This is the way we’ve been created.

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Human beings don’t seek to achieve anything unless they have an inner knowledge of it. People don’t start with learning and experiencing. People start every action and their life with a kind of restlessness. What does being restless mean? They understand something is within themselves and they look for it. There is some obscure asset, but we don’t know exactly what it is and we don’t know why we’re restless. So we try to find it. It’s the same when people are choosing a goal. They constantly think, “What goal is better for me?” An inner knowledge helps them in choosing their goal. When you reach this goal, you say, “You are what eases my restless heart.”

More than trying to choose our goal, we must try to find our goal within ourselves. We ourselves must discover what our goal is, not what our goal should be. We have an inner knowledge within us for choosing our goal. God hasn’t created us without a goal. So choosing a goal is not in our hands. Our goal in life has been chosen for us from before. “O human beings, surely you must strive (to attain) to your Lord, a hard striving until you meet Him.” [Qur’an 84:6] You will eventually meet God, but you will suffer on this path. This won’t be easy. It’s complicated and difficult. [God says,] “I’ve created you in this way. So go wherever you want.”

This is the only suitable goal for a person. Not being suitable doesn’t mean being valueless. It means it’s impossible. [So we’re not saying,] “Try not to choose any other goals!” No, you aren’t able to choose another goal. Other things can’t be your goal. They won’t set you on fire. This is our nature. “The nature made by God in which He has made men.” [Qur’an 30:30] We have been created in a way that this is what we want.


How did the Commander of the Faithful, Ali (as), choose his goal? One is surprised at this. What was the Imam’s feeling about his goal - getting close to God? Imam Husayn (as) said, “Whenever I saw my father, the Commander of the Faithful (as), he was crying.” O Imam, what is this goal doing to you? We know in general that this goal is probably God and getting close to Him. We don’t have Imam Ali’s (as) wisdom. We can’t imagine, “O Imam, you constantly cried for this? You cried for it every night. What had this goal done to you?! Tell me a little so that it may affect me some too. Why am I so unfeeling?!”

In the story narrated by Nauf, he said the same thing. He saw Imam Ali (as) was restless as he was moving away. He asked the Imam, “Where are you going?” See what Imam said. “I’m going toward my longings.” O Imam, may I be sacrificed for you. What are your longings? Nauf asked the Imam, “What are your longings?” He knew the answer in general but wanted to know more.

Do you know how the Imam responded? What innocence! What glory! He said, “The One Who should know my longings, knows.” He didn’t answer. He wanted to talk to God Himself. Imam, so you have a longing, but you can rest now. God knows you. You love Him. And He loves you. So why do you want to go and cry?! You’re friends with God! One cannot understand this. The fact that we can’t understand Imam Ali (as) shows that we haven’t yet found this goal and it hasn’t set us on fire yet.

We should be calm, like a still water in which the bottom of the pond can be seen. O goal, pull us to you and captivate us. Introduce yourself to me.

So choosing a goal is not in our hands. Our goal in life has been chosen for us from before. “O human beings, surely you must strive (to attain) to your Lord, a hard striving until you meet Him.” [Qur’an 84:6] You will eventually meet God. We have been created in a way that this is what we want. [So we’re not saying,] “Try not to choose any other goals!” No, you aren’t able to choose another goal.
Other things can’t be your goal. They won’t set you on fire.

Be like chivalrous people!

