?

Log in

aminasadr
20 July 2016 @ 10:05 pm

Устав от душных сборищ и дежурных од,


Сгибания лучей для преломленных глаз,


Скользящих в направлении нейтральных вод


Я молча провожу и позабуду враз.


Пусть унесут в туман свой похоронный вой -


Я вслед им горсть земли из вежливости брошу,


А здесь - борьба за жизнь, которую с собой


Мы пронесем сквозь смерть, и, как венок, возложим


У памятников тем, кто, оседлав судьбу,


Живее всех живых, усталости не зная,


Горячими устами вознося мольбу,


Галопом мчался в бой, но не с мечтой о рае,


А с верностью присяге Господу миров,


Отстаивая право зваться человеком;


Нет, нас не заточить под крышками гробов,


Не втиснуть в корридор отмерянного века!


Промчимся по нему, доспехами гремя,


И ржаньем лошадей всех судей заглушая,


И пусть наперебой позором нас клеймят:


Мы честь на одобренье ввек не променяем.

 
 
aminasadr
09 July 2016 @ 12:42 am

You reveal onto me my desire to live,

Endlessly, inseparably... If

It was not for fatality of envy,

Openly, insatiably, straight from the tree

We would eat the fruits. See

How rich our palaces are, how bright!

If it wasn't for evil of pride,

Deliberately, bravely in vibrant tones

We would dress, and sit on the thrones

Of those who were chosen to love.

I'll describe it to you, you will laugh..

Who, but me, knows the worth of your laughter?

I am your "now", and "forever after",

So late, yet in time for the final embrace.

Truthfully, adventurously we gaze

At each other's oceans;

Only fools would believe that by chance

They converged, salty and sweet.

Indeed, We did not decide to begin,

But discovered the way to complete.

 
 
aminasadr
29 May 2016 @ 09:39 pm

There is no way to exhaust various ways of speaking about Allah except it would exhaust the speech itself. Yet, reflecting on the very gift of speech gives us a glance at the qualities of the giver. And why should we not consider reflecting on it while Allah Himself mentions it to us:

خَلَقَ الْإِنسَانَ
عَلَّمَهُ الْبَيَانَ
(55:3-4)

What a gift it is! How, if not by means of speech, would man manifest fruits of his knowledge and understanding? How could one soul unveil some of its' vast hidden world to another soul? And while we are too far from appreciating the ability to express our thoughts, Allah is too Exalted for us to imagine that he would merely provide us with a tool. Rather, He has provided a tool that is perfectly designed and is suitable for the perfectly designed creature. A tool which has a variable sophistication and strength to match the skill of the user. Thus, the design of Allah made eloquence possible. And then there is another level and dimension of the miracle of human speech, a dimension we might have witnessed in the words and supplications of Amir al Mu'mineen, lines of poetry or the words of some of the brightest novelists: art. Indeed, artistic speech is unlike simple expression and is beyond eloquence: not only it can perfectly reach the target but it also has some degree of power to direct, move and transform receptive hearts.



As we can see, we have been endowed with a highly sophisticated, intricately designed and eminently powerful faculty. How strange would it be to believe that it is safe to use it without thorough consideration and restraint!

The dangers of uncontrolled and abundant speech have been heavily emphasized by the Holy Prophet and and his pure Household. From the multitude of well-known narrations in this regard, a few can be mentioned to illustrate their stance:

Ma`adh ibn Jabal asked the Noble Prophet : “Shall we be held responsible for what we say?” The Prophet said:









ثَكَلَتْكَ أُمُّكَ يا بْنَ جَبَلٍ! وَهَل يَكُبُّ النَّاسَ (في جَهَنَّمَ) عَلى مَناخِرِهِم إلاّ حَصَائِدُ ألْسِنَتِهِمْ؟







“O Ibn Jabal! May your mother be bereft of you! Does anything else throw people down on their faces (in Hell) other than the harvest of their tongues?”(1)


