall be no fear, nor shall they grieve; truly the Party of Allah are the winners. Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; they inspire each other with embellished speech out of their haughtiness.

@AbodeofWisdom

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 Prophet of God Jesus (peace be with him and his mother) said:

🌺 How can you work for this world when you are provided for therein without work, but not work for the Hereafter when you will not be provided for therein without work?

🌺 Verily, you are bad scholars, who take a salary for their duties and squander their deeds. The doer of a deed hurries to demand its reward, and you hurry to leave this wide world for the dark confines of the grave.

🌺 God forbade you from misdeeds as he ordered you to pray and fast. How can one displeased with his portion and who debases his rank (as a scholar) be counted amongst the people of knowledge?

🌺 When he knows of God's knowledge and power, how can one who accuses God by what He decrees for him and whom nothing can satisfy be counted amongst the people of knowledge? How can one over whom the world holds more sway than the Hereafter, who embraces the world and loves the thing that harms him more than the thing that benefits him be counted amongst the people of knowledge? How can one who seeks knowledge so that he can display it rather than act upon it be counted amongst the people of knowledge?
📚 Sunan-ud Dāramī, vol. 1, p. 103.
📚 Al Kāfi, vol. 2, p. 319.
📚 Desires of the Aspirant, p. 52.

@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 history of Ashoura:

We remember Ashoura to live the circumstances of this occasion - on which hundreds of years have passed but still beats with spiritual meanings. When we remember the figures of Ashoura, we feel that each and every personality is a spirit by itself, one that flies and ascends above and transforms the body to a spiritual beat, joining between the intellect and the emotions and between the matter and the spirit.

Therefore, we look at Ashoura based on the spiritual values and the movement whose leaders and faithful masses are open to righteousness, instead of viewing it as a tragedy. It is a movement that has two open eyes looking at the nation and the world, and staring at the Islamic and humanitarian march as a whole.

Even when we discuss Ashoura in terms of the Imamate, we do not mean to give it a sectarian aspect, but it rather gives it a spiritual framework that is open to mankind and Islam as a whole.

From Ashoura, we enrich ourselves with its various dimensions and meanings. Our problem is that we gave Ashoura sectarian meanings and locked it in the prison of our creeds and backwardness and customs which lack any cause, because we did not see the cause Al-Husein peace be with him represents, but the person who is filled with wounds, the one who experienced thirst and the tragedy of his sons and relatives.

We looked at Al-Husein peace be with him as the person, not the mission and the cause. So we abandoned the mission and did not find Al-Husein peace be with him and we will never find him if he does not represent to us a mission, freedom, glory, dignity and an entity that represents mankind and Islam. This is the real essence of Ashoura.

But we limited the Karbala (tragic) character to the extent that our tears have become cold. Only those who consider the freedom, resistance, opposition, and challenge shed warm tears when they think of the tragedy.

The issue of Ashoura through the slogans raised by Imam Al-Husein peace be with him is a humanitarian issue. Imam Al-Husein peace be with him used to look at the human being, go into his inner feelings and concerns about his humanity from those who crush the human character of the people. What did he say when he described the rulers of Bani Umayah? He said: "They took the money of Allah as theirs, and regarded His people as their slaves." He is saying that the public money which organizes the people's lives is the money that belongs to God: "And give them of the wealth of Allah which He has given you." (24:33). This money should be spent in what pleases God, and in order for the people to live in dignity and glory. But this money became the money of the prince and his entourage. In our times, the money of the nation, particularly the oil, has become the money of a certain family and a certain king and sultan and those who kiss the feet of the sultan.

Many of those who talk about the nation and Islam glorify these kings and families. They actually worship the family and its head, and then they talk to you about the belief in one God, and then hold other people as infidels through some jurisprudences, but they worship those who have money: "They took the money of Allah for themselves and enslaved His people."

The contemporary pledge and the historical pledge

During Al-Hurra battle, we saw that Yazid asked his Wali who triumphed over the people of Al-Madina to ask for their pledge in their capacity as slaves for Yazid. They used to enslave the people by the power of money and sword. If we look at history books, we see that when the pledge was obtained for Yazid, a man who has a sword in one hand, and money in the other hand, said: Who gives the pledge to Yazid will get the money, and who doesn't will get this sword. After that, Yazid was the "Commander of the Faithful."

Today, we are witnessing a contemporary kind of the pledge, one that rests on money. For example, people gave their pledge to President George Bush and today they are giving the pledge to the European Union and many Arab figures, for various considerations and ambitions.

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

PROPHET'S HISTORIC GHADIR SERMON

PART Vlll

The Prophet continued his historic sermon thus: O people! I am calling for it to be an Imamate and a succession confined to my offspring till the Day of Judgment, and I have conveyed only what I have been commanded (by my Lord) to convey to drive the argument home against everyone present or absent and on everyone who has witnessed or who has not, who is already born or he is yet to be born; therefore, let those present here convey it to those who are absent, and let the father convey it to his son, and so on till the Day of Judgment.

