خلاصه ای از دیدگاه های موتسکی را در اینجا می توانید ملاحظه فرمایید
http://wikinoor.ir/%D9%85%D9%88%D8%AA%D8%B3%DA%A9%DB%8C%D8%8C_%D9%87%D8%A7%D8%B1%D8%A7%D9%84%D8%AF
خلاصه ای از دیدگاه های موتسکی را در اینجا می توانید ملاحظه فرمایید
نقل از کتابخانه تخصصی تاریخ اسلام و ایران
@sibawayhis
📚تازه های نشر مجلات
🔺شماره ی اول از جلد 36م مجلّه ی امور اقلّیت مسلمان منتشر شد.
🔸Journal of Muslim Minority Affairs
Volume 36, Issue 1, 2016
▪️فهرست مندرجات این شماره:
📍هویت اقلیت:
👉🏻“Muslims are the New Jews” in the West: Reflections on Contemporary Parallelisms
Uriya Shavit
pages 1-15
👉🏻Portrayal of Muslims Following the Murders of Lee Rigby in Woolwich and Mohammed Saleem in Birmingham: A Content Analysis of UK Newspapers
Imran Awan & Mohammed Rahman
pages 16-31
📍مسلمان بودن:
👉🏻Humor and Identity on Twitter: #muslimcandyheartrejects as a Digital Space for Identity Construction
Emily Regan Wills & AndrÉ Fecteau
pages 32-45
👉🏻Burger Jihad: Fatal Attractions at a Sufi Lodge in Pakistan
Mikkel Rytter
pages 46-61
📍تجربه در اقلیت بودن:
👉🏻Muslim Faith and Work Ethic in the United States Virgin Islands
Lomarsh Roopnarine
pages 62-73
👉🏻Active Ageing: Social and Cultural Integration of Older Turkish Alevi Refugees in London
Sema Oglak & Shereen Hussein
pages 74-87
👉🏻Micro-Macro Interactions in Ethno-Religious Homogamy among Hui Muslims in Contemporary China: The Roles of Residential Concentration and Aging
Zheng Mu & Qing Lai
pages 88-105
📍چالش های یادگیری:
👉🏻Shifting Language Loyalties: A Case Study of Sunni Mauritian Muslims
Sanju Unjore & A.M. Auleear Owodally
pages 106-124
👉🏻“When will They Ever Learn”? Selective Discrimination in Provision of Schooling Facilities in Muslim Majority Areas: A Case Study of Murshidabad District of West Bengal, India
Arijit Das
pages 125-145
📍بررسی کتاب:
👉🏻Al-Ḥīra. Eine arabische Kulturmetropole im Spätantiken Kontext [Al-Ḥīra. An Arabic Cultural Metropolis in Late Antiquity]
Amidu Olalekan Sanni
pages 146-148
📌مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/%D9%85%D8%AC%D9%84%D9%91%D9%87-%DB%8C-%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%82%D9%84%D9%91%DB%8C%D8%AA-%D9%85%D8%B3%D9%84%D9%85%D8%A7%D9%86/
Scott Alexander’s interest in Islam dates back to the early 1980s, when he was both witnessing the events of the Islamist revolution in Iran, and concentrating in comparative religion as an undergraduate at Harvard. After graduating magna cum laude from Harvard, Scott went on to Columbia University in New York where he earned the M.A. and Ph.D. in the history of religions, with a concentration in Islamic studies. From 1986 to 1990, Scott taught courses on Islam and the history of religions at Columbia, Fordham, and Princeton University, and in 1991 he took a position on the religious studies faculty of Indiana University in Bloomington where he taught as an assistant professor of Islamic studies from 1993 to 2000.
Scott is the author of a number of articles on Islamic history and religion and Christian-Muslim Relations published in scholarly journals, edited collections, and encyclopedias such as the Encyclopedia of the Modern Middle East (Macmillan, 1996) and the Encyclopedia of the Qur’an (E.J. Brill, 2001-2005). He has also authored many online blog posts and op-ed essays addressing issues of Islamophobia, and has been featured in a number of videos such as the Knowing and Loving Our Neighbors of Other Faiths series (Work of the People, 2010). His most recent scholarlyresearch focuses on the role of triumphalism in Christian-Muslim Relations and deals with the inherent contradiction between religious claims to universal truth and the religiously motivated desire to impose this truth on others as a means of political and cultural domination.