Imam Ali(sa) has said:

إن لسان ابن آدم يشرف كل يوم على جوارحه فيقول: كيف أصبحتم ؟ فيقولون: بخير إن تركتنا، ويقولون: الله الله فينا ! ويناشدونه ويقولون: إنما نثاب بك ونعاقب بك"

"Indeed, every day the tongue of the son of Adam checks upon his limbs, saying: "How have you started the morning?" They say: "We are in a good condition as long as you spare us!" Then they say: "Allah Allah [we enjoin you for Allah's sake] [to be mindful] about us!" They petition him and say:"Verily we are rewarded because of you and we are punished because of you!" (2)

He has also said:

اللِّسَانُ سَبُعٌ إنْ خُلِّيَ عَقَرَ.

“The tongue is a beast that will cause an injury when unleashed.”(3)


The above warnings are sufficient for us to realize the magnitude of consequences and consider the value of silence as much as we consider the value of speech. However, the merit of silence does not only lie in protecting us from sin. Silence, in fact, is a condition for meaningful speech. There is no real substance and meaning to manifest by means of speech if there was no prior learning and contemplation, which are only possible in a state of deep silence. In words of imam Ali(sa),

أَلصُّمْتُ رَوْضَةُ الْفِكْرِ
Silence is the garden of contemplation” (4)



Today, more than ever, we tend to seek big things, profound impressions and intense experiences to satisfy our thirst for inner transformation. We wish to travel to the farthest countries, try the most unfamiliar things and experience the rarest of miracles. And while being useful, this is neither necessary nor sufficient. The great mystic of our times, Ayatollah Mohammad Taqi Bahjat is reported to have said: If one deserves it, meaning that he is eager to seek Ma'rifah (Divine Cognizance), and if he has endeavor and a sincerity of intention, with the permission of God, all of creation would become his teacher.” One of the things we can understand from it is that we need not to search for new teachers. Instead, we should give due attention to the great multitude of teachers that Allah has already assigned for us. Let's start with our inner teacher. Be silent, listen to him. What is he saying?

“O the plebeian self! Do you not realize that you are standing in the midst of the magnificent gallery of the Supreme Artist, surrounded and penetrated by the countless masterpieces, each bearing the mark of perfect intelligence, beauty and harmony? Are you searching for life on other planets while you learnt nothing from the breath of life in the movement of billions of creatures around you? O the troubled self! Which miracle do you seek to console you, while you do not perceive the undisturbed honour, peace and harmony emanating from the smallest atoms of creation? O the audacious self! Do you imagine that the deafening chaotic ramblings of your tongue are worth of interrupting this noble gathering of teachers? O the clueless self! Anything you utter is a source of embarrassment except what follows or is dictated by the harmony and intelligence of the creation. “

Verily, the ambition to speak uncovers the imperfections of one's intellect, while the ambition to think and understand results in eloquent speech. Ahlul-bayt(sa) have made a clear distinction between genuine eloquence and faux sophistication created through excessive use of words:

Imam As-Sadiq(sa) was asked about eloquence. He said:


من عرف شيئاً قل كلامه فيه. وانما سُمي البليغ لانه يبلغ حاجته بأهون سعيه.

“Eloquence is to express the idea in as few as possible words. Verily, the eloquent [baleegh, from the root balagha -”to reach”] is called such because he reaches his purport [in expression] with the least effort.” (5)

He(sa) has also said:

الإمام الصادق (علَيه الّسلام):لَيست البلاغَةُ بحدةاللِّسان ولا بِكَثْرةالهَذَيان،ولكنها إصابةُ المَعنى وقَصدالحُجة

‘Eloquence is not exemplified by the sharpness of

the tongue, nor through excess babbling; rather it is through capturing the

intended meaning and aiming at the proof.’(6)

Sayeda Fatima Al-Zahraa(sa) has reported from her father(saa):


