The Awakening Editors: Syed Yasir Abbas & Dr. Ameer Ali Badami Published in: Bangalore, Complimentary Copy

Constructive contemplation followed by appropriate action can salvage the human being for a very long time. One of the inspiring dictums narrated from Imam al-Sadiq (a) reads: An hours contemplation is better than a years worship. If one reflects on the transient and passing nature of this world, and how people after enjoying a good number of years have eventually to depart and emigrate to their graves, he may overhaul himself and change his attitude and prepare for the next world. Reflection of how ones past has ruined ones present, how one can derive the utmost from the limited opportunity of his life, what is the best intention for every action and worship? are some keys that can open perpetual doors of happiness and salvation. That worship that is directed by constructive contemplation & accompanied by attention would abundantly reap spiritual benefits. In sharp contrast, excessive worship without a strong foundation and base is remote from its very purpose.

-Muhammad Khalfan

Issue 1, Vol. 2, Number 1 - Friday, 6th February, 2015

Message of Ayatullah Khamenei (dz) to the Youth in Europe and

North America

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Constructive contemplation

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One can either love Allah or love the world

- Martyr Baqir al-Sadr (ra)

Sayyid Hassan Nasrallah lashes

out at Israel

The Four Books of Hadith The Four Books, known in Arabic as or , are the four main collections of hadith which, after the Qur'an, form the basis of Shi'a beliefs and practices. The Four Books are al-Kafi, Tahdhib al-ahkam, Al-Istibsar fi ma ikhtalaf min al-akhbar and Man la yahduruh al-faqih. 1) Al-Kafi: Al-Kafi was compiled by Abu Jafar Muhammad b. Ya'qub Kulayni (d. 329 AH) during the Minor Occultation period. It contains 16,000 hadith which are divided into the three general sections of usul, furu, and rawdah. Usul contains hadith related to beliefs, furu contains hadith concerning fiqh, and rawdah contains hadith pertaining to akhlaq and morality. 2) Man la yahduruh al-Faqih: This work was compiled by al-Shaykh al-Saduq, Abu Jafar Muhammad b. 'Ali b. al-Husayn b. Babawayh al-Qummi (d. 381/991). It contains 6,000 hadith related to fiqh and practical rulings - all of which al-Saduq deemed as authentic and used as the basis for his fatwas. 3) Tahdhib al-Ahkam: This hadith collection was compiled by Shaykh al-Taifah Abu Jafar Muhammad b. al-Hasan al-Tusi (d. 460/1067). The hadith it contains are also mainly related to fiqh. Al-Shaykh al-Tusi compiled this work by the order of al-Shaykh al-Mufid as a commentary to al-Mufids al-Muqni'ah. In it, al-Tusi discusses rulings of fiqh ranging from taharah to diyat. The order of the book's content is the same as that of al-Shaykh al-Mufid's al-Muqni'ah. It contains 393 chapters and a total of 13,590 hadith. There is a section on mashikhah at the end of this book which includes al-Tusis chain of authorities for the sources he used. 4) Al-Istibsar fi ma ikhtalaf min al-akhbar: This hadith collection was compiled by al-Shaykh al-Tusi after Tahdhib al-ahkam in response to requests from some of his students. It consists of 5,511 hadith. In this work he has collected only those hadith relating to fiqh which apparently contradict each other. Like other fiqh references, the categorization of topics in this book begins with taharah and ends with diyat. Under each topic, he first mentions the hadith he regards as authentic, then mentions the ones that apparently contradict them, and finally, attempts to harmonize them.

Reference: Modir Shanehchi, Tarikh-i Hadith

The Awakening, Issue 1, Vol. 2, Number 1

Page 2: Muslim Ummah

The provocation of a feeling of horror and hatred and its utilization has unfortunately a long record in the political history of the West. Here, I dont want to deal with the different phobias with which the Western nations have thus far been indoctrinated. A cursory review of recent critical studies of history would bring home to you the fact that the Western governments insincere and hypocritical treatment of other nations and cultures has been censured in new historiographies. The histories of the United States and Europe are ashamed of slavery, embarrassed by the colonial period and chagrined at the oppression of people of color and non-Christians. Your researchers and historians are deeply ashamed of the bloodsheds wrought in the name of religion between the Catholics and Protestants or in the name of nationality and ethnicity during the First and Second World Wars. This approach is admirable. By mentioning a fraction of this long list, I dont want to reproach history; rather I would like you to ask your intellectuals as to why the public conscience in the West awakens and comes to its senses after a delay of several decades or centuries. Why should the revision of collective conscience apply to the distant past and not to the current problems? Why is it that attempts are made to prevent public awareness regarding an important issue such as the treatment of Islamic culture and thought?

