Kinds of Love

In the name of Allah

I have a lovely friend, Fatima. We know each other since living in the dormitory of university

In the dormitory, everybody liked Fatima and enjoyed living and speaking with her. She made everybody happy and her absence and presence were completely clear. Her home was very far from the university and she went to home rarely. So, when she went home, she did like to stay more.

One day, she went to home and had to come back for an affair. But that affair canceled and I understood since I was at the university. One of our roommates asked me that night: "did you hear that the affair has been canceled?"

  I said: "yes, and I called Fatima to tell her stay home more."

She wondered, "why did you do that? Don’t you like Fatima? Don’t you want her to be next to you?"

Of course I did like, I did love Fatima very much and she knew.

It was only the difference between my definition of love and her definition:

•   I love you means: I enjoy being with you and I like you to be next to me; even if you are not happy with me.
  

•   I love you means: I like something happen to make you happy. I like to do everything for you; even if it makes me to be in hardship.
  

I told this story for some of my relatives and friends. All of them agreed that the first one is not the meaning of love; it is a kind of “being selfish”. The valuable love is the second one.

Frankly, I thought so much ..  there is a problem .. When you love someone in the second way, you want to do something to make your lover happy. You will be a slave in some sense. You will do anything to make him or her happy; maybe without thinking; even if it is “saying lie”, “killing someone” (!) or any other faults.

This kind of love can make someone more valuable or less.

If you choose a worthy lover, you will do something valuable to make him or her happy, and you will be a more valuable person; and vice-versa.

Now, suppose that you fall in the love with someone who loves you too in the second way, knows your need, does something to satisfy you, and wants you to be a perfect person; wants you to never lie, to be kind with people, to be brave and so on;

Not for the sake of himself, but for the sake of yourself.

In this case, you will grow up with the aid of this love. You will change yourself into a worthy person.

Choose your lover carefully, choose a worthy one.

Love the unique God (Allah), who is the most worthy lover.

Imagine that ..

 

Imagine that you have worked too much all the previous years. At last, you could own your home ..

تصور کن که سالها کار کردی و با کار و تلاش زیاد، بالاخره صاحب خونه شدی.

Imagine that your older son has born when you had had some financial problems, then you nurtured him hardly. He is 20 and he is a very clever student in one of the best universities.. Of course you love him ..

تصور کن که پسر بزگترت در اوج مشکلات مالی شما متولد شد و شما سختیهای زیادی برای بزرگ کردنش کشیدین. 20 سالشه و دانشجوی باهوش یکی از بهترین دانشگاه‌هاست.. عاشقش هستی..

Imagine that when you get back to home after a long and hard work day, your kind wife ruins your boredom with her smile ..

تصور کن که وقتی بعد از یک روز سخت و پرکار، به خونه بر میگردی همسر مهربانت با لبخندش خستگی‌هات رو از بین میبره.

Imagine that you have a nice and beautiful lovely daughter, similar to her mother, kind, and kin. You have too many wishes for her and her happiness. She is a teenager ..

تصور کن که یک دختر خوب و زیبا و دوست داشتنی داری، مثل مادرش مهربان و تیز. برای خوشبختیش آرزوهای زیادی داری. یک نوجوانه.

Imagine that your youngest son is 3. You enjoy watching his innocence face that is similar to angels; you forget all of your problems when you hear his energetic voice ..

تصور کن که پسر کوچکت 3 سالشه. از نگاه کردن به چهره‌ی معصومش لذت می بری؛ شبیه فرشته هاست. تمام مشکلاتت رو فراموش میکنی وقتی صدای پر انرژیش رو میشنوی.

Imagine that one day in the morning, you get up ..

تصور کن یک روز صبح از خواب بیدار میشی.

You find some wild people at your home! You did not invite them; you did not let them to inter; but they have interred!  ..

یه عده آدم وحشی رو توی خونه ات میبینی. شما اونه رو دعوت نکردین، شما بهشون اجازه ورود به خونه رو ندادید؛ اما اونها وارد خونه شدن!

What would you do?

