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A Brief Biography of Mirza Muhammad Baqir Sharif Tabatabaei

Mirza Muhammad Baqir Sharif Tabatabaei was born in a village named “Qehi” in the vicinity of Isfahan. His father, Mulla Muhammad Jafar was an admirer of Sheikh Ahmad Ahsaei Ala Maqami.
After learning the basics of from his father, Mirza Muhammad Baqir travelled to Isfahan to continue his education, and resided in Nimavard School where he studied different sciences for several years. Then he met one of the admirers of Haj Muhammad Karim Kermani, (who was also known as “Badr”). Since Kermani was on a pilgrimage to Imam Reza’s shrine in Mashhad through Yazd, he travelled to Yazd in the hope of visiting the great man in 1261 Hijri year.
Since the path was dangerous, and Kermani returned to Kerman, Mirza Muhammad Baqir accompanied him to Kerman, and resided in Ibrahimieh School, studying Islamic theology. In a short time he had reached a level where he could teach the lessons of his grand master.

After several years, the date of which is not known, Kermani sent him to the city of Naein for preaching and guidance, where he spent some years preaching and proselytizing.
Mirza Muhammad Baqir immediately gained the attention and respect of the Sheikhieh members of Naein, Anarak, Jandaq, Biabanak and the surrounding cities.
Then he returned to Kerman, Until Kermani left for a pilgrimage to Karbala in 1283 Hijri year. When he arrived in Hamedan, because of the great number of Sheikhieh adherents, and also lack of great leaders after the demise of Mullah Abdulsamad Hamedani, he appointed Mirza Muhammad Baqir as a leader in his absence, and continued his pilgrimage to Karbala.
Mirza Muhammad Baqir stayed in Hamedan since his mentor had mandated it. He engaged in preaching, proselytizing and teaching Islamic principles for 32 years. He was a great leader and protector for the Sheikhieh members after the demise of his mentor until 1315 Hijri.
In Eid al-Fitr of 1315 when the riots of Hamedan occurred, he migrated to Jandaq village and stayed there for the rest of his fruitful life, teaching Islamic principles and preaching. He passed away on the 23th of Sha’ban 1319, at the age of 80. After Maqrib and Isha prayer.
This great man was buried in the same village, but after two years his body was moved to Mashhad to be laid to rest in Imam Reza’s shrine, next to his Imam. He has left more than 190 manuscripts and almost 2000 sermons and teachings.

The greatest and divine punishment is to treat his servant with justice.
That is, whatever the weak servant did to the ignorant, Allah Almighty, the Almighty, the Wise, will give him the answer of the same servant.
Which servant can endure this torment? !!
nobody.
Because all the actions of the servant with any level of knowledge received from Allah Almighty are still incomplete and low and full of error and ignorance
Because the servant in front of his Creator is nothing, nothing, nothing.

To escape from this court, that is, divine justice, the poor servant seeks an intercessor, a mitigator, a friend and a helper, so that the just just ruler may reduce his justice and increase his grace, mercy and forgiveness.

A Promised Land
Barack Obama
A riveting, deeply personal account of history in the making—from the president who inspired us to believe in the power of democracy.

In the stirring, highly anticipated first volume of his presidential memoirs, Barack Obama tells the story of his improbable odyssey from young man searching for his identity to leader of the free world, describing in strikingly personal detail both his political education and the landmark moments of the first term of his historic presidency—a time of dramatic transformation and turmoil.

Obama takes readers on a compelling journey from his earliest political aspirations to the pivotal Iowa caucus victory that demonstrated the power of grassroots activism to the watershed night of November 4, 2008, when he was elected 44th president of the United States, becoming the first African American to hold the nation’s highest office.