The recent events in France and similar ones in some other Western countries have convinced me to directly talk to you about them. I am addressing you, [the youth], not because I overlook your parents, rather it is because the future of your nations and countries will be in your hands; and also I find that the sense of quest for truth is more vigorous and attentive in your hearts. I dont address your politicians and statesmen either in this writing because I believe that they have consciously separated the route of politics from the path of righteousness and truth. I would like to talk to you about Islam, particularly the image that is presented to you as Islam. Many attempts have been made over the past two decades, almost since the disintegration of the Soviet Union, to place this great religion in the seat of a horrifying enemy.

You know well that humiliation and spreading hatred and illusionary fear of the other have been the common base of all those oppressive profiteers. Now, I would like you to ask yourself why the old policy of spreading phobia and hatred has targeted Islam and Muslims with an unprecedented intensity. Why does the power structure in the world want Islamic thought to be marginalized and remain latent? What concepts and values in Islam disturb the programs of the super powers and what interests are safeguarded in the shadow of distorting the image of Islam? Hence, my first request is: Study and research the incentives behind this widespread tarnishing of the image of Islam. My second request is that in reaction to the flood of prejudgments and disinformation campaigns, try to gain a direct and firsthand knowledge of this religion. The right logic requires that you understand the nature and essence of what they are frightening you about and want you to keep away from. I dont insist that you accept my reading or any other reading of Islam. What I want to say is: Dont allow this dynamic and effective reality in todays world to be introduced to you through resentments and prejudices. Dont allow them to hypocritically introduce their own recruited terrorists as representatives of Islam. Receive knowledge of Islam from its primary and original sources. Gain information about Islam through the Quran of Islam and his humane, ethical doctrines.

Continued at Page 3

The Awakening, Issue 1, Vol. 2, Number 1

Page 3: Muslim Ummah

Hezbullah chief Sayyid Hassan Nasrallah during televised speech commemorating the Resistance's Martyrs in Quneitra: I salute the families of the martyrs and thank all those who offered their condolences to us. I dedicate a special thanks to the fighters in the resistance who were up to the responsibility of the Quneitra attack.

Sayyid Hassan Nasrallah lashes out at Israel in a speech on 30th Jan, 2015.

I salute the supporters of the resistance, who stood by us the moment the Quneitra strike took place. It is our duty, as we commemorate the martyrs of the resistance, to salute the martyrs of the Lebanese army, who were killed in Ras Baalbek as they were defending the Bekaa against takfiri terrorists, who prove everyday that they are serving the Israeli agenda. I salute the resistance martyrs of the Quneitra attack... Israel believes that it can threaten all armies and governments in the region whenever it pleases and without being deterred. Israel is taking advantage of the divisions in the region and the complete absence of the stances of the Arab countries, especially the so-called Arab League. There is no such thing as an Arab League or an independent Arab stance when it comes to Israel. Arab positions and arms are available when it comes to Yemen, Iraq, and Syria. Given this reality in the region, the Quneitra airstrike took place on Jan. 18. An Israeli helicopter targeted two civilian vehicles transporting our seven brothers in the area. Our brothers in Quneitra were killed in a clear assassination, in a decision taken by Israel. Israel was surprised when Hezbullah announced the name of its martyrs within a short time of the strike. Thousands of members of al-Nusra Front are present along the border with Israel in the occupied Golan Heights. Netanyahu is not at all concerned by the presence of al-Nusra on Israel's border. Israel however felt threatened by six Hezbullah members and an Iranian general passing through Quneitra. Israel immediately anticipated a Hezbullah retaliation to the Quneitra assassination and therefore took all precautions. We took no hesitation in making the decision that Israel should be punished for its crime in Qunietra. We prepared ourselves for the worst case scenario when we took that decision.The resistance carried out its Shebaa operation in broad daylight in spite of the fact that Israel was at its highest level of preparation.Israel did not claim responsibility for the Quneitra attack, but Hezbullah claimed responsibility for the Shebaa operation soon after it took place. I salute the fighters who carried out the Shebaa Farms operation... Israel must understand that the resistance cannot be deterred. If Israel is banking that we fear war, then I tell it that we do not fear war and we will not hesitate in waging it if it is imposed on us. We do not want a war, but we do not fear it. The resistance no longer cares about rules of engagement and we do not recognize them in confronting the enemy. We have the right to confront the enemy at any time, place, or manner. From now on, if any member of Hezbullah is assassinated, then we will blame it on Israel and reserve the right to respond to it whenever and however we choose.