تو چکار خواهی کرد؟

Imagine that when you ask them to leave your home, they say: It is not your home any more, it is ours!

تصور کن وقتی ازشون میخوای خونه تون رو ترک کنن اونها میگن اینجا دیگه خونه ی شما نیست! خونه ی ماست!

What would you do?

تو چه کار خواهی کرد؟

Imagine that you try more to eject them. But they have guns, they bind your hands and throw you out, they kill your little son, they hit your daughter, they capture your oldest son, they rob your wife ..

شما بیشتر تلاش میکنید تا بیرونشون کنید، اما اونها اسلحه دارند، دستان تو رو می‌بندند و تو رو بیرون می‌اندازند، پسر کوچکت رو می‌کشند، دخترت رو کتک می‌زنند، پسر بزرگت رو دستگیر می‌کنند و همسرت رو می‌دزدند...

What would you do?

تو چه کار خواهی کرد؟

Imagine that one day some cruel people occupy your home, your land ..

تصور کن یک روز آدم‌های ظالم خانه‌ی شما، سرزمین شما رو اشغال کنند!

Imagine that they kill your little son, pick the limbs of your children to graft for their friends!

تصور کن پسر کوچکت رو بکشند و اعضای بدن بچه‌هات رو بردارند تا به بدن دوستان خودشون پیوند بزنند!

What would you do?

تو چه کار خواهی کرد؟

May be you think that it has never occurred, then why should I imagine such a tragedy?

شاید تو فکر کنی که این اتفاقات هرگز نیفتاده چرا باید چنین فاجعه‌ای رو تصور کنم؟

I tell you,

من بهت میگم،

It has been occurring during the last 60 years, in Palestine! They named the occupied land “Israel” while it had had another name: Palestine.

60 ساله که این اتفاق داره در فلسطین می‌افته! اون‌ها اسم سرزمین اشغال شده رو گذاشتند اسرائیل درحالیکه اسم دیگری داشته: فلسطین.

If you did not know, do a search about it. Ask yourself “why?”

اگر نمیدونستی، در موردش تحقیق کن و از خودت بپرس: چرا؟

When you find the fact, declare your opinion.

وقتی واقعیت رو فهمیدی نظرت رو اعلام کن.

If you are sad for Palestinians, tell them. Condole with them.

اگر برای فلسطسنی‌ها ناراحتی بهشون بگو. باهاشون همدردی کن.

All years, at the last Friday in Ramadan (Quds day), millions people have a rendezvous to declare their hatred of occupation of Palestine.

هر سال در آخرین جمعه‌ی ماه رمضان، میلیون‌ها نفر در یک میعادگاه، نفرت خودشون رو از اشغال فلسطین اعلام می‌کنند.

Go and declare your human sense, be a solace to innocence Palestinian children.

برو و احساسات انسانی خودت رو اعلام کن، مرحمی باش برای کودکان معصوم فلسطینی.

Maybe this is the only thing that you can do.

شاید این تنها کاریه که از دستت بر میاد.

 

 

دستگاه‌های حیاتی در زندگی انسان The vital machines

به نام خدا

فرض کنیم دستگاهی داریم که خیلی پیشرفته و پیچیده است، خیلی حساس هست و استفاده از اون، برامون خیلی حیاتیه و در نتیجه خیلی مهمه که درست کار کنه و خراب نشه..

Suppose that we have a complicated machine, so sensitive that is absolutely vital to use. Then, it is very important to work properly.

 مثلا فرض کنیم این دستگاه به قلب وصل میشه و بد کار کردن یا خراب شدنش موجب مرگ می‌شه. سوالی که به طور طبیعی برای انسان مطرح میشه اینه که چطوری میشه طرز استفاده از این وسیله رو فهمید؟ با توجه به این‌که دستگاه، خیلی حساس و پیچیده است، عاقلانه نیست که به شیوه‌ی آزمون و خطا پیش بریم. پس راه عاقلانه چیه؟

For example, it should be connected to your heart therefore, its breakdown will cause death. The common question arise is how you can discover its mechanism to use it correctly. Of course, the trial and error method is not advisable. What is the best way?