In addition to sitting on the editorial board of The Journal of Islamic Law and Culture, Scott is a regular consultant on Catholic-Muslim relations for the United States Conference of Catholic Bishops. He also is a member of the advisory boards for the Martin Marty Center for the Advanced Study of Religion at the University of Chicago, the Lake Institute on Faith and Giving at the Indiana University School of Philanthropy, and the Alliance for Shared Values (New York City), the Niagara Foundation (Chicago) and the Antalya Kültürlerarası Diyalog Merkezi (Antalya, Turkey).
Scott lives in the Hyde Park neighborhood of Chicago where he is a member of the parish family of the Church of St. Thomas the Apostle. He is the proud father of Myles “Chitriman” Alexander, a rising professional triathlete, and is married to Karen Lewis Alexander, currently vice president for development at the Chicago Symphony Orchestra Association.
Crisis in the Muslim Mind
AbūSulaymān, ‘AbdulHamīd
The author, however, is a distinguished thinker whose
concern is with the goals of the Ummah and the objectives
of its existence. At times, readers will notice that his words
have the hardness of a majahid or the directness of a
pioneer. His writing is frank. for he goes straight to the
point that he wishes to make. Rather than use a circuitous
route, he shakes the reader with his exposition and
forcefully draws his attention to the objective.
The original publication of this book in Arabic was delayed for several years in anticipation of the moment when
the Ummah's political and intellectual leadership would be
ready to look realistically and candidly at such a deep and
comprehensive discussion of the Ummah's situation. Recent
events, however, have made the translation of this book and
the adaptation of the topics it deals with a matter of great
importance. We can only hope that the book will find a
place for itself among the issues that engage
📒تازه های نشر مجلات
🔺شماره سوم از جلد 37م مجلّه ی امور اقلّیت مسلمان منتشر شد.
🔸Journal of Muslim Minority Affairs
🔸Volume 37, Issue 3, 2017
▪️فهرست مندرجات این شماره:
📍POLITICS OF FEAR AND BELONGING
👉🏻 Muslims as Victims of Security Dilemma in the West
Yusuf Nebhan Aydin
👉🏻Austrian Muslims Protest Against Austria’s Revised “Islam Act”
Farid Hafez
📍CONFRONTING EXTREMISM AND RADICALIZATION
👉🏻Latino Muslims and Radical Extremism: Why There Is No Daesh (ISIS) Threat in Latin America
Mehmet Ozkan
👉🏻 Islamophobia and the Problematization of Mosques: A Critical Exploration of Hate Crimes and the Symbolic Function of “Old” and “New” Mosques in the United Kingdom
Chris Allen
👉🏻 Islam, Moderation, Radicalism, and Justly Balanced Communities
Nuraan Davids
📍RULES AND REGULATIONS
👉🏻 Clinically Applied Hijama Therapy in the United Kingdom: The Need for Statutory Regulations
John F. Mayberry
👉🏻 Clinically Applied Hijama Therapy in the United Kingdom: The Need for Statutory Regulations
John F. Mayberry
👉🏻 Public Holidays and Equality for Muslims in Western Europe
Zhidas Daskalovski
📍SOUTHEAST ASIA
👉🏻 Conflating Muslim “Conservatism” with “Extremism”: Examining the “Merry Christmas” Saga in Singapore
Walid Jumblatt Abdullah
👉🏻 Muslim Family Law in Southern Thailand: A Historical Overview
Mahamatayuding Samah, Raihanah Abdullah & Nahid Ferdousi
📌مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/%D8%B4%D9%85%D8%A7%D8%B1%D9%87-%D8%B3%D9%88%D9%85-%D8%A7%D8%B2-%D8%AC%D9%84%D8%AF-%DB%B3%DB%B7%D9%85-%D9%85%D8%AC%D9%84%D9%91%D9%87-%DB%8C-%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%82%D9%84%D9%91%DB%8C%D8%AA/
A Request for advise/support/ participation
As a part of a screenplay that we are trying to write, we are looking for a brief but EMOTIONAL narrative of what happened in Karbala and its related events for non-Muslim audiance. Ideally, it could be around 30 minutes of a play. It is preferred that the story is told from Hazarat Zeinab’s point of view.
In a nutshell, the screenplay is about a Christian 19-year old girl who is harshly challenged by the events of her life and at some point she hears the story of Karbala (what we are seeking) and it deeply affects the way she looks at her world.
All the EMOTIONAL narratives of this exceptional and extraordinary event that we have seen target Shi’a Muslims and uses their knowledge and love for Ahlol-Bayt and basically they trigger and awaken emotions that are already there. We are looking for a narrative that tells the emotional story of Karbala without relying on the audience’s knowledge and background.
We would appreciate if we could be directed toward an existing audio/video/written document that serve this purpose. We would also welcome if anyone is willing to collaborate with us in creating such document.