... Continued from Page 2 Have you ever received the message of Islam from any sources other than the media? Have you ever asked yourself how and on the basis of which values has Islam established the greatest scientific and intellectual civilization of the world and raised the most distinguished scientists and intellectuals throughout several centuries? I would like you not to allow the derogatory and offensive image-buildings to create an emotional gulf between you and the reality, taking away the possibility of an impartial judgment from you. Today, the communication media have removed the geographical borders. Hence, dont allow them to besiege you within fabricated and mental borders. Although no one can individually fill the created gaps, each one of you can construct a bridge of thought and fairness over the gaps to illuminate yourself and your surrounding environment. While this preplanned challenge between Islam and you, the youth, is undesirable, it can raise new questions in your curious and inquiring minds. Attempts to find answers to these questions will provide you with an appropriate opportunity to discover new truths. Therefore, dont miss the opportunity to gain proper, correct and unbiased understanding of Islam so that hopefully, due to your sense of responsibility toward the truth, future generations would write the history of this current interaction between Islam and the West with a clearer conscience and lesser resentment. Sayyid Ali Khamenei 21st January, 2015

The Awakening, Issue 1, Vol. 2, Number 1

Page 4: Spirituality

One can either love Allah or love the world - Martyr Baqir al-Sadr (ra)

"One can either love Allah or love the world. But both the loves cannot be contained in one heart. Let us submit our hearts to test. Let us examine our hearts to see whether the love of Allah or the love of this world prevails over them. If the love of Allah prevails over our hearts, let us make it deeper. If, Allah forbid, the love of this world prevails, let us try to save ourselves from this dreadful malady."

"Every love which occupies the centre of the heart of a person is of either of the two kinds. We call the perfect love the double grade love and the love which is not so perfect, the single grade love. To begin with, (single grade) love becomes the basis of man's sentiments, feelings, emotions and desires. After attending to his job or immediate need, man soon returns to his object of love, because love occupies the centre of his thoughts, feelings and sentiments."

"In the case of double grade love, man's entire attention is drawn by the object of his love and nothing can divert his attention from it. He is never inattentive to the thought of his beloved". "Both these kinds of love are found in the case of the noble love of Allah. Single grade love appears in the hearts of the pious believers whose hearts are free from the impurities of the base affairs of this world. As soon as they are free from their immediate engagements, they return to the question which is the object of their love."

"As for double grade love, it is found in the hearts of the Prophets and Imams. You all know Imam Ali ibn Abi Talib (as), in the vicinity of whose tomb we live (Najaf). This great man has said "I never saw a thing but I saw Allah before it, after it and along with it". (Qablahu, wa ba'dahu wa ma'ahu)."

"In fact, this was because love of Allah occupied his great heart and conscience in such a way that it concealed everything else from him. Even when he saw human beings, he saw Allah. When he looked at Allah's bounties, he remembered Him. This bond with Allah was always present before his eyes, for it was Allah alone whom he truly loved and to whom his hopes and aspirations were directed. He never allowed anyone to divert his attention from Allah".

"Love of the world also reaches the stage where man does not see anything but the world before it, after it and along with it. Whatever he does, he does it for some wordly gain.

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He cannot devote himself to pious deeds for more than a few days. This is double grade love of the world. Imam Sadiq (as) has said, "This world is like sea water. The more one drinks of it, the more one gets thirsty."

"It was love of Allah that was the basis of Imam Ali's (as) courage and bravery. His courage was not that of a ferocious beast. It was the courage produced by the faith and love of Allah. He was over 60 when he fought against the Khwarij and in a single engagement killed 4000 of them. He was also at the height of bravery in regard to being patient and not pressing his rightful claim. He kept quiet when he was required by Allah to overlook his right. At that time, he was in the prime of his life. His conscience was aflame with the fire of youth. But Islam had told him to keep quiet and be patient, despite the violation of his rights."