وقتی یک دستگاه جدید می‌خریم و اون رو از داخل جعبه بیرون می‌آریم، اولین چیزی که بجز خود دستگاه دنبالش می‌گردیم، کتابچه‌ای هست که طرز استفاده از دستگاه رو توضیح داده. این کتابچه معمولا دردستگاه‌های پیچیده‌تر، قطورتر هست و وجودش، ضروری‌تر.

When you buy a new machine and take it out of its box, at first, you look for a handbook or user guide to know how to use the machine. This handbook is thicker and more necessary for more complicated machines. The more complicated machine, the more necessary and thicker handbook is in need.

گاهی اوقات ممکنه بعضی از کاربران نیاز داشته باشند شخص متخصصی، در مورد خود کتابچه براشون توضیحاتی بده.

Sometimes, users need an expert to explain and interpret the handbook.

پس دستگاهی که خیلی پیچیده، حساس و حیاتی باشه، نیاز به یک کتابچه و یک متخصص داره که به ما یاد بدن چطور باید از دستگاه استفاده کرد.

Therefor each complicated, sensitive and vital machine, needs a user guide and an expert person that teach us how to use it.

 اما سوال دوم اینه که کتابچه و متخصص چقدر قابل اعتماد هستند؟ به چه کتابچه و چه متخصصی میشه اعتماد کرد؟

The second natural question arises, is that “which handbook and which person are trustable?”

تقریبا جواب واضحه نه؟ کتابچه‌ای که داخل جعبه هست قابل اعتماده چون شرکت سازنده، یعنی مرجعی که بیش از همه در مورد دستگاه می‌دونه، داخل جعبه قرارش داده و متخصصی قابل عتماد هست که شرکت معرفیش کرده باشه. و البته اگر هرکس طبق تجربیات خودش در مورد کار با دستگاه چیزی بنویسه یا بگه که با نوشته‌ی کتابچه یا گفته‌ی متخصص در تناقض باشه از او نمی‌پذیریم.

The answer is almost clear, isn’t it? The handbook that exists in the box and someone who is identified by the company- someone who hast the most knowledge about the machine- are trustable. Of course, if someone writes about his experiments with such a machine, contradicting with the handbook or the approval experts’ statement will not be accepted.

واضحه نه؟

Isn’t it clear?

هر انسانی، دو تا دستگاه پیچیده و حساس داره که دانستن طرز استفاده ی اون‌ها خیلی حیاتی و مهمه. یکی جسم و دیگری روح که روح پیچیدگی بیشتری داره و نیازش به کتابچه بیشتر.

Each person has two such complicated and sensitive machine that is very vital to know how to use. His “body” and his “spirit”. The most complicated and sensitive and vital machine in our life.

The spirit is more complicated and the existence of its handbook is more necessary.

چرا وقتی نوبت به مهم‌ترین و حساس‌ترین و پیچیده‌ترین دستگاهمون می‌رسه، به هر کتابچه و هر متخصصی با دیده‌ی اعتماد نگاه می‌کنیم و هرچه که متخصصین مورد تایید شرکت سازنده می‌گن، ازشون اثبات می‌خواهیم؟!

Why we trust each handbook or person about these vital machines, while we reject the real experts (senders from Allah) and the real handbook (holly Quran).

یکی از سوالات جدی که توی ذهن  خیلی‌ها هست اینه که آیا در دنیای تکنولوژی، جایی برای دین وجود داره؟

 

 

The Balance

 

چشم حمید به ترازوی قدیمی دو کفه ای افتاد که در گوشه ای از مغازه قرار داشت. با هیجان گفت: از این ترازوها! خیلی وقته اینها دیگه توی هیچ مغازه ای نیست.

Hamid looked at the balance in the corner of the store and said thrilled: wow an ancient balance. There is not such a balance in stores anymore!

شما که ترازوی دیجیتال دارین از ترازوی دو کفه ای چه استفاده ای میکنین؟

You have a digital balance in the store, why you use such a thing still?

-          این، مال مغازه نیست. مال خودمه.

Mohamad said: it doesn’t belong to the store. It’s mine.

