گفتگوهای تراثی

This book has a lot of useful information about the Iranian ancient art that can not be found elsewhere. The problem with this book is that it is very selective about the whereabouts of the Iranian antiquities. It only mentions the Iranian antiquities that are being kept in the Iranian museums and does not mention the whereabouts of the pieces that are not being kept in the Iranian museums.
@litera9

🔰The reality of the "Shi'a"🔰

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

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

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

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

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

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

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

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

📍When asked, where are these people?

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

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

@AbodeOfWisdom

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

In the
PRESENCE
of the
ALLAMAH TABATABAI



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

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

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

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

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

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

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

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

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

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

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

@AbodeofWisdom

💠 Ayatollah Dastaghaib Shirazi:

🌳"Do not imagine that your soul is in your head or in your heart. It is not like this. It is neither within the body nor out of it. The encirclement of soul is indeed amazing. Put your hand at any part of your body, the soul is there. It is both positive and negative. It is not in the body. It also is not
out of it.

🌳This is one of the finest (most delicate) things. Have you not experienced that sometimes if a thread or a strand of hair enters your mouth along with food it is at once detected and you push it out. Such signs pertaining to your body are there to make you realize that God encircles
and covers each and every thing and affair.

🌻“Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.” (65:12)

🌳The specimen or example is your own soul. O Man! If a snake bites at your foot, your soul knows of it at once. If a thin hair enters the body… If you ponder over the power of remembrance or learning by heart, it is unfathomable. How many things are stored in your brain!"

📚"Moral Values of Quran" by Ayatollah Dastaghaib Shirazi p. 410

@AbodeofWisdom

🔹🔸🔸🔸🔹🔸🔸🔸🔹🔸🔸🔸🔹

🔸 Sixth: The type, value, and conditions of what should be paid of Zakat al-Fitra.

Zakat al-Fitra should be given about three kilos per head of wheat or barley or dates or raisins or rice or millet etc.

It is also sufficient if he pays the price of one of these items in cash. As per obligatory precaution, he should not give from that food which is not staple in his place, even if it be wheat, barley, dates or raisins.

It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity or dust, and if it is mixed, but in its pure form it equals a sa’a (about 3 kilos) and the quantity of the thing mixed with it is negligible or usable, there is no harm in it.

If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient.

🔸 Seventh:The rulings of payment

🔹 Time of Payment
It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor person before Ramadhan, and adjusts the loan against fitrah, when payment of fitrah becomes obligatory, there is no harm in it.

🔹 Deadline for the Payment
If a person offers Eid ul fitr prayers, he should, on the basis of obligatory precaution, give fitrah before Eid prayers. But if he does not offer Eid prayers, he can delay giving fitrah till Zuhr.

🔹 Delivery time
If a person sets aside fitrah from his main wealth, and does not give it to a person entitled to receive it till Zuhr of Eid day, he should make Niyyat of fitrah as and when he gives it.

If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution, without making the Niyyat of ada or qadha.

🔸 Eighth: Exchanging the Amount Earmarked for Zakat al-Fitr

If a person sets aside fitrah, he cannot take it for his own use, and replace it with another sum or thing.

🔸 Ninth: How to Deliver Zakat al-Fitra

It is not necessary that the poor to whom fitrah is given should know that this is as Zakat al-Fitra.

@AbodeOfWisdom
🔹🔸🔸🔸🔹🔸🔸🔸🔹🔸🔸🔸🔹

Ayyaurai and the interviewer state that there is a medical coding conspiracy in order to increase income by claiming that there are deaths caused by COVID. This is false. We code and bill based on levels, depending on the complexity of the case. It has no difference whether it was COVID, chest pain, pneumonia, or anything, since the level is not usually based on the specific diagnosis. Additionally, the coding system takes YEARS to get updated, so I'm not sure where he made this information up saying that we are trying to code things as COVID. Once again, he probably made it up.

Ayyadurai states "Critically ill patients are immediately put on ventilators." They are not. Unlike him, people who practice medicine know that ventilators are a very difficult choice that we try to avoid unless necessary. We know that for many people, including those with COVID, if we were to put them on a ventilator, they may never be weaned. Once again, he is showing his weakness in the practice of medicine.