You can contact Dr Ehsan Elahi
Associate Professor at UMass Boston
Telegram: +16172377347
WhatsApp: +16172377347
Omid Center of Greater Boston
www.omidcenter.com
@OCofGB
@BooyeNarges_atre_Yass
Ayatollah Muhammad Hossein Fadlullah on the (cultural) rituals of Ashura:
🔸🔸🔸🔸🔸🔸🔸🔸🔸🔸
🔹🔹🔹🔹🔹🔹🔹🔹🔹🔹
"If we try to analyze these habits (rituals) in their elements of thought away from Shari’ah considerations, we find that those who carry them out say:
'we are offering our support to Imam-e Hussein (a.s.) when we strike our heads with swords because he was stricken on his head with a sword, and we are offering our support to Zainab (a.s.) when we lash our backs with chains because she was beaten with lashes'.
However, this is not a valid argument, since Imam-e Hussein (a.s.) was wounded when he was fighting for justice and truth and did not strike his head with the sword; so supporting him would mean that the person is to be wounded in a similar struggle of jihad. Zainab (a.s.) equally was beaten with lashes in the core of the cause: she did not do this to herself of her own free will.
These practices are backward habits in the expression of sadness, for sadness has other civilized, humane ways of expression. Sadness is not an act of self torture, but rather an act that expresses the humanity of the self".
🔹🔹🔹🔹🔹🔹🔹🔹🔹🔹
🔸🔸🔸🔸🔸🔸🔸🔸🔸🔸
Reference 📚
📍[Ashoura: an Islamic Perspective (by Sayyed Mohammad Hussein Fadlullah), pg. 27-28]
Continued from the last post regarding the Four Sermons delivered by Shaheed Ayatollah Mutahari on Ashura..
From Sermon 2:
"The third factor is of a particular nature. The two factors that we have discussed above, that is, the hostile ends of the enemies and the human tendency for conjuring legends and myths, apply to all histories of the world, but there is also a factor which is specific to the event of Ashura' that has led to fabrication of stories.
The leaders of the faith, from the time of the Noble Messenger and the Pure Imams, have commanded in clear and emphatic terms that the memory of Husayn ibn 'Ali must be kept alive and that his martyrdom and ordeals should be commemorated every year. Why? What is the reason underlying this Islamic ordinance? Why is there so much encouragement for and emphasis on visiting the shrine of Husayn ibn 'Ali? We should reflect over these questions.
Some might say that it is for the sake of condoling with Hadrat Zahra' and offering her consolation! But is it not ridiculous to imagine that Hadrat Zahra' should still need consolation after fourteen hundred years, whereas, in accordance with the explicit statements of Imam Husayn and according to our creed, since his martyrdom Imam Husayn and Hadrat Zahra have been together in heaven? What a thing to say!
Imam Husayn (a) established the practical ideology of Islam and he is the practical model for Islamic movements. They (that is the Prophet and Imams) wanted Imam Husayn's ideology to be kept alive". (To be continued).
-Ayatollah Murtudha Mutahari [The Four Sermons on Ashura]
@AbodeOfWisdom
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.
✔️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
Letter of Imam Ali to Malik e Ashtar
(Part Two)
💠Do justice for Allah, and do justice towards the people, as against your own selves, your near ones and those of your subjects for whom you have a liking because if you do not do so, you will be oppressive, and when a person oppresses the servants of Allah, instead of His creatures, Allah becomes his opponent.💠
💠And when Allah is the opponent of a person He tramples his plea, and we would remain in the status of being at war with Allah till he gives it up and repents.💠
💠Nothing is more inducive to the reversal of Allah’s bounty or for the hastening of His retribution than continuance in oppression because Allah hears the prayer of the oppressed and is on the look out for the oppressors.💠
@AbodeofWisdom
The Qur’an in Islam
Part lV
By Grand Ayatollah Sayyed Mohammad Husain Tabatabai (Blessings of God with him)
From this we may conclude that only God is empowered to make laws, since the only laws useful to man are those which are made according to his inherent nature.
It also follows that man's needs, arising from his outward circumstance and his inner reality, are fulfilled only by obeying God's instructions (or laws). These needs may arise through events beyond man's control or as a result of the natural demands of his body. Both are encompassed in the plan of life that God has designated for man. For, as the Qur'an says...
"The command is for none but God"
Joseph: 40 and 67 (transition Yusuf Ali)
which is to say that there is no governance (of man or society, of the inner or the outer) except that of God. Without a specific creational plan, based on the innate disposition of man, life would be fruitless and without meaning. We may understand this only through belief in God and a knowledge of his Unity, as explained in the Qur'an.