Reflecting on the presidency, he offers a unique and thoughtful exploration of both the awesome reach and the limits of presidential power, as well as singular insights into the dynamics of U.S. partisan politics and international diplomacy. Obama brings readers inside the Oval Office and the White House Situation Room, and to Moscow, Cairo, Beijing, and points beyond. We are privy to his thoughts as he assembles his cabinet, wrestles with a global financial crisis, takes the measure of Vladimir Putin, overcomes seemingly insurmountable odds to secure passage of the Affordable Care Act, clashes with generals about U.S. strategy in Afghanistan, tackles Wall Street reform, responds to the devastating Deepwater Horizon blowout, and authorizes Operation Neptune’s Spear, which leads to the death of Osama bin Laden.

A Promised Land is extraordinarily intimate and introspective—the story of one man’s bet with history, the faith of a community organizer tested on the world stage. Obama is candid about the balancing act of running for office as a Black American, bearing the expectations of a generation buoyed by messages of “hope and change,” and meeting the moral challenges of high-stakes decision-making. He is frank about the forces that opposed him at home and abroad, open about how living in the White House affected his wife and daughters, and unafraid to reveal self-doubt and disappointment. Yet he never wavers from his belief that inside the great, ongoing American experiment, progress is always possible.

This beautifully written and powerful book captures Barack Obama’s conviction that democracy is not a gift from on high but something founded on empathy and common understanding and built together, day by day

A Brief Biography of Mirza Muhammad Baqir Sharif Tabatabaei

Mirza Muhammad Baqir Sharif Tabatabaei was born in a village named “Qehi” in the vicinity of Isfahan. His father, Mulla Muhammad Jafar was an admirer of Sheikh Ahmad Ahsaei Ala Maqami.
After learning the basics of from his father, Mirza Muhammad Baqir travelled to Isfahan to continue his education, and resided in Nimavard School where he studied different sciences for several years. Then he met one of the admirers of Haj Muhammad Karim Kermani, (who was also known as “Badr”). Since Kermani was on a pilgrimage to Imam Reza’s shrine in Mashhad through Yazd, he travelled to Yazd in the hope of visiting the great man in 1261 Hijri year.
Since the path was dangerous, and Kermani returned to Kerman, Mirza Muhammad Baqir accompanied him to Kerman, and resided in Ibrahimieh School, studying Islamic theology. In a short time he had reached a level where he could teach the lessons of his grand master.

After several years, the date of which is not known, Kermani sent him to the city of Naein for preaching and guidance, where he spent some years preaching and proselytizing.
Mirza Muhammad Baqir immediately gained the attention and respect of the Sheikhieh members of Naein, Anarak, Jandaq, Biabanak and the surrounding cities.
Then he returned to Kerman, Until Kermani left for a pilgrimage to Karbala in 1283 Hijri year. When he arrived in Hamedan, because of the great number of Sheikhieh adherents, and also lack of great leaders after the demise of Mullah Abdulsamad Hamedani, he appointed Mirza Muhammad Baqir as a leader in his absence, and continued his pilgrimage to Karbala.
Mirza Muhammad Baqir stayed in Hamedan since his mentor had mandated it. He engaged in preaching, proselytizing and teaching Islamic principles for 32 years. He was a great leader and protector for the Sheikhieh members after the demise of his mentor until 1315 Hijri.
In Eid al-Fitr of 1315 when the riots of Hamedan occurred, he migrated to Jandaq village and stayed there for the rest of his fruitful life, teaching Islamic principles and preaching. He passed away on the 23th of Sha’ban 1319, at the age of 80. After Maqrib and Isha prayer.
This great man was buried in the same village, but after two years his body was moved to Mashhad to be laid to rest in Imam Reza’s shrine, next to his Imam. He has left more than 190 manuscripts and almost 2000 sermons and teachings.

Robert Jastrow, the famous astrophysicist, and leading NASA scientist of his time stated:

"At this moment it seems as though science will never be able to raise the curtain on the mystery of creation. For the scientist who has lived by his faith in the power of (only) reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries".