Ayyadurai states that flattening the curve is a "nonsensical science". If we do not try to reduce the number of hospitalizations, hospitals will run out of resources, resulting in many preventable deaths that would have otherwise been saved. Let's say that a hospital has 100 beds. If you do not try to reduce transmision of COVID, then perhaps after a month, you'll have 80 COVID patients, 20 non-COVID patients. At that point, you will run out of resources such as ventilators, so patients who have otherwise preventable illnesses, may not be able to get a ventilator and may die. If hospitals run out of resources and are overflowing, what if something as simple as IV fluids for dehydrated patients runs out? More deaths that would have been prevented otherwise. I don't understand his claims on this being "nonsensical". Once again, probably made it up.

He emphasises "building up people's immune system" as some sort of defense. He probably did not study, or is intentionally not mentioning, the science behind the immune system. In a properly functional immune system, if there is a foreign invader within the body, the body will recognize the invader, and spend a few days trying to build up defenses and eventually getting rid of it. In the meantime, the body will remember that invader so that the next time it tries to infect you, the body can get rid of it immediately. This is the EXACT science of vaccines. You are given a very small amount of the invasive organism so the body can identify it, then create immunity against it. This is the most natural way to fight an infection, so why are people irrationally against it? Many of these people have their own financial motives, and I suspect the same with this guy.

The role of vitamins in the body are certainly important, but they are not the solutions to everything that he professes them to be. There are toxic levels of vitamins that can result in medical problems. The role of vitamins strengthening the immune system is only semi-valid too. Just because you have a functioning immune system, there is no evidence that increasing vitamin intake will speed up the process to defeat an infection.

He is VERY deceptive with the way he describes things. He claims that scurvy was first thought to be due to germs. The strange thing is, the germ theory that we have today, was barely developed until the late 1800's. Scurvy (lack of vitamin C) was a major issue in the 1600-1700s, and the solution (eating fruits) was discovered in the 1700s. So once again, he provides selective information to make uninformed conclusions. Once again, he likely made it up.

Scurvy and Pellagra are two well-known, although rarely seen, diseases in medicine. I don't understand why he selectively states that they were thought to be due to germs. Even if that's the case, that does not discount the current practice of medicine and the fact that the treatment for them is vitamin supplementation.

Apologies for the long write-up. Please let me know if you have anymore questions.

@AbodeofWisdom

Fasting According to Five Islamic Schools of Law (Part 01)

By: Āyatollāh AllamehbMuhammad Jawad Maghniyya

Translated from the Arabic by Mujahid Husayn
—————————————-
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
Fasting in the month of Ramadan is one of the ‘pillars’ of the Islamic faith. No proof is required to establish its being obligatory (wajib) and one denying it goes out of the fold of Islam, because it is obvious like salat, and in respect of anything so evidently established both the learned and the unlettered, the elderly and the young, all stand on an equal footing.

It was declared an obligatory duty (fard) in the second year of the Hijrah upon each and every mukallaf (one capable of carrying out religious duties, i.e. a sane adult) and breaking it (iftar) is not permissible except for any of the following reasons:

1. Hayd and nifas: The schools concur that fasting is not valid for women during menstruation and puerperal bleeding.

2. Illness: The schools differ here. The Imamis observe: Fasting is not valid if it would cause illness or aggravate it, or intensify the pain, or delay recovery, because illness entails harm (darar) and causing harm is prohibited (muharram). Moreover, a prohibition concerning an ‘ibadah (a rite of worship) invalidates it. Hence if a person fasts in such a condition, his fast is not valid (sahih).

A predominant likelihood of its resulting in illness or its aggravation is sufficient for refraining from fasting. As to excessive weakness, it is not a justification for iftar as long as it is generally bearable. Hence the extenuating cause is illness, not weakness, emaciation or strain, because every duty involves hard- ship and discomfort.

The four Sunni schools state: If one who is fasting (sa’im) falls ill, or fears the aggravation of his illness, or delay in recovery, he has the option to fast or refrain. Iftar is not incumbent upon him; it is a relaxation and not an obligation in this situation. But where there is likelihood of death or loss of any of the senses, iftar is obligatory for him and his fasting is not valid.

3. A woman in the final stage of pregnancy and nursing mothers. The four schools say: If a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for iftar, the schools concur that she is bound to perform its qada’ later. They differ regarding its substitute (fidyah) and atonement (kaffarah).