From here we may proceed to an understanding of the Day of Judgment, when man is rewarded or punished according to his deeds. Thereafter, we may arrive at knowledge of the prophets and of prophetic teachings, since man cannot be judged without being first instructed in the matter of obedience and disobedience. These three fundamental teachings are considered to be the roots of the Islamic way of life.
To these we may add the fundamentals of good character and morals which a true believer must possess, and which are a necessary extension of the three basic beliefs mentioned above. The laws governing daily activity not only guarantee man's happiness and moral character but, more importantly, increase his understanding of these beliefs and of the fundamentals of Islam.
It is not clear that a thief, a traitor, a squanderer or a libertine do not possess the quality of innocence; nor can a miser, who hoards money, be called a generous person. Similarly, some- one who never prays or remembers God cannot be called a believer in God and the Last Day, nor be described as His servant.
From this we may conclude that good character flourishes when joined to a pattern of correct actions; morals are to be found in the man whose beliefs are in harmony with these fundamentals. A proud man cannot be expected to believe in God nor be humble in respect to the Divine; nor can the man, who has never understood the meaning of humanity, justice, mercy or compassion, believe in the Day of Rising and the Judgment.
@AbodeofWisdom
🍂🍃🌾🍂🍃🌾🍂🍃🌾🍂🍃🌾
Given to One of His Officers Whom He Sent for the Collection of Zakat and Charities.
🔰✍🏼 He (Imam Ali ibn Abi Talib (peace be with them) ordered him to fear Allah in his secret matters and hidden actions, where there is no witness except the One and only Who watches over all.
🔰✍🏼 He also orders him that whatever he does in obedience to Allah openly should not be different from what he does secretly.
🔰✍🏼 Anyone whose hidden attitude is not different from his open one and whose action is not different from his words has discharged his obligation and his adoration is pure.
🔰✍🏼 He also ordered him that he should not harass the public. He should not be harsh to them and should not turn away from them because of the superiority of his official status over them because they are all brethren in faith and assist in the recovery of taxes:
🔰✍🏼 Certainly, you have a fixed share and a known right in this levy, and there are others who are poor, weak and starving. We shall discharge your rights. So, you should [first] discharge their rights. If you do not do so, you will have the largest number of enemies on the Day of Judgement.
🔰✍🏼 How wretched is the man whose enemies in the view of Allah are the needy, the destitute, the beggars, the turned away, the indebted and the (penniless) travellers?! Whoever treats the trust lightly, indulges in treachery and does not keep himself and his faith untarnished by it has certainly secured humiliation in this world while his humiliation and disgrace in the next world will be much greater.
🔰✍🏼 Surely, the greatest treachery is the treachery against the believers community, and the most ugly deceit is deceiving the faithful leaders, and that is the end of the matter.
@AbodeofWisdom
🍂🍃🌾🍂🍃🌾🍂🍃🌾🍂🍃🌾
This deed is good for their chastity. And it says about the prohibition of entering of the infidels in the mosque of Makkah that:
O you who believe! The idolaters are nothing but unclean, so they shall not approach the Sacred Mosque after this year… [Surah Tauba 9:28]
The infidels are impure and that is why they are not allowed to enter the holy mosque.
The Quran says about the public property and its one part should be spent on the poor people that:
Whatever Allah has restored to His Apostle from the people of the towns, it is for Allah and for the Apostle, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you… [Surah Hashr 59:7]
Allah has reserved this wealth for the Prophet (a.s.) and general expenses so that the wealth may not be limited between the rich and wealthy people and that the common people may not remain poor.
And in this way many philosophies of the Islamic laws are explained, to mention all of which would lengthen the book unduly.
We also get such examples from the traditions of the Holy Prophet (a.s.) and Imams (a.s.). The Imams (a.s.) themselves explained the philosophies of the Islamic laws or replied when asked by their companions. The great scholar Shaykh al-Saduq (a.r.) has written a famous book, Ilal al-Shara’i, as the name itself shows the book is the collection of such traditions.
Therefore, when we see that the glorious Quran itself and the Islamic leaders on many occasions have explained the logic behind Islamic laws, it is a proof that they have given us the right to discuss about it. If the situation were opposite, they would have prevented us from contemplation and research in the Islamic laws.
From whatever is said above, we conclude that it is allowed to do research and find the reasons behind Islamic laws.
And in this way the style and explanation of the Holy Prophet (a.s.) and the Holy Imams (a.s.) has given us the right to know the secrets of Islamic laws.