Have you heard they say that a certain ruffian, Teyyeb for example, repented in a moment and became one of the good people? I studied these kinds of people, who were very bad and then suddenly became good. They have a common point. A person drinks alcohol, is a ruffian and does all kinds of bad things. He repents in a moment, and his repentance is accepted. Why?
Everyone has experienced something in his or her life. They had power over someone, but they didn’t use their power and didn’t harm the person. They said, “Go kiddo! I won’t harm you.” They are chivalrous. Such a person is not afraid of anyone. He’s chivalrous and sometimes has forgiven big things.
Since he himself is chivalrous, he thinks, “God is chivalrous too. He is powerful, but I asked Him not to beat me and He won’t. He said He’ll forgive; so He has!” He says this so firmly and gets up! God says, “I’m with the good thoughts of My servant.” He says, “God! Forgive me. You can beat me. But don’t.” Then he says, “God has forgiven me.” “How do you know?! I doubt whether God has forgiven me. I torture myself when worshiping!” He replies, “Don’t torture yourself. God is not worse than I am. Me, a chivalrous-ruffian, when I say I won’t beat someone, I won’t! He has said He won’t beat us. So He won’t!”
I’m afraid when you leave here, you won’t count on God acting chivalrously. When you want to leave here, don’t doubt if God has forgiven you. Say, “God has forgiven me! He told me to come on the 23rd of the month of Ramadan, and I came! What did I have to do?! He has forgiven me! I came! What did I have to do?! God says, ‘I’ll convert your sins into rewards.’ (Qur’an 25:70) So, I’m one of the ‘Friends of God’ now!” Then, if I ask, “So why are you still crying?” say, “Because I’m indebted to Him till the end of my life.” Say, “God has forgiven me!” God says, “I’m with the good thoughts of My servant.” Don’t doubt if God has forgiven you, or not.
[From the series of speeches under the topic of, “How should we believe in God’s Kindness?”]



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The Differences between People

Imam Sadiq (‘a) said, “If you realize the differences between people, you won’t blame anyone.”
Our preaching is usually mixed with blaming. Let’s not preach in such a way that anyone will be blamed and become disappointed. A sinful person should always be kept hopeful. We shouldn’t say, “You’re wretched, but there is hope that God will make you prosper!” It is possible that one may not be wretched although he or she sins.
Imam Sadiq (‘a) counted up to several hundred types of differences between people. If we understand these differences, we won’t blame anyone. One might say, “If we don’t blame people, how can we guide them?!”
People said, “O Prophet of God, that young person who prays behind you ogles women too.” The Prophet replied, “His prayer will fix him.” The Prophet didn’t deny his deed being bad. If that young person heard this, he would become very hopeful. It is very, very interesting. This was really, really interesting.
A person was sitting next to some women and chatting with them. He himself narrated the story like this, “I saw some women sitting close to a tent. I put on some good clothes to go and chat with them. I came and sat next to them to misuse this opportunity!” The Prophet of God (s) was passing by. He asked, “Do you need something there?” He wanted the man to say yes. The man replied, “Yes! I’ve lost my camel’s rope. I am searching for it.” The Prophet (s) said, “Come to me when you have found it.”
The man narrated, “I escaped from among them. Later the Prophet (s) saw me and asked, ‘Did you find your camel’s rope?’ I said, ‘I searched for it, but it wasn’t there.’ I didn’t go near the Prophet anymore so that he wouldn’t ask me why my camel’s rope was there! One time I went into the Mosque to pray and the Prophet (s) wasn’t there. Then, he came. Oh no! The rope and I! I lengthened my prayer. I lengthened it for the Prophet (s) to go and to leave me alone. He had asked me several times, ‘What happened to your camel’s rope?’
The Prophet of God (s) stood there and said, ‘No matter how long your prayer takes, I’m waiting here!’ I finished praying. The Prophet (s) said, ‘What happened to your camel’s rope?’ I replied, ‘There wasn’t any rope. Forgive me. I was wrong and I understood this myself.’ The Prophet said, ‘Don’t sit among the women like that and adhere to the boundaries.’”
This is really wonderful. Now transform this into a way of talking. A tradition says, “A person is hidden behind his tongue.” When you talk, people should say, “He is a kind person.” This is very exact! How should a person talk for people to say that he is kind? Or, how does he talk, saying the same thing, and people say that he is arrogant?
Our preaching is usually mixed with blaming. Let’s not preach in such a way that anyone will be blamed and become disappointed.

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What is sinning?