References:
• 'God and the Astronomers' by Robert Jastrow, pg. 107
-----also found in----
• 'The Language of God' by Francis S. Collins, pg. 66


@AbodeofWisdom

⚖️Justice of Imam Ali (peace be with him):

➡️The Retirement

📍The old man, a Christian by religion, had worked all his life; but had not been able to save anything for his old age. Lately he had become also blind. Old age, poverty and blindness had joined hands and he had no other way except begging. He used to stand at the corner of a lane for begging. People had compassion for him and gave him some alms from which he ate every day, and so he con- tinued his sad life.

📍One day Ali, the Leader of the Faithfuls passed through the lane and saw the beggar in that condition. Ali, out of his concern for others, enquired about the old man. He wanted to know the factors which led him to that condition. "Had he no son to support him? Or, is there no other way for him to live a respectable life in his old age?"

📍The people who knew the old man came forward and informed Ali that he was a Christian and had worked hard so long as he had his eyes, and was young and strong. Now that he had lost his youth as well as his eyes he was unable to do any work; also he had no savings, so it was natural that he was begging.

📍Ali said, "Strange! Till he had strength you extracted work from him and now you have left him on his own?" His story shows that he had worked when he had the strength. Therefore, it is the duty of the Government and the society to support him till he is alive. Go, and give him a life-pension from the State-treasury."

📚Reference
-[“Anecdotes of Pious Men” by Ayatollah Mutahhari, pg. 69]

@AbodeofWisdom

The Bible, The Qur'an and Science

The Holy Scriptures Examined In The Light Of Modern Knowledge

by

Dr. Maurice Bucaille
Translated from French by
Alastair D. Pannell and The Author

"Foreword"
In his objective study of the texts, Maurice Bucaille clears away many preconceived ideas about the Old Testament, the Gospels and the Qur'an. He tries, in this collection of Writings, to separate what belongs to Revelation from what is the product of error or human interpretation. His study sheds new light on the Holy Scriptures. At the end of a gripping account, he places the Believer before a point of cardinal importance: the continuity of a Revelation emanating from the same God, with modes of expression that differ in the course of time. It leads us to meditate upon those factors which, in our day, should spiritually unite rather than divide-Jews, Christians and Muslims.

As a surgeon, Maurice Bucaille has often been in a situation where he was able to examine not only people's bodies, but their souls. This is how he was struck by the existence of Muslim piety and by aspects of Islam which remain unknown to the vast majority of non-Muslims. In his search for explanations which are otherwise difficult to obtain, he learnt Arabic and studied the Qur'an. In it, he was surprised to find statements on natural phenomena whose meaning can only be understood through modern scientific knowledge.

He then turned to the question of the authenticity of the writings that constitute the Holy Scriptures of the monotheistic religions. Finally, in the case of the Bible, he proceeded to a confrontation between these writings and scientific data.

The results of his research into the Judeo-Christian Revelation and the Qur'an are set out in this book.

💠Islamic View of God💠

🌻Allamah Muhammad Hussayn Tabātabā'i':

🔹"Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that “He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.

🔹The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.

🔹Yet each of the phenomena of this world which possesses the reality that We discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent.

🔹We call this Immutable Reality, which is imperishable (that is Necessary Being), God".

📚"Shiism, Doctrines, Thought, and Spirituality" pg. 111

@AbodeofWisdom

The Qur’an in Islam

Part ll

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

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

‎💢 وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ 💢

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

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

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

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

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

@AbodeofWisdom

🌹Imam Husain (peace be with him) asked his father, Imam Ali (peace be with him) in regards to the silence of the Prophet (peace be with him and his progeny):

🍃"His silence was based on four things:

1) Forebearence
2) Caution
3) Consideration
4) Contemplation

🔹As for (his silence in) consideration, this was in order to look and listen to everyone carefully.

🔹As for contemplation, it was about what remains and what perishes [awe of the permanent reality of God, and the finitude of the universe and nature].

🔹He had a perfect balance of forebarence and patience. Nothing would enrage him or upset him

🔹He was cautious in four things: in his doing a good deed so that others would emulate him, in his abandoning evil so that others would also reject it, in his struggle to make the best decisions to reform his community, and in his performing that which secures the good of this world and the next".