It is wrong to think that by explaining the philosophies of Islamic laws their importance and value is decreased, but in fact explanation of these things satisfies intellect and reason of a person and then he applies laws in his practical life, which makes his life more dynamic. And in this way a person does not follow the Islamic law in a dry way but acts on the laws of Islam with great fervor. This was one side of the question.
The other is that, as the time goes no matter how much our knowledge increases, it shall always be limited. We cannot come to know everything. If man had known all the things of the world, then the caravan of knowledge and research would have been stopped.
Rather the things, which we do not know are like a huge sea and the things, which we know are just like a __drop, or the things, which we know are like one line from a big book. And to know the things, which we do not know, we will require a professor from the other world, then also we will not be able to understand them. In the same way if the people who lived a thousand years ago were taught the scientific knowledge of this age so they would not have been able to understand. They would not have been able to reach the depth through their own thinking and intelligence.
We all know that the source of heavenly wisdom is from the infinite knowledge of the Almighty Allah. He is such a source that He is aware of the whole universe. For Him words like past, future, absent, present have no meaning; rather He is all knowing and aware of everything.
@AbodeofWisdom
After considering these facts, can we expect that we can understand all the philosophies of Islamic laws? If this was so, what was the need for prophets? We would sit and correct those things, which we feel right according to our whims and fancies, and would lead a life roaming the deserts.
And on the other side, the question arises: are we aware of the philosophy behind each existence of each creature in the world and about the laws, which govern them? The religious laws are not different from the creation and our knowledge regarding both of them is limited.
From this discussion, we conclude as follows:
In all the ages only those philosophies of the Islamic laws can be understood, which are in the ambit of their knowledge and according to their standard. Basically, we should not expect more because of our limited knowledge and the depth of the laws. We conclude by saying that for following the Islamic laws we cannot put the condition of knowing their philosophies, otherwise it means we are claiming to have unlimited knowledge and we are considering our intelligence equal to Allah’s and this is itself against logic.
In short, the discussions about the hidden logic behind the laws and the right to discuss about them is one thing and to obey these laws is another. The latter is not conditional to former.
We discuss about religious laws to increase our knowledge about their benefits, importance and different effects. We do not discuss these things to decide whether we should practice these laws or not.
It is like asking the doctor about our treatment, about the medicines prescribed; their effects and benefits etc. so that we can acquire more information about these things. However, our taking of medicine is not conditional on his explanation, otherwise it would be necessary that the person should also be a doctor.
It is necessary to keep this point in mind, that the purpose to discuss the secrets and hidden wisdom of the laws to the utmost level is to guess and imagine with fancy ideas the philosophies of the high religious laws. For example if it is said that Azan is the medium to make loud sounds, Prayers is a kind of Swedish exercise and the purpose of fast is to lose weight, Hajj is the means of income for Arabs and prostration (sajdah) and bowing (ruku) are the means to protect the bone’s.
Not at all, this is not the purpose about the Islamic laws, because fancy ideas and imagination not only distract a person from Islamic laws but also reduce their value implying that the Islamic laws are unreliable.
Adopted from introduction of the book "Logic for Islamic Rules" written by: Ayatullah Makarim Shirazi and Ayatullah Ja'far Subhani
@AbodeofWisdom
From now on,
💎 There is no need for a stick to turn into a snake,
💎 or a river to split...
💎 (Or) A child to be born without having a father...
💎 And (make the) dead come alive...
💎 Nor (do we need a) birth of a camel from a mountain...
💎 Nor turning fire into a garden...
💎 Yes (surely), today, a prophet emerges to the people who works with intellect and wisdom, and will own the hearts with his reasoning...
💎 To nullify and ruin the existence of ignorance...
💎 And to become a leader (even) to the Imāms...
💎 And become an insight for us all...
💎 (The) Rise and reappearance (of the last Imām) does not depend on miracles anymore!
💎 Reason, intellect and wisdom have attained its perfection, and everyone has to measure themselves on a scale with Mohammad.
@AbodeofWisdom
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.
✔️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
✔️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
The articles in this volume are dedicated to Professor Ahmad Mahdavi Damghani for the breadth and depth of his interests and his influence on those interests. They attest to the fact that his fervor and rigorously surgical attention to detail have found fertile ground in a wide variety of disciplines, including (among others) Persian literature and philology; Islamic history and historiography; Arabic literature and philology; and Islamic philosophy and jurisprudence. The volume has brought together some of the most respected scholars in the fields of Islamic studies and Islamic literatures, all his prior students, to contribute with articles that touch on the fields Professor Mahdavi Damghani has so permanently touched with his astonishing scholarship and attention to detail.
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