شِرارُ أُمَّتي الَّذِينَ غَذَوا بالنَّعِيمِ يَأكُلونَ ألْوَانَ الطَّعامِ وَيَلْبَسونَ ألْوانَ الثِّيابِ وَيَتَشَدَّقونَ في الكَلامِ

“The most wicked people in my nation are those who are feeding off divine blessings by eating various dishes and wearing colorful clothing, but are excessively grandiloquent in speech” ( 7)


Thus we can see that silence, consideration and restraint are conditions of meaningful and eloquent speech. Likewise, it can be said that our “singleness” is a condition for proper engagement within the society. In other words, in Islam silence and being alone with the self don't imply complete separation and seclusion. Rather, they give value to our social presence.



There is no conflict between singleness and belonging to the multitude, no need for balance or perfect point in between what we perceive as two opposites. There is, instead, unity of the two aspects and the need to define one through the other. The greatness of our solitude is measured by the benefit it brings to everyone. Our thoughts, ideas and opinions may only have meaning and legitimacy in consideration with the positive direction of the rest of the creation. Our socialization and belonging to the multitude, on the other hand, cannot be based on a herd instinct. It has as much value as much personal consciousness is involved. Good individuals move the society forward, and good society perfects its' individuals. If we take this principle into consideration, we will neither wish to pollute the hearing of others with vain or sinful talk, nor indulge in the kind of social interaction that pollutes our soul.

Indeed, even if we speak about the online social networks which undoubtedly are a part of modern life, we find that they suggest a wide range of options and settings to accommodate one's personal goals and limitations, and so there is no reason not to exercise consciousnesses and maintain “singleness” while using them. If we don't maintain “online hygiene” when it comes to things we look at, listen to, say and spread, we will surely be overtaken by a diversity of intellectual viruses and diseases of the heart.

I shall conclude with a few lines that illustrate the extent of corruption which, at times, surfaces on social networks. They were written as a reaction to various campaigns of hypocrisy, commanding people which tragedy they should grieve for as which flag may better symbolize their moral qualities, as well as merciless journalism:


Today, an orphan cries

In front of a camera lens.

Tomorrow, the eyes

Of a cynical crowd

Will capture the scene...

I ask for silence..

How obscene,

How vulgar your prayers are:

An intimate talk if a heart

With God,

Where neither is present.

Are you casting a vote,

Deciding, whose blood represents

More value

In the mouths of politicians?

A grieving soul

Neither asks for permission,

Nor waits for an order;

It paints the world in colours of pain

From a silent corner.

I ask for silence...

An era of silence,

Not a minute without sounds.

A silence,

broken only by truth.

(Nov. 2015)

_____________________________
1- Al-mahajjah Al-Bayda, v 5, p 193
2- Bihar al Anwar 71 / 278 / 14
3- Nahjul Balagha, Fayzul Islam, Hikmat no. 57
4- Ghurar Al-Hikam, no 546
5- Tuhaf ul Uqul, p 262/ “The Masterpieces of the Minds” p 540
6- Tuhaf ul-`Uqul, no. 312
7- Al-Mahajjah al-Bayda, p.214

 
 
aminasadr
14 May 2016 @ 07:53 pm

Our flowers have bloomed on a winter night -
Who will order them not to bloom?
Who will comfort the breeze which has lost its' mind

From the fragrance of your perfume?

Our dreams have been chased by the prison's guards;
We are out of breath, o Lord!
O Alive! Let the song of your Morning Bird
Be the cure for our hearts.

Our sky has been pouring sand and dust,
We have found no place to hide;
We are lost in the land of Tomorrow's past,
Help us find our way, o Guide.

Our freedom of speech gives a lot of choice:
Many shades of a silent scream.
Break the idol of fear with your pure voice,
O the heir of Ibrahim!

We have found no shelter besides your light,
To the Kaabah, at last, we cling;
Our flowers have bloomed on a winter night -
Who will save them but you, o Spring?