"After all what is this world of ours? It is a collection of imaginery and fictional things. Harun-al-Rashid's world was very imposing. We curse him day and night. We say that we are better, more pious and more God-fearing than Harun was. Has the world of Harun-al-Rashid been offered to us and have we rejected it? If not, how can we claim to be more pious than him. The world offered to us is not that of Harun. It is much less limited and comparably insignificant. It is transient and shorter and not as vast and extensive as that of Harun. For the sake of this world, he imprisoned Imam Musa-e-Kazim (as). Are we sure that if we get that world, we would not throw the Imam into prison? Have we tested ourselves and put this question to ourselves? Has the world of Harun ever been offered to us so that we know we are more pious?"

"In our world, there can be no truth except that of Allah's good pleasure. Had the Imam worked for worldly gains, he would have been the most miserable person. Yet when he worked for Allah, he said on his deathbed "By the God of the Ka'aba, I am a successful person". This world is not for the students of theology. A student looking for this world can get neither this world nor the next. Therefore, it is incumbent upon us, as students, to confine our efforts to seeking the next world for this world has no value to us".

"We should think any moment as possible for our death. At the time of his death, my father was not as old as I was . My brother died at a younger age than I did. I have now completed the span of my lifetime."

"We ask Allah to purify our hearts, and to brighten them with faith. May He turn our mind more towards seeking His pleasure and fill or hearts with His love, His fear and belief in Him. May he help us according to the teachings of his book, Ameen."

Ayatullah Martyr Baqir al-Sadr (ra), during the final days of his last Ramadhan, gave a powerful speech to Religious Scholars. This speech is translated in the book "Trends of History in the Qur'an" by the same author. Some experts follow:

Ayatullah Martyr Baqir al-Sadr (ra), during the final days of his last Ramadhan, gave a powerful speech to Religious Scholars. This speech is translated in the book "Trends of History in the Qur'an" by the same author. Some experts follow:"One can either love Allah or love the world. But both the loves cannot be contained in one heart. Let us submit our hearts to test. Let us examine our hearts to see whether the love of Allah or the love of this world prevails over them. If the love o..."Every love which occupies the centre of the heart of a person is of either of the two kinds. We call the perfect love the double grade love and the love which is not so perfect, the single grade love. To begin with, (single grade) love becomes the ba..."In the case of double grade love, man's entire attention is drawn by the object of his love and nothing can divert his attention from it. He is never inattentive to the thought of his beloved". "Both these kinds of love are found in the case of the n..."As for double grade love, it is found in the hearts of the Prophets and Imams. You all know Imam Ali ibn Abi Talib (as), in the vicinity of whose tomb we live (Najaf). This great man has said "I never saw a thing but I saw Allah before it, after it a..."In fact, this was because love of Allah occupied his great heart and conscience in such a way that it concealed everything else from him. Even when he saw human beings, he saw Allah. When he looked at Allah's bounties, he remembered Him. This bond wi..."Love of the world also reaches the stage where man does not see anything but the world before it, after it and along with it. Whatever he does, he does it for some wordly gain.He cannot devote himself to pious deeds for more than a few days. This is double grade love of the world. Imam Sadiq (as) has said, "This world is like sea water. The more one drinks of it, the more one gets thirsty.""It was love of Allah that was the basis of Imam Ali's (as) courage and bravery. His courage was not that of a ferocious beast. It was the courage produced by the faith and love of Allah. He was over 60 when he fought against the Khwarij and in a sing..."After all what is this world of ours? It is a collection of imaginery and fictional things. Harun-al-Rashid's world was very imposing. We curse him day and night. We say that we are better, more pious and more God-fearing than Harun was. Has the worl..."In our world, there can be no truth except that of Allah's good pleasure. Had the Imam worked for worldly gains, he would have been the most miserable person. Yet when he worked for Allah, he said on his deathbed "By the God of the Ka'aba, I am a suc..."We should think any moment as possible for our death. At the time of his death, my father was not as old as I was . My brother died at a younger age than I did. I have now completed the span of my lifetime.""We ask Allah to purify our hearts, and to brighten them with faith. May He turn our mind more towards seeking His pleasure and fill or hearts with His love, His fear and belief in Him. May he help us according to the teachings of his book, Ameen."