In this regard the Hanafis observe: It is not at all wajib. The Malikis are of the opinion that it is wajib for a nursing woman, not for a pregnant one. The Hanbalis and the Shafi’is say: Fidyah is wajib upon a pregnant and a nursing woman only if they fear danger for the child; but if they fear harm for their own health as well as that of the child, they are bound to perform the qada’ only without being required to give fidyah. the fidyah for each day is one mudd, which amounts to feeding one needy person (miskeen).1

The Imamis state: If a pregnant woman nearing childbirth or the child of a nursing mother may suffer harm, both of them ought to break their fast and it is not valid for them to continue fasting due to the impermissibility of harm. They concur that both are to perform the qada’ as well as give fidyah, equaling one mudd, if the harm is feared for the child. But if the harm is feared only for her own person, some among them observe: She is bound to perform qada’ but not to give fidyah, others say: She is bound to perform qada’ and give fidyah as well.

@AbodeofWisdom

Zakat-e Fitra is obligatory (Wajib) on the individual who is an adult, sane and financially capable.

Zakat-e Fitrah should be set aside on the eve preceding Eid-e Fitr day and be paid on the day itself, which marks the first day of the month of Shawwal. It may also be paid earlier to the poor/needy mominin, or to who will take the responsibility to distribute zakat-e fitrah during eid day to the needy/poor mominin. It is not necessary that the poor/needy to whom fitrah is given should know that this is as zakat-e fitrah.

From the time of sunset on the night preceding Eid day (last night of month of Ramadhan), until next day before Eid prayers (maximum delay in giving fitrah is till Zohr), person should give zakat-e fitrah with the only intention of “Qorbatan Ila-llah”, that is, to comply with the pleasure of Almighty Allah. He should give, for himself as well as on behalf of all those who are his dependents (even if one’s child is born before the sunset), about three kilos per head of wheat or barley or dates or raisins or rice or millet etc.

It is also sufficient if he pays the price of one of these items in cash. It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity, dust, sand gravels, and if it is mixed, but in its pure form it equals about 3 kilos, and the quantity of the thing mixed with it is negligible or usable, there is no harm in it. If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient.

It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor/needy momin person before Ramadhan, and adjusts the loan as fitrah on the night of preceding Eid day until eid-e fitr prayers, as to be used in the Eid day (when payment of fitrah becomes obligatory), there is no harm in it.

If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution.

@AbodeofWisdom

Zakat-e Fitra is obligatory (Wajib) on the individual who is an adult, sane and financially capable.

Zakat-e Fitrah should be set aside on the eve preceding Eid-e Fitr day and be paid on the day itself, which marks the first day of the month of Shawwal. It may also be paid earlier to the poor/needy mominin, or to who will take the responsibility to distribute zakat-e fitrah during eid day to the needy/poor mominin. It is not necessary that the poor/needy to whom fitrah is given should know that this is as zakat-e fitrah.

From the time of sunset on the night preceding Eid day (last night of month of Ramadhan), until next day before Eid prayers (maximum delay in giving fitrah is till Zohr), person should give zakat-e fitrah with the only intention of “Qorbatan Ila-llah”, that is, to comply with the pleasure of Almighty Allah. He should give, for himself as well as on behalf of all those who are his dependents (even if one’s child is born before the sunset), about three kilos per head of wheat or barley or dates or raisins or rice or millet etc.

It is also sufficient if he pays the price of one of these items in cash. It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity, dust, sand gravels, and if it is mixed, but in its pure form it equals about 3 kilos, and the quantity of the thing mixed with it is negligible or usable, there is no harm in it. If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient.

It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor/needy momin person before Ramadhan, and adjusts the loan as fitrah on the night of preceding Eid day until eid-e fitr prayers, as to be used in the Eid day (when payment of fitrah becomes obligatory), there is no harm in it.

If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution.

@AbodeofWisdom

Zakat-e Fitra is obligatory (Wajib) on the individual who is an adult, sane and financially capable.

Zakat-e Fitrah should be set aside on the eve preceding Eid-e Fitr day and be paid on the day itself, which marks the first day of the month of Shawwal. It may also be paid earlier to the poor/needy mominin, or to who will take the responsibility to distribute zakat-e fitrah during eid day to the needy/poor mominin. It is not necessary that the poor/needy to whom fitrah is given should know that this is as zakat-e fitrah.

From the time of sunset on the night preceding Eid day (last night of month of Ramadhan), until next day before Eid prayers (maximum delay in giving fitrah is till Zohr), person should give zakat-e fitrah with the only intention of “Qorbatan Ila-llah”, that is, to comply with the pleasure of Almighty Allah. He should give, for himself as well as on behalf of all those who are his dependents (even if one’s child is born before the sunset), about three kilos per head of wheat or barley or dates or raisins or rice or millet etc.