Why do some people feel proud of themselves when they sin? They very easily say, “I don’t believe in your religion!” Or they say, “I’m not that religious!” Or, “I don’t want to be that religious!” What kind of talking is this? Sinning has nothing to do with religion. Poor person, whether you are religious or not, if you cut your fingers with a cleaver, this doesn’t have anything to do with your religion and beliefs! When you cut your fingers, it will hurt and you’ll be injured!
For example, when a person is not wearing Hijab or if a person becomes drunk, these people think that they have made God upset. They don’t think they have really done something wrong or hurt themselves. These people say, “I made a mistake! It’s not a big deal! You are bothering me about it so much, becoming upset, and won’t stop. Just stop it!”
Many think that sinning means trampling religion, doing acts in conflict with beliefs, and behaving like an unbeliever. This is not the first meaning of sinning! What is sinning? Is it only something that has made God upset?! Or is it something terrible, and a person should become surprised, “God, why have You become upset? I have hurt myself!”
For example, a person is thirsty, and since he is not paying attention, he drinks a glass of poisoned water. Others will say, “No! Why did you drink that?! This acid was for cleaning that certain place.” “Really?!” How can such a person go to a doctor? First of all, he will feel bad. I imagine this person will become pale, a little similar to Imam Ali (‘a) when he was asking for God’s forgiveness. The Imam paled when talking to God, “I have oppressed myself.” (Kumayl Supplication) “Doctor, I have ruined myself. I drank such a poison!”
We should understand the meaning of sinning. Firstly, sinning means a person has hurt himself. I think we have introduced religion in the wrong way from the foundation. Saying, “Religion is a program based on beliefs and faith”, is not an accurate presentation. From the base and beginning, religion is a program based on what benefits human beings! That which benefits him in this world and the Hereafter.
God gets upset about things that are harmful for me. God gets happy about the things I should do in my own favour. A tradition says, “If God hadn’t prohibited the forbidden deeds, a wise person should have avoided them himself anyway.” Such a person would say, “This is harmful for me. Why should I do such a thing?”
Like the story where God said, “O My Prophet, I thank Ja’far. Go ask him why.” It was due to some good characteristics that he had even before becoming Muslim. Ja’far explained, “One is that I never drank alcohol. I thought, ‘Why should I drink something, which ruins my mind.’ I never committed adultery. I never worshiped an idol. Because, I saw that these are wrong deeds.” That was why God said, “I like Hazrat Ja’far.” Why? Because, he didn’t do deeds, which would harm him. Good job. This is the meaning of sinning.
[From the series of speeches under the topic of, “What is sinning? How should we repent?”]

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A review on the book, “Preparing for the Month of Ramadan: God’s Banquet”

Our Book Corner

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#Ramadan

No trying to catch each other in the act!

“… and He put between you love and compassion…” When you choose a spouse, you have to think whom to choose. You will have to show mercy on the person you are choosing. Can you have mercy on him/her? Can he/she have mercy on you?
The family is the place for showing mercy. If a couple wants to find each other’s faults, both of them will be wretched. Whoever does this more, he/she will end up in Hell. Be sure.
It seems Hell is for the couple who have come to know each other’s faults, and constantly find fault with each other. God says, “You have become familiar with each other. Therefore, you easily know each other’s faults. You should show mercy to each other! I have entrusted My servant to you. Don’t try to find his/her faults. Don’t rub it in.” Don’t say, “You were like this or like that from the beginning.”
The family is the place for having mercy. Some say, “I don’t want anyone to have mercy on me!” I say, “What are you saying?! The members of a family, or the husband and wife, should have mercy on each other. We shouldn’t say these words!” He thinks that he is the wisest person! He is the model of all virtues! He thinks he is so important that he doesn’t need mercy! “No, why? You deserve mercy.”
The husband and wife see many of the each other’s faults. A tradition says, “If a person remembers the faults of others so that one day he can use these faults against them, he will leave the guardianship of the Household of the Prophet (a).”
Some people are used to this. They use it against others. They don’t have mercy. You see a poor woman who is a housewife and has taken care of her children. She has many virtues, but she didn’t have mercy on her husband. You will see her resurrected with Saddam in the Hereafter! “What are you doing here? How many people have you killed?” She will say, “No, Saddam didn’t have mercy, and I didn’t have mercy either. So both of us are here.”
The same thing happens about men who don’t show mercy. They will be resurrected with Pharaoh! “Oh! Where did you rule? Where did you embezzle gold that you have come here next to Pharaoh?” He will say, “No! I didn’t have anything.” “So why are you resurrected with him; you wretched person?!” He will say, “I didn’t have mercy on my wife. It is said that Pharaoh didn’t have mercy either. So we are the same!” “I have entrusted My servant to you. Don’t try to find his/her faults. Don’t reproach.”