📚Reference:
-Ma'āni al Akhbār: 83
-Uyūn Akhbār al-Ridha, 1:246
-Sunan an-Nabi p. 46

@AbodeofWisdom

🌲🌲🌻Du'a🌻🌲🌲

✴️Question: "Is there any disagreement between du'a (supplication, prayer, request) and the idea of submission to God and satisfaction with His ordainments? For instance, when Abraham was being cast into fire by a catapult, Gabriel inquired if he needed anything. He replied, 'not from you're. Then, Gabriel suggested that he should invoke God to deliver him from the fire, but Abraham replied, 'His (God's) knowledge of my states makes me needless to state".

✅Answer by Allamah Tabātabā'i: "There are two kinds of prayer (du'a).

1️⃣One is to state one's spiritual and psychological condition. For instance, Abu Dharr fell sick and was visited by Uthmān who asked him, 'why do you not see a physician?' He replied, 'the Physician (that is, God) has afflicted me with this illness.

2️⃣The other kind is to invoke God to grant one's request, which is also desirable. God, Almighty says: 'Call Me! And I will answer you (40:60); Everyone in the heavens and the Earth asks Him. Every day He is engaged in some work (55:29); When my servants ask you about Me, (tell them that) I am indeed nearmost. I answer the supplicant's call when he calls Me' (2:186). The account of Abraham fall into the first category".

📚Reference
🔹"In the Presence of the Allamah: 727 Questions about Islam" by Muhammad Husayn Rukhshad, pg. 137, no. 614

@AbodeofWisdom

📝An Account of Luqman the Wise:

💠It is recorded in reliable sources that Imam Ja‘far as-Sadiq said,

📍 “I swear by Allah and say that Allah did not give wisdom owing to his lineage, wealth, family or physique but only because he was steadfast in obeying Allah and refraining from His disobedience. He was a silent gentleman who never talked without wisdom. He possessed a peaceful heart and a thoughtful mind. His eyes were ever ready to pick up admonition and did not required others’ advice. He did not sleep in daytime. Nobody ever saw him bathing or answering nature’s calls openly like others of that time because he carried out all such affairs secretly. He had a sharp eye but he never liked to be aware of others’ secrets. He never laughed on any occasion fearing his sins nor did he frown upon anybody for his own sake. He never ridiculed anyone. He neither became overjoyed by getting any worldly gift nor became sorrowful due to losing anything. He married many women and begot many children. Many of his children died but he never wept at their loss nor counted their number to be proud (of their number).

📍He never went away from two quarrelling persons until he made peace between them and they gave up fighting. He never got pleased with anyone’s good word unless he obtained its meaning and explanation. He also asked from whom the other person heard it. Most of the time he sat with the wise, the intelligent and jurisprudents. He used to go to the judges and the kings and the rulers only to get lesson from their conditions. While seeing the judges he used to be kind looking to their difficult duties. He was also kind toward the kings thinking that being ignorant they were running away from Allah and were loving the material world. He took lessons from their (kings) events. He also used to remember some of their undesirable things whereby he controlled his desires. He fought his desires and kept away from conspiracies of Satan. He treated the diseases of his soul through contemplation and by obtaining lessons from worldly people. He never moved from his place unless he had a hope of any gain by doing anything. Because of all these qualities Allah had bestowed upon him His wisdom and had made him sinless. In the middle part of a day when the rest of the people were taking rest, Allah sent some of His angels to Luqman. The angels called Luqman but in such a way that he could only hear their voice without seeing them".

📚 "Hayāt al Qulūb" by Vol. 1

@AbodeofWisdom

Robert Jastrow, the famous astrophysicist, and one of the leading NASA scientist of his time stated:

"At this moment it seems as though science will never be able to raise the curtain on the mystery of creation. For the scientist who has lived by his faith in the power of (only) reason, the story ends like a bad dream. He has scaled the mountains of ignorance; he is about to conquer the highest peak; as he pulls himself over the final rock, he is greeted by a band of theologians who have been sitting there for centuries".