It is also sufficient if he pays the price of one of these items in cash. It is necessary that wheat or any other thing which a person gives as fitrah is not mixed with another commodity, dust, sand gravels, and if it is mixed, but in its pure form it equals about 3 kilos, and the quantity of the thing mixed with it is negligible or usable, there is no harm in it. If a person gives fitrah from a thing which is inferior or defective, it will not be sufficient.

It is not correct to give fitrah before the month of Ramadhan, and it is better that it should not be given even during the month of Ramadhan. However, if a person gives loan to a poor/needy momin person before Ramadhan, and adjusts the loan as fitrah on the night of preceding Eid day until eid-e fitr prayers, as to be used in the Eid day (when payment of fitrah becomes obligatory), there is no harm in it.

If a person does not give fitrah at the time when its payment becomes obligatory, and does not also set it aside, he should give fitrah later on the basis of precaution.

@AbodeofWisdom

Ayatollah Khoei:

“Many narrations from the infallibles imply that the validity of worship (i.e. God accepting our worship) requires having the guardianship of the Master of Believers, Ali (peace be with him). Thus, the religious deeds of those who do not follow the twelver Shi’ah faith are like a mirage in the desert, as though they did not perform any actions and did not derive any benefit except for remorse and regret.”

@AbodeofWisdom

✅ Methodology

Methodology is the systematic, theoretical analysis of the methods applied to a field of study. It comprises the theoretical analysis of the body of methods and principles associated with a branch of knowledge. Typically, it encompasses concepts such as paradigm, theoretical model, phases and quantitative or qualitative techniques.[1]
A methodology does not set out to provide solutions—it is therefore, not the same as a method. Instead, a methodology offers the theoretical underpinning for understanding which method, set of methods, or best practices can be applied to a specific case, for example, to calculate a specific result.
It has been defined also as follows:

"the analysis of the principles of methods, rules, and postulates employed by a discipline";[2]

"the systematic study of methods that are, can be, or have been applied within a discipline";[2]

"the study or description of methods".[3]

✍ ویکی

He is working on a Sufi text by Ḥusayn ibn Yaʿqūb Shāh whose works are still in manuscript and has never been published. In his text, there are some parts of فی الاستغاثة in Arabic, but they do not necessarily follow the rules of Arabic grammar. Here is an example of one (please ignore the zīr zabar, etc.):

اللهُ نورُ السَّمٰواتِ وَال۫اَرضِ و یا مُحیُ ال۫حَقیقةِ وَالسُّنَّةّ وَال۫فَرضِ
یا نُورَ النّورِ عَلَی وَ یا نُورٌ فَوقَ النّورِ وَ تَحتَ النُّورِ
یا رَحمٰنُ الرَّحیمِ وَ یَا مُستَعانُ الکریمِ
یَا سَلامُ ال۫مؤمِنِ و یا عَلّامُ ال۫مُهَیمِنِ
یا خالِقُ ال۫وَهّابِ وَ یا رَازِقُ التَّوابِ
یا غَفّارُ ال۫مُصَوِّرِ و یا جَبّارُ ال۫مُتَکَبِّرِ
It is clear that these are not following the rules of Arabic grammar because of lines such as the following:

یا مالِکَ ال۫عَلاّم و یا ذُوال۫جَلالِ وال۫اِکرامِ

However, in Arabic this should be و یا ذاال۫جَلالِ وال۫اِکرامِ.

Are you aware of any textbooks or guidelines in Persian and explain what the Persian rules are for such texts? the professor was originally vowelling them as they are vowelled in Arabic. However, that will not work as the original authors seem not to have followed Arabic grammar but rather had some sort of Persian grammar in mind. Unfortunately, we haven't found any reference to this situation in any Persian grammars or in books such as Dastūṛ-i Khaṭṭ-i Fārsī. I would be grateful for any references that you might have.
besides, I am wondering if any studies have been written on “Persianizations” of Arabic prayers, such as:
Yā ḥayy al-qayyūm (in Arabic it would be “al-ḥayy al-qayyūm”
Yā dhū’l-jalāl wa’l-ikrām (in Arabic it should be “yā dha’l-jalāl wa’l-ikrām).
As far as I know, it is unusual that a language imposes its own grammar or pronunciation to a complete sentence or a whole paragraph of a foreign language but it has happened in writings by Yaʿqūb Shāh . Please notice that in this particular case, the author and scribe were very fluent in Arabic. I do appreciate it if you could provide an explanation for this issue.