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A Eulogy for Women

I’ll read a few eulogies for women. Men, you shout too. Women, when you reach Karbala, don’t go forward if it’s crowded. Imam Husayn (‘a) is not satisfied with women being bothered. Men, take care of your women so that they don’t get lost and have to look around for you. Women, when you reach Karbala, say, “Firstly, Imam I’m ashamed that I wasn’t in Karbala to help you.”
Say this sincerely, not the way I said it. Weep and say it. I swear to God if you say this sincerely, they’ll write your name among Husayn’s (‘a) helpers on Ashura! Say, “Secondly, I’ve come to help the Imam of my Time. Imam accept this from me!”
Women, when you reach Karbala, say Salam (send greetings) to the Imam and Hazrat Zaynab. Then say, “We feel ashamed. We were respected when coming. No one took off our veil. No one whipped us for mourning for Husayn (‘a). We only saw respect.”
Some of you have probably come with your families, and the women are listening too. It’s fine if some stand with their families and take a photo. Fine. Have fun. But, remember there was a man who fell to the ground here, and his family was taken captive. Remember this!
I don’t know how some people can put their arm on their brother’s shoulders Bayn al-Haramayn (between the shrines) facing the shrine of Abu al-Fazl and say, “I want to take a photo here.” Fine. Have fun! But, in this place a brother lost his brother and said, “Now, my back has broken!” Remember this too.
Women, when you reach Karbala, say Salam to Hazrat Zaynab. Then say, “We feel ashamed. We were respected when coming. No one took off our veil.”
Cry on the way. When you reach Karbala, these tears will have given dignity to you. When you are there, be drowned in thinking of helping God’s religion and ask Imam Mahdi (‘a.j.) to accept your help.

We’ve been created for a continually increasing, warming love.

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When you look at the collection of religious teachings and guidance, you usually feel they mostly tell us what not to do. [Religion says,] “Don’t do that. Detach yourself from this world. Abandon your wishes.” Religions guidance and commands mostly want us to put things aside. That is why many people don’t like religion. They feel that religious recommendations are mostly prohibiting, bitter and unpleasant.
Is it really like this? Are most of religion's recommendations and teachings really about "cutting off, detaching, giving something up and leaving"? Is this true or is this a false belief? The fact is, yes, it is like this. The beloved Prophet of Islam (s) both warned and gave good tidings. He gave good news. But it’s clear that the Holy Prophet (s) is mostly addressed as a warner in the Qur’an. And his being a warner is more than his being one who gives good tidings.
Why is it like this? It’s because a person doesn’t need to be told, “Be good. Be in love. Connect with God. Reach Him. Live with love.” You know, human beings don’t need such recommendations. Why? Because a person is in love. He wants to connect [with God]. People have all these good features. They are not apparent. They are hidden in a human being.
If you abandon some things in your life, these will naturally show themselves. A person won’t fall in love by your saying, “Be in love. Be enthusiastic.” Love should come from within. Effective recommendations for people are words such as, “Abandon it. Leave it. Stop. Don’t say it. Don't say these words."
In fact, religion’s way of training is a bit like looking for treasure. You have to open the way. Pick up this and that. Pick up this rock. Break that rock. Pick these up until you reach that shining gem, or until you reach that clear source of water, for example. It is like digging a well. Some are very pure. With a little digging you reach water. For others, you must dig a deep hole to reach water. So, you see religion’s recommendations mostly tell us what we shouldn’t do. They’re more about abandoning, prohibiting and warning. Religion wants to detach a person from some things instead of advising him to become connected [to God]. Because there is no need to advise people to become connected. We are all in love and have been created in love. If one abandons some things, love will show itself.
So religion’s recommendations are prohibiting in appearances or at least there are more prohibiting ones. Religion truly wants to make people fall in love. But one doesn’t fall in love by telling him to do so. One should remove the obstacles. A person doesn’t need to be told, “Be good. Be in love. Connect with God. Reach Him. Live with love.” Why? Because a person is in love. He wants to connect [with God]. People have all these good features. They are not apparent. They are hidden in a human being.
We’ve been created for a deep, lasting love. We’ve been created for a continually increasing, warming love! How can we gain this? By abandoning many things and detaching our heart from them.