 
 
aminasadr
26 April 2016 @ 10:43 pm

http://www.aimislam.com/reading-the-habit-of-the-free/

There was a time when lack of literacy and education among the people made them defenseless in the face of deceit and manipulation by those few who had access to advanced levels of intellectual polemic. Using information and sophisticated rhetoric as a weapon, select groups could, in some cases, direct larger, uneducated masses of other countries against their own elite and create revolutions which had no purpose other than weakening a country. And while today we may still see it happening in the form of “color revolutions” being orchestrated by “developed” countries in the “developing” ones, we, as residents of the “developed” world and as a generation with unprecedented access to information and thought exchange, have entered a new stage and become subject to the new type of mass manipulation.

Now, the choice of information, as well as the way we handle it, has become our challenge. We are being conditioned to have a superficial, fragmented and fruitless thought process. Continuously redirecting the stream of attractive symbols, slogans, quotes and images which relate to faith, love, truth, devotion and other timeless values, we resemble a crowd of illiterate merchants, whose interest is driven by how much people may pay for what they sell, and they don't care whether their goods have any genuine value. “Stand up for justice” sounds good, and so we parrot it everywhere, and people can be driven to perform the most nonsensical tasks, or even do injustice, as long as the attractive slogan is there.

Indeed, sharing ideas does not amount to redirection or pressing of a button. Rather, it is a complex process of carefully receiving, understanding, reflecting, and producing fruit. A revolutionary in intellectual and cultural fields must produce, contribute and create a type of consciousness and understanding which leaves no place for mental enslavement, and he cannot do so if he himself lacks the skill and capacity beyond forwarding attractive images and phrases. This is among the reasons why we are being continuously asked and encouraged to train and refine our thinking and understanding, particularly by means of reading books.

One may argue that book reading is common and even to some extent a trend among youth. Yet once again we find ourselves within another circle of modern-time deception in the form of an ocean of a low-grade literature which represents neither scholarly, nor artistic value. Not any book is worth reading, and not every good book is made easily available to the general masses. Indeed, for someone who is not raised in the culture of reading and doesn't have good familiarity with masterpieces of literature it may be necessary to seek guidance of more experienced readers. But once we learn to differentiate between the world of literature and the world of merchandise, we would be able to reap countless benefits. And while the virtue of reading scholarly literature is generally understood, the treasure of artistic literature and fiction is being grossly underestimated, and therefore may need a bit more discussion.

One of the most intriguing differences between book reading and enjoying the best works of cinematography is that the images, feelings and realities described in the book are not confined to the boundaries of the external world. They are communicated from the greater, inner world of the author into the inner world of the reader, while cinematography is not only limited by the boundaries of physical world but also the boundaries of understanding of the film director and everyone else involved, as well as limitations of what can actually be shown. Indeed, book reading a sublime experience and a unique form of interaction between humans which cannot be missed by anyone seeking personal refinement.

Another unique advantage of reading fiction is that it suggests complete models of situations and human characters as opposed to scattered characteristics and instances which are of little help in life. In other words, it promotes maturity and understanding. Consider a person who knows a lot of rules and is familiar with hundreds of narrations which tell what is good and what is bad. When he faces a situation which requires immediate reaction or choice there is a very small probability that he will be able to fetch a suitable fragment from the depth of his mind and apply it in practice, while also considering all the nuances and exceptions. This is why there is hardly any benefit in exposing our youth to hundreds of rules, narrations and ideas daily. However, if they, by means of art, can experience scenarios which involve application of these rules and allow to feel the outcomes of different behaviors and choices , they subconsciously will be able to make the right everyday choices. If they are exposed to complete, skillfully created fictional personalities with real human prototypes, they will have more self-awareness and be able to better understand those around them. This can, at times, be especially useful for students of Islamic knowledge, as it may help to guard them from a dry, fiqhi, bureaucratic approach to various questions and situations, and develop more empathy, understanding and ability to see details and nuances.