And they shall make the Imamate after me a property, a usurpation; may Allah curse the usurpers who usurp1, and it is then that you, O jinns and mankind, will get the full attention of the One Who shall cause a flame of fire and brass to be hurled upon you, and you shall not achieve any victory!

O people! Allah, the Exalted and the Sublime, is not to let you be whatever you want to be except so that He may distinguish the bad ones from among you from the good, and Allah is not to make you acquainted with the unknown.

O people! There shall be no town that falsifies except that Allah shall annihilate it on account of its falsehood before the Day of Judgment, and He shall give al-lmam al-Mehdi (U authority over it, and surely Allah's promise is true.

1 This is surely a Prophetic prediction that' Ali's right to the caliphate would be usurped. The usurpers were the very first to swear the oath of allegiance to Ameerul-Mo'mineen ' Ali and the very first to violate it.

O people! Most of the early generations before you have strayed, and by Allah, He surely annihilated the early generations, and He shall annihilate the later ones. Allah Almighty has said, "Did We not destroy the former generations? Then did We follow them up with later ones. Even thus shall We deal with the guilty. Woe on that Day to the rejecters!" (Qur'an, 77: 16-19).

O people! Allah has ordered me to do and not to do, and I have ordered 'Ali to do and not to do, so he learned what should be done and what should not; therefore. you should listen to his orders so that you may be safe, and you should obey him so that you may be rightly guided. Do not do what he forbids you from doing so that you may acquire wisdom. Agree with him, and do not let your paths be different from his.

O people! I am al-Sirat al-Mustaqeem (the Straight Path) of Allah whom He commanded you to follow, and it is after me 'Ali then my offspring from his loins, the Imams of Guidance: they guide to the truth and act accordingly.

Then the Prophet recited the entire text of Surat al-Fatiha and commented by saying: It is in my honor that this (Sura) was revealed, including them (the Imams) specifically; they are the friends of Allah for whom there shall be no fear, nor shall they grieve; truly the Party of Allah are the winners. Indeed, it is their enemies who are the impudent ones, the deviators, the brethren of Satan; they inspire each other with embellished speech out of their haughtiness.

@AbodeofWisdom

A question from grand Āyatollāh Sayyed Mohammad Hussein Fadlullah and his answer.

Question: How do you understand (man; the human being) through the Islamic methodology?


Answer: Since the day I set out on life, I have learned love from Allah, the Messenger of Allah (p.) and the Imams (a.s.). I have seen that Allah, the Most High, the Most Exalted, has bestowed His mercy upon all people, and mercy represents a state of love. In this sense, I love the human being, wholly, yet I detest any act of deviation, crime, unbelief and oppression he might commit, as it is narrated: "Allah may love a man but hate his action, and may love the action but hate the man."*

Actually, I have learned that from the Messenger of Allah (p.), having read his biography and realized that his heart was always open to all people, as he used to say: "O Lord guide my people, they do not know (the true path)."** I also acquired that from Imam Ali (a.s.) who used to say: "Rip evil away from the heart of others by uprooting it from your own heart (first)."***

At a time I feel hurt for the path those people have followed, knowing that I do not claim to be deprived of feelings and emotions, for just as Allah has mentioned, even the Messenger of Allah (p.) used to feel sad and distressed from what others used to plot against him, so He told him (p.): "And grieve not for them and be not distressed because of what they plan," (27:70)… despite that, I always try to study the points of weakness that drove them to do so… I used to examine thoroughly the state of backwardness, ignorance and egocentrism they revolved around and were afflicted with; thus, I used to feel sorry for them from themselves more than I felt sorry for myself from them.

My slogan in life is to love even those who are at odds with me so as to guide them and to love those who are in agreement with me so as to found a state of cooperation with them. Actually, I love those whom I am in agreement with to cooperate with them on the basis of righteousness and piety, and I love those whom I am in disagreement with in order to cooperate and engage in a dialogue with them for the sake of setting them straight.

Life cannot bear any form of grudge… grudge embodies death; whereas love embodies life, and I want to live and not die.****
———————————————
* Nahjul Balaghah, section 2, p: 44, from his sermon on Ahl El-Beit and their opponents.

**Bihar Al-Anwar, Al-Majlisi, section 20, p:21

***Nahjul Balaghah, section 4, p: 43.

**** Dear Loved Ones, Sayyed Fadlallah, p.8
@AbodeofWisdom

A thoughtful comment on this 👆talk

“It never ceases to amaze me how the American society (with crumbling infrastructure, healthcare system, education system, and severe climate issues) is okay with donating such amount of money to a country with free healthcare and free universities.

Meanwhile in Iran, donating some oil to the poor people of Lebanon leads to turmoil.”

@AbodeofWisdom