تعجب حمید بیشتر شد و پرسید: مال خودت؟! چیکارش میکنی؟

Hamid had been more surprised and asked: what do you do with it?

محمد با آرامش گفت: گذاشتمش جلوی چشمم که هر روز یه چیزی رو بهم یادآوری کنه.

Mohamad said peacefully: I put it in front of my eyes to remind me something every day.

بعد، یک وزنه‌ی یک کیلویی برداشت و به حمید نشون داد.

-           یادت میاد چطوری باهاش اندازه گیری می‌کردیم؟ مثلا اگر میخواستیم یک کیلو برنج داشته باشیم، این وزنه رو توی یک کفه می‌گذاشتیم و برنج رو توی کفه‌ی دیگه میریختیم. بعد، اونقدر به برنج اضافه می‌کردیم که دو تا کفه با هم برابر بشن. این ترازو عقل آدمه. عقل، وسیله‌ی سنجشه. باهاش میشه اندازه گیری کرد. میتونی هر روز بسنجی ببینی چقدر از اونچه که باید باشی فاصله گرفتی. میتونی هر روز از خودت سوال کنی چقدر مبانی فکری تو، از مبنای اصلی فاصله گرفته. بعضی از آدم‌ها مبنای فکریشون اسلام هست؛ مبنای زندگیشون، روش زندگی پیامبر و امامان معصومه. بعضی از آدم‌ها هم مبنای زندگیشون رو مُد قرار می‌دن. مبنای فکریشون رو تفکرات مادی قرار می‌دن.

Then he showed him a weight and said: can you remember how to scale with it? For example if we wanted to have 1 kilogram of rice, we had to put a 1 kilogram weight in one of plates and pour some rice in another until two plates stand across each other. It meant they are equal. This balance is our intellect. Our intellect is the evaluation device. I can evaluate myself with it to find how much I am far from what I should be. I may ask myself how much the distance between my thinking and the true bases is. The basic of thinking of some people is Islam. Their life is upon the prophets’ life. And some people live depend on fashion or material thinking.

حمید، آرام خندید و گفت: من همیشه فکر می‌کردم عقل، برای سنجش کافیه. همیشه فکر می‌کردم عقل، خودش مبناست. چون همیشه شنیده بودم هر چیز رو باید با عقل بسنجی.

Hamid smiled and said: I’ve always thought that the wisdom is enough for scaling and it is the base. Because I had heard that we should scale everything with our wisdom.

-          درست شنیده بودی. اما عقل، وسیله است نه مبنا. پایه و مبنا رو باید انتخاب کنی. هر کس حق داره مبنای خودش رو انتخاب کنه و خوب، هر راهی یک مقصدی داره و اون مقصد، کاملا مشخصه. اگر مبنای اصلی رو درست انتخاب کرده باشی، عقل، میزان انحرافت از راه رو نشون میده و خطاها رو بهت گوشزد می‌کنه. این‌طوری راهت رو اشتباه نمی‌ری. و به مقصدی که انتخاب کردی می‌رسی. به شرط این‌که کارهای خودت رو توجیه نکنی.  

-       You had heard true. But the intellect and wisdom is the device of scaling not the base or weight. You should choose the base. Each person has right to select and choose his way and each way has its own destination, its own clear destination. If you select the true base, your wisdom can show you the measure of your deviance from the selected way. In this way, you will be in the true way and will receive to the selected destination.

The first important letter 4 u

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دریافت
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The second impotrant letter for u

In the name of God, the Beneficent the Merciful

To the Youth in Europe and North America,

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 don’t 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. 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 don’t 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 don’t 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?

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 don’t insist that you accept my reading or any other reading of Islam. What I want to say is: Don’t allow this dynamic and effective reality in today’s world to be introduced to you through resentments and prejudices. Don’t 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 Qur’an and the life of its great Prophet. I would like to ask you whether you have directly read the Qur’an of the Muslims. Have you studied the teachings of the Prophet of Islam and his humane, ethical doctrines? 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, don’t 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, don’t 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.

Seyyed Ali Khamenei
21st Jan. 2015