Many more points can be mentioned in regards to the value of reading, but the bottom line is that every book is a result of hard efforts and scrupulous work of the author and the outcome of his patience, devotion and determination. It may have involved sacrifices, sleepless nights, personal struggles and emotional exhaustion. It also holds the best of knowledge, understanding and wisdom accumulated by the writer. Considering all this, would any intelligent and self-respecting person have a reason to be so careless that he would fail to simply consume what took so much effort to prepare? Indeed, there is no excuse for us not to read books as long as we see any value in our humanity. And certainly we have a duty to cultivate the habit of reading in our children.

When it comes to introducing children to the world of literature, a few details can help make this journey more smooth and successful.

First of all, it is important to understand that good taste in literature does not develop by itself, and true appreciation of books cannot come through exposure to random writings. Therefore, if we want our children to be readers in the future, their introduction to reading should be a good one. It is a very bad idea, especially in the West, and even more so in North America, to simply go to a bookstore and buy whatever is available. Children's literature needs to be handpicked by those who have familiarity and some level of expertise in it. Sometimes it may involve searching for books which are not easily available, and sometimes we may want to refer to advise and reading lists compiled by experienced enthusiasts, but by no means books should contribute to the meaningless, superficial stream of data which haunts our children wherever they go. To put it simply, quality is the key.

Second, books should “live” in the house: they should be bought, welcomed with joy and anticipation, read, interacted with and constantly be a part of child's environment. If a child sees his books, holds them, looks at them even without understanding, goes through the pictures, the chances are high that when he is able to read he will do so. These chances are even higher if children regularly see their parents reading. This way their desire to explore will also be complemented by their desire to imitate adults.

It is also worth mentioning that raising readers and thinkers starts from the first days. Nowadays, unfortunately, from the cradle many of our children start being robbed of a chance to think, imagine, fantasize and develop their inner capacities thanks to a continuous attack of bright, screaming, moving vulgar, interactive toys, gadgets objects and songs which can haunt adults in their worst nightmares. They learn to live in the world of five senses, instant reactions and answers, while their mental capacities remain atrophied. They may be able to memorize the periodic table or names of a hundred countries by the age of two, yet they will still lack mental integrity, the ability to operate complex concepts and realities and generate complete images in their mind. This can eventually interfere with their ability to enjoy the process of reading and make it a real challenge. And therefore it makes sense to avoid such complications by being more mindful of what our children are exposed to from birth.

After all that has been mentioned above, I express hope for increased cultural involvement, vigilance and protective attitude of our communities when it comes to maintaining our intellectual freedom and independent stance.

 
 
 
aminasadr
17 February 2016 @ 09:44 pm

http://www.aimislam.com/following-the-awaited-saviour/

Certainly this rule[of the Mahdi] will not come to you but after having despaired. No by Allah, in order that you may be [tried] and differentiated from one another”

-Imam Al-Sadiq(sa)


It is said that our imam's(a.f) occulation is a test for us, and the way which Allah has chosen to differentiate one believer from another is by withdrawing from us the opportunity of direct encounter and communication with our guide and leader. Thus, He allowed us to explore the depth of servitude and to witness the difference between verbal declaration and mechanical following on the one hand, and, on the other hand, the kind of support which involves sincere orientation towards the cause of Allah and deliberate work based on understanding and awareness. A servant who needs to be continuously followed and instructed is a trouble for his master; a servant who can be instructed once and steadily fulfills his duties has some more value; but in no way they can be compared to a servant whose goal is to help his master manage his affairs and secure his interests in the best way, and who will try his best to do so under any circumstances with or without explicit requests. In relation to our Imam's cause most of us have not reached the third stage, and many excuses can be given for that. Indeed, it's understandable that people have their own weaknesses and struggles to deal with, their own, unique pace of development and growth. However, there is no justification for a follower of the Imam not to uphold the most basic instructions and principles which are known and about which we are certain. In other words, the master is known, his orders are clear, yet we are waiting for him to go after us, hold our hands, put the tools in them and make us fulfill his order. And sometimes he may also need to beg us!