References:
• 'God and the Astronomers' by Robert Jastrow, pg. 107
-----also found in----
• 'The Language of God' by Francis S. Collins, pg. 66

💠Islamic View of God💠

🌻Allamah Muhammad Hussayn Tabātabā'i':

🔹"Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that “He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.

🔹The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.

🔹Yet each of the phenomena of this world which possesses the reality that We discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent.

🔹We call this Immutable Reality, which is imperishable (that is Necessary Being), God".

📚"Shiism, Doctrines, Thought, and Spirituality" pg. 111

@AbodeofWisdom

💠Islamic View of God💠

🌻Allamah Muhammad Hussayn Tabātabā'i':

🔹"Consciousness and perception, which are intertwined with man's very being, make evident by their very nature the existence of God as well as the world. For, contrary to those who express doubt about their own existence and everything else and consider the world as illusion and fantasy, we know that a human being at the moment of his coming into existence, when he is already conscious and possesses perception, discovers himself and the world. That is to say, he has no doubt that “He exists and things other than he exist." As long as man is man this comprehension and knowledge exist in him and cannot be doubted, nor do they undergo any change.

🔹The perception of this reality and existence which man affirms through his intelligence, in opposition to the views of the sophist and skeptic, is immutable and can never be proven false. That is to say, the claim of the sophist and the skeptic which negates reality can never be true, because of man's very existence. There is within the immense world of existence a permanent and abiding reality which pervades it and which reveals itself to the intelligence.

🔹Yet each of the phenomena of this world which possesses the reality that We discover as conscious and perceiving human beings loses its reality sooner or later and becomes nonexistent. From this fact itself it is evident that the visible world and its parts are not the essence of reality (which can never be obliterated or destroyed). Rather, they rely upon a permanent Reality through which they gain reality and by means of which they enter into existence. As long as they are connected and attached to it they possess existence and as soon as they are cut off from it they become nonexistent.

🔹We call this Immutable Reality, which is imperishable (that is Necessary Being), God".

📚"Shiism, Doctrines, Thought, and Spirituality" pg. 111

@AbodeofWisdom

🌹Imam Husain (peace be with him) asked his father, Imam Ali (peace be with him) in regards to the silence of the Prophet (peace be with him and his progeny):

🍃"His silence was based on four things:

1) Forebearence
2) Caution
3) Consideration
4) Contemplation

🔹As for (his silence in) consideration, this was in order to look and listen to everyone carefully.

🔹As for contemplation, it was about what remains and what perishes [awe of the permanent reality of God, and the finitude of the universe and nature].

🔹He had a perfect balance of forebarence and patience. Nothing would enrage him or upset him

🔹He was cautious in four things: in his doing a good deed so that others would emulate him, in his abandoning evil so that others would also reject it, in his struggle to make the best decisions to reform his community, and in his performing that which secures the good of this world and the next".

📚Reference:
-Ma'āni al Akhbār: 83
-Uyūn Akhbār al-Ridha, 1:246
-Sunan an-Nabi p. 46

@AbodeofWisdom

🌹Imam Husain (peace be with him) asked his father, Imam Ali (peace be with him) in regards to the silence of the Prophet (peace be with him and his progeny):

🍃"His silence was based on four things:

1) Forebearence
2) Caution
3) Consideration
4) Contemplation

🔹As for (his silence in) consideration, this was in order to look and listen to everyone carefully.

🔹As for contemplation, it was about what remains and what perishes [awe of the permanent reality of God, and the finitude of the universe and nature].

🔹He had a perfect balance of forebarence and patience. Nothing would enrage him or upset him

🔹He was cautious in four things: in his doing a good deed so that others would emulate him, in his abandoning evil so that others would also reject it, in his struggle to make the best decisions to reform his community, and in his performing that which secures the good of this world and the next".

📚Reference:
-Ma'āni al Akhbār: 83
-Uyūn Akhbār al-Ridha, 1:246
-Sunan an-Nabi p. 46

@AbodeofWisdom