For example, it is absolutely undisputable that a leader who is set to establish truth and justice and uproot corruption everywhere expects us to uphold truth and justice and fight corruption at any level and in any sphere. The reviver of Islam, before anything, expects us to practice these very basic and unanimously agreed upon values of Islam. Yet, the people who claim to yearn for his leadership are seen creating symbiotic and harmonious relation with corruption outside the community and allowing, as a matter of course, corruption to be exercised within. For instance, when those who are entrusted to run the affairs of Muslims replace the interests of the community with their personal, family, tribal or business interests they deserve condemnation and withdrawal of trust, not a seat at a “VIP table”. And if a person who has never been seen before comes with a word of truth and calls towards what is right he is to be supported, not met with silence. This is the will of the leader of Truth, and it is to be fulfilled in the same way as if he appeared to us in person and privately instructed us to do it. How much would the one who has a direct message from the Imam pay attention to what other people think about him fulfilling his task?


Another very obvious expectation from any supporter of any cause is being awake and active. It is impossible to support anyone while being asleep and being unavailable. The most humiliated commander is the one whose army constitutes a disorganized, undisciplined, and distracted crowd of incompetent individuals. It is not a coincidence that our allegiance to imam(af) is recommended to be recited early in the morning: a supporter of imam is expected to be awake, full of determination and readiness to conquer new heights without unnecessary delays. He is ready to rise and answer the caller, to use his abilities and talents regardless of how limited they may be, to be present and enthusiastic any time, any day. Yet, the current situation shows that in some places our imam can only rely on his shiaa to be there for him only during weekends, more likely on statuary holidays, and no earlier than 10 am.


It is also quite clear that for anyone who yearns for Islamic rule it is logical and natural to obey Islamic leadership. However, this does not need to be narrowed down to the issue of wilayat ul faqih and ideological declarations. Instead, it refers to following the directions and guidance of those who are knowledgeable enough and islamically certified to guide others. Furthermore, it includes only those who genuinely meet such criteria and not merely claim to have them or lure people towards their opinions and ideas by means of a mere word play and manipulation of data unavailable to an average person. In other words, scholars, and not “speakers” are the guides of those who are committed to Islamic guidance. Likewise, to scholars, and not to sponsors belongs the right to direct affairs of Muslim communities. Indeed, the rule of Mahdi(af) is the rule of divine guidance and not monetary capital or personal opinion.


Finally, it should also be clear that our imam is not coming to ensure that everyone can get a well-paid job, own a house, be able to collect possessions and have a satisfied stomach. He is coming to guide humans to their unique and exalted potential and establish a vibrant civilization based on sublime values. A civilization of people of consciousness and awareness, whose talents make them ever-productive and thirsty for both internal and external improvement and perfection. In this context, it is worth to recall the following line we recite as a part of dua Ahad: وَٱرْحَمِ ٱسْتِكَانَتَنَا بَعْدَهُ

Here, we ask Allah to have mercy upon our humiliation after departure of the Prophet. The truth is that this humiliation is a natural result of our choices. We consistently chose to lead a plain, two- dimensional existence of low creatures rather than being true to honorable and exalted values and ideals. We avoided voluntary work for the sake of higher goals and therefore ended up being forced to do even greater amount of work with the tyrants or with all the troubles they have created for us. Stopping this humiliation, and bringing back the honor and the power of Islam requires making different choices. Verily, a community of free-spirited humans deserves a leader like our imam, but a community of creeping insects is fit to be crushed under the feet of oppressors.
May Allah make us capable and worthy of being truthful, active, insightful and capable supporters of our imam.


 
 
aminasadr
05 January 2016 @ 10:22 pm

You killed Al-Nimr for a word.

So stretch your hand towards the sword

And follow what is next:

Today a million necks

Will stand against its' blade.

A million voices will invade

The Kingdom of Lies,

Making letters of alphabet dance

In front of your eyes:

"We live as the free, or die as the pious".

You killed one man for a word,

Now listen, the whole world

In every language, speaks of a coward

Who killed a lion for his roar,

Who waged a war

Against ghosts and graves,

Against changing of nights and days,

Against anything that relates

The story of final promise:

Indeed, the oppressed will rise,

And certainly soon will end

The feast of pigs on the sacred land.

Tags:
 
 
aminasadr
10 December 2015 @ 10:09 pm




I search for eyes

Which contain universes of beauty,

Reflecting nothing,

Reflected by nothing that lies

Between the sky and the earth.

I search for lips

Which are worth

Of shedding a fruit of talent,

A verse

      raised out of dust,

Out of blood and rubble of humanity

While the spiritless queens of vanity

Paint their flesh

Hoping for others' lust

To quench their own.

I search for words

Which are not mine

And belong to no one.

They enter as they please

Through a window, whenever it's open.

They walk away when it's time,

Leaving me speechless,

Leaving me humbled...

I search for a voice

To silence the mumble

Of the most excellent preachers,

A voice of a street vendor

Selling "A", "L" and "I"

For children to play with.

Watch their innocent hands

Compose "beauty" from three letters

When the owners of honours and papers

Make "Muawiya"

  out of "Ayn", "Lam" and "Ya"

 
 
aminasadr
09 November 2015 @ 10:10 pm

The air is filled with anticipation: tonight the hearts of the youth will receive the opium they have been craving for: a man in a turban will come to present a speech. A speech that will motivate them, create a sense of pride and intellectual immersion and speak of abstract realities ever so high. Rejoice, the king's court! Let the river of intricate expressions and gestures flow, let the sighs and meaningful stares accompany the array of carefully selected words, let them envelop the conscience of the spectator, what an art! “Love”!...”emotion”!... “spirituality”!.. “humanity”!....Dwell in this play, and you will never wish to go beyond the walls of the palace: the feast of American Islam does not tolerate the sober ones. It has it's own laws, the rites of intoxication.


It despises control and accountability: the servants of the king can assume any role and wear any garb, regardless of whether they qualify.


The only form of direction it accepts is circling around the throne of the king. Circumbulate, sing of the outside world, but don't you ever dare to move towards it. Create an image of your own heart, a new heart that can be built and cultivated while staying away from truth and reality.


It doesn't like you to stop either. Stopping may make you encounter the danger of thinking. Let the streams of the wine carry you around, a wine of slogans, a wine of activism for the sake of activism, a wine of bureaucracy, a wine of tribal politics and personal competition.. Movements.. let them be bright, let them be loud, let them have names. Call them grassroots. Call them global. Call them popular. Call them great. Increase the quality of wine.


Give sacrifices to the king, so that he may bestow upon you a bittersweet gift: acceptance at the feet of his servants, and a colorful rogue,which will give an aesthetic value to standing in a bending position. Sacrifice what you can, but some of the gifts are the most beloved to him: your principles, your revolution and the head of your leader on a spear of your desire to fit in.
The servant of the court is reciting a couplet..Hurry with praise!

 
 
aminasadr
23 October 2015 @ 01:11 am

Speak of Abbas, son of Ali

Not as a body without limbs,

But as a spirit without body,

Flying through earths and heavens

Upon his Master's blink,

Breaking through rows of devils

With "labbayk" on his lips.

Speak of Abbas, son of Ali

Not as a servant, but a wali

For the children of Ummul Baneen,

Not satisfied, until he had seen

Their blood water the tree

Of "la ilaha illallah".

Speak of Abbas, son of Ali

Not as a part of a family...

Not when the heat of a sword's edge

Is dearer to him than the coolness of water,

As long as the pledge

Is fulfilled, and the privelege

Is thrown back on the face of the privelege holder.

Take not a candle in place of a star:

This is Abbas, son of Haidar!

Tags: