‘Your Lord has no donkey?’

[Reason and Reward]
Usul al-Kafi, book of reason and ignorance, pg 28

‘Ali ibn Muhammad ibn ‘Abdillah al-Ibrah narrates from ibn Is'haq al-Ahmar from Muhammad ibn Sulayman al-Daylami from his father, who said :
I told Abu ‘Abdillah [a], ‘Such and such a person is praiseworthy for his devotion and religious practice.’
The Imam inquired, ‘How is his reason?’
I replied, ‘I know nothing about his reason.’
Upon this, the Imam explained,
‘The Divine reward is in relation to one's reason.
There was a person from Bani Israil who used to worship God devotedly in an island full of lush green and clear water. An angel happened to watch that person, and asked God, ‘Kindly show me the rewards meant for that person.’
When the angel was shown the rewards by God, they appeared to be very little to him. Upon this God suggested to him to go and stay with that person (for some time).
The angel appeared before that man in human guise. The man asked the angel, ‘Who are you?’ The angel replied, ‘I am also one of the devotees of God and I have heard about this place and your worship in it. Therefore, I have come to you so that I can also pray to Almighty God with you.’
So the angel stayed with him for a day. When it was morning, the angel remarked, ‘This is a pleasant place; no place could be better than this for worshipping God.’
Then the devotee-replied, ‘There is only one defect in this place.’
The angel asked what it was and the man replied, ‘My Lord has no animal. If He had a donkey, we could pasture it in this place, for the grass is going waste.’
The angel remarked, ‘Your Lord has no donkey?’
The man further said, ‘If He (Allah) had a donkey such a quality of grass would not be wasted.’
Then Almighty God revealed to the angel, ‘My rewards are in relation to a person's reason.’"

The great 'Aarif with his family

Blessed am I that I have such a wife
Siddiqa Mustafavi (Imam Khomeini’s daughter) narrates:
Imam was very attached to his wife and had special respect for her, so much so that he placed his wife on one side, and his children on the other.
I remember that once Imam’s wife had gone on a journey, and Imam was missing her very much. 
When he would frown, we would jokingly say to him:  ‘When Khanom is here, Imam laughs, and when she is not here, Imam is upset and frowns.’
In short, however much we teased Imam, he would not stop frowning. 
Finally I said: ‘Blessed is Khanom that you like her so much.’ 
He said: ‘Blessed am I that I have such a wife.  No one else has sacrificed as much in life as she has.  If you too would be like Khanom, your husband would also like you this much.’

period of 60 years...did not even reach for food (on the dinner table) before his wife
Imam had extraordinary respect for his wife. 
For example, I am not lying if I say that in the period of 60 years of living together, he did not even reach for food (on the dinner table) before his wife, nor did he have even the smallest expectation from her. 
I can even say that in the period of 60 years of living together, at no time did he even ask for a glass of water, but would always get it himself. 
If he was in such a position that he could not, he would say:  ‘Is the water not here?’  He would never say: ‘Get up and bring me water.’ 
He behaved this way not only with his wife but also with all of us who were his daughters. If he ever wanted water we would all enthusiastically run to get it, but he never wanted us to bring and give him a glass of water in his hand.
During the difficult last days of his life, each time he would open his eyes, if he was capable of speaking, he would ask:
‘How is Khanom?’  We would reply: ‘She is good.
Shall we tell her to come to you?’  He would answer: ‘No, her back is hurting.  Let her rest.’

Paa be Paye Aaftaab, Vol 1, Pg. 92
Translate by Abbas & Shaheen Merali

It does not matter what people think...(Imam Reza [a])

Do you really think like this? I was not expecting that from you…
These are sentences that we may have heard them in our social conversations. Perhaps we have been in a situation in which, we had every reason and argument to be sure of a decision we had made earlier. But when presented for others, we had to face their opposition and pressured about that decision. How should be our reaction in such situation? What is a good response? When others say something that bothers us dramatically, how can we reach the state of calmness?

One day a group of people gathered at the house of Imam Reza (PBUH). Yunus Ibn Abd al-Rahman who happened to be a very trusted companion of the Imam was among them. While everyone was busy talking, another group of people from Basra asked for permission to enter the house.
Imam told Yunus, “Enter that room; show no reaction at all and stay there until I asked you to come out.” Then Imam Reza (PBUH) granted permission for the new group to enter. Once entered the room, they started to talk behind the back of Yunus. Meanwhile Imam Reza (PBUH) was looking at the ground; he didn’t say anything and showed no reaction until they said farewell and left the house. Then Imam asked Yunus to come out of the room.
Yunus entered while his face was full of sorrow and his eyes were in tears. He said, “My master! I have only defended my beliefs and religion while my own friends are thinking about me like that.”

Imam Reza (PBUH) passionately said, “O Yunus! Do not be sad; it does not matter what people think. Such things said by other people do not matter at all. When your Imam is satisfied with you, there is nothing to worry or be sad about.”
The Imam added then, ''O Yunus! Always try to talk to people to the extent of their capacity of hearing. Do not talk about divine topics if it might be beyond their understanding. O Yunus! When you have a gem in your hand and people say that you have a dirty rock in your hand, how does it affect the gem in your hand? And if they say you have gem in your hand while you are holding a rock, how does this help you? How can their words affect your belief? How does it benefit or harm you in anyways?''
Yunus was calmed down by Imam’s words and said, “No, their words do not matter to me anymore.”
Then Imam Reza (PBUH) told him, “So if you understand the truth and you can see the right path and your Imam is satisfied from you, then the thoughts and words of the people should not affect your beliefs and way of thinking; people can say whatever they wish.”
(Selection from “Rijal Kashshi”, p.487, No. 924)

Sun returning for Ali

[Al-Kafi 4:561, Bihar al-Anwar 41:182, Manaqeb Al Khawarezmi 217]

Ibrahim bin Hayyan narrated from Um Jaafar, Muhammad al-Hanafiyya's wife, from Asma Bint Umais, who said,
'I used to go with the Messenger of Allah (saw) to the battles.
I (Um Jaafar) said, 'What was your responsibility?'
She replied, ''I used to distribute water and take care of the wounded.
In one of the battles, the Prophet (saw) received a revelation, so Ali placed the head of the Prophet on his lap. (due to the process of receiving revelation being physically very taxic for the Prophet. Sometimes during the process, he would sweat profusely).
When the Prophet woke up, the sun had already set.
So the Prophet (saw) asked Ali, 'O Ali! Have you prayed Asr?'
Ali replied ,'No, I did not want to remove your head and place it on the ground.'
So the Prophet (saw) said, 'O Allah! Make the sun return for Ali.' The sun came back again until he had finished praying.''

Allamah Tabatabai With His Children

The Daughter of Allamah Tabatabai Khanum Najma Sadat Tabataba'i narrates that one of the phrases he would always use is: 
"Know God as being Ever-Present and Ever-Observant" (Khodā rā hāzir wa nāzir bebīnīd).
He would repeat this line so often that when I was a child I used to think that Haj Agha didn't know anything else. Of course 'Allama spoke very little but when he did speak his words were chosen precisely. He emphasized this matter so much that we used to think it was impossible that an act be carried out for other than God.

His words were full of meaning. For example, [he would talk to us] about the conduct of our great ones, and how young girls and boys should behave. With his daughters he was very intimate and friendly and with his sons he behaved seriously.
He ['Allama] placed great importance on respecting one's elders. He even felt joking with them was not appropriate.

In one of his words of advice to my son Shahid Muhammad Hasan R who one time joked with someone older than him, he said, 'I was 7 or 8 years old when a painter was working in our home. When he climbed his animal I tickled his leg. My late father said to me, "My dear son, an individual doesn't play jokes on his elders." From that moment I have always remembered his words and even now that I am an old man I am still reluctant to joke with those who are older than I. This respect must be maintained [for our elders].'

The greatness of Fatima (a)

Bihar al-Anwar 37:85 

Ibn Abbas narrates:
The Messenger of Allah (s) was with Ali (a), Fatima (a), Hasan (a) and Husein (a) one day when he said:
'O Allah! You know that they are my family and they are the most honourable people in my eyes. O Allah! Love those who love them and hate those who hate them. Befriend their friends, antagonize those who antagonize them, and support those who support them. O Allah! Purify them from any uncleanliness; make them infallible and support them with the Holy Spirit.
The the Prophet (s) said:
It is as if I can see my daughter, Fatima (a), on the day of Judgment. She will be brought on a platform made of light. There will be seventy thousand angels to her right, seventy thousand angels to her left, seventy thousand angels in front of her, and seventy thousand angels behind her, and she will be leading the (female) believers of my nation to Paradise.
Every woman who prays five times a day, fasts in the month of Ramadhan, goes to Hajj, pays Zakat, obeys her husband, and accepts the wilayat of Ali (a) after me will enter Paradise with the intercession of my daughter. Fatima (a) is the master of all the world's women.
People asked, 'Is she the master of the women of her time?'
The Prophet (s) replied:
Maryam was the master of the women of her time. My daughter Fatima (a) is the master of all the world's women from the first to the last. Every time she stands in her Mihrab for prayers, seventy thousand high ranked angels come and say Salaam to her.
The angels call out to her, 'O Fatima! [Verily Allah has chosen you and purified you, and chosen you above all the women of the worlds] (3:42)' which is the same way the angels used to call Maryam.
Then the Prophet looked at Ali (a) and said:
O Ali! Fatima (a) is a piece of my flesh, she is the light of my eyes, and she is the apple of my heart.
That which saddens her saddens me and that which pleases her pleases me.
She is the first one from my family who will join me, so treat her with kindness after me.
As for Hasan (a) and Husein (a), they are my sons and my flowers. They are the masters of the youth of Paradise, so treat them like you would treat your eyes and ears.
Then the Prophet (s) raised his hands towards the sky and said:
'O Allah! I testify that I love those who love them. I hate those who hate them. I am at peace with those who are at peace with them. I fight those who fight them. I am the enemy of their enemies, and I am the friend of their friends.'

'Fatima' and the ism 'al-Fatiru'

Shaykh Muhammad Khalfan, The Sacred Effusion

In different traditions we are told that Allah derived the name Fatima (a) from His Name Faatir al-samawati wa al-ardh (6:79) (The Cleaver of the heavens and the earth). The name al-Fatiru comes from the word fatr which means to “cleave”. Here it means one who cleaves and breaks non-existence and brings about existence. In conclusion, as some scholars have written in their works, it means ‘The Originator’.

Observe the following traditions:
In a lengthy tradition, where the Ahl al-Kisa’ (a) were present, the Holy Prophet at one point addresses Hadhrat Fatima (a) saying:
...And He derived for you O Fatima a name from His Names, for He is al-Fatiru (the Originator), and you are Fatima. (Allama Majlisi, Bihar al-Anwar v. 37, p. 47)

Almighty Allah in a conversation with prophet Adam (a) introduces the light of Fatima (a) as follows:
...and this is Fatima while I am the Fatir al-samawati wa al-ardh (Originator of the heavens and the earth), Fatimu a’da’i min Rahmati yawma fasli qada’i (the Severer of My enemies from My mercy on the day of My judgment), and Fatimu awliya’i ‘amma ya’tarihim wa yashinuhum (the Relinquisher of affliction and disgrace from those near to me). So I derived for her a name from My Name.

In a supplication taught by Angel Jibra’il (a) to Prophet Adam (a) we read as follows:
O praised one, I swear by the station of Muhammad, O Exalted One, I swear by the station of Ali, O Originator, I swear by the station of Fatima (a)... (Allama Majlisi, Bihar al-Anwar v.44, p.245)

Readers must understand that this tradition does not speak simply of the method of derivation that we commonly know. Fatima (a) plays a fundamental role in the creation and origination of the heavens and the earth. She unites with the Muhammadan Light which is the first Divine Creation, from which proceeds every good.
Other traditions also indicate that they - the Ahl al-Bayt (a) - are the intermediaries (wasaa’it) between Allah and the creation. For example, in one of his brilliant messages, our 12th Holy Imam (a) is reported to have said:
We are the actions of our Lord, and the creation thereafter are our actions. (Allama Majlisi, Bihar al-Anwar v.53, p. 178)

Fatima (a) parallel to the Arsh of Allah

Amaali of Sh Sadouq 25

Jaabir Ibn Abdullah Ansari narrates from the Messenger of Allah (s) who said:
On the day of Judgment, my daughter Fatima (a) will enter on an embellished camel from the camels for Paradise. The bridle of the camel will be made of wet pearls, the legs will be made of green emeralds, the tail will be made of musk, and the eyes will be made of red corundum (corundum is a naturally occuring Aluminiun Oxide. After diamond, it is the hardest known natural substance. Its finer varieties are the gemstones ruby and sapphire).
There will be a dome of light on top of Fatima (a) which will be transparent.
Inside this dome will be Allah's forgiveness, and outside of it will be Allah's mercy.
There will be a crown of light on her head that has seventy corners. Each corner will be embedded with pearls and corundum, and it will shine like a bright star in the middle of the sky.
There will be seventy thousand angels to her right and seventy thousand angels to her left.
Jibraeel will be pulling the bridle of the camel and he will call with a very loud voice,
'Lower your heads until Fatima (a), the daughter of Muhammad (s), passes'
There will be not any Prophet, Messenger, truthful being, or martyr left who will not lower his head while Fatima (a) passes until she is parallel to the Throne of Allah.
Then Fatima (a) will throw herself form the camel and say to Allah,
'O my Lord and my Master! Judge between me and those who were unjust to me. Judge between me and those who killed my sons.'
Allah will reply to her,
'O My love and the daughter of My love! Ask Me anything and I will grant it, and intercede on behalf on anyone and it will accepted. I swear to My own Magnificence and Glory that no injustice of the unjust will pass by Me.'
She will say,
'O my Lord and my Master! I intercede on behalf of my progeny, my Shia, the Shia of my progeny, those who loved me and those who loved my progeny.'
So Allah will call,
'Where are the progeny of Fatima (a), her Shia, the Shia of her progeny, those who loved her and those who loved her progeny?'
They will stand up and will be surrounded by the angels of mercy.
Then Fatima (a) will lead them all to paradise.
--------------------------------------------------------------------------------
The Prophet (s) said,
"When I long for the fragrance of Paradise I smell the neck of Fatima."
Muntakhab Kenz Al-Omal, v. 5, p. 97; Nur Al-Absar, p. 51; Manaqib Al-Imam Ali of Ibn Al-Maghazali, p. 360.

Basic meaning of dhikr

William Chittick

The basic meaning of the term dhikr can be brought out by answering three questions – what, why, and how.
What is to be remembered?
Why should it be remembered?
How can it be remembered?
The object of remembrance is God, whose reality is designated briefly by the first Shahadah, “There is no god but God,” and in more detail by the whole range of names and attributes mentioned in the Koran.
This object should be remembered because He has commanded human beings to remember Him and because ultimate happiness depends upon remembrance.
The object can be remembered by imitating the Prophet, who provides the model for right activity and right remembrance.

The Prophet calls dhikr the best act of worship.
Every word a person utters in this life will be counted against him or her in the next life, except bidding to honor (amr bi’l-ma’ruf), forbidding dishonor (nahy an al-munkar), and remembering God.
When someone complained about Islam’s many commands and prohibitions and asked for a single practice to which he could cling, the Prophet replied,
“Let your tongue stay moist with the remembrance of God.”
He reported that God says,
“I am with My servant when he remembers Me. If he remembers Me in himself, I remember him in Myself, and if he remembers Me in an assembly, I remember him in an assembly better than his.”

The most hopeful ayah in the book of Allah

Tafsir al-Ayyashi, by Muhammad b. Mas’ud al-Ayyashi, from Abu Hamza Thumali, vol 2, p.161

Once, Amir al-Mu'mineen Imam Ali (a) was sitting with some people and he asked them, "Which verse from the book of Allah gives you the most hope?"

Some of the people quoted:
إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا
"Allah does not forgive shirk but he grants forgiveness for all but that (sin) to whomever he pleases" (Surat al-Nisa). He (a) said, "That is good but it is not the one." [4:48]

Then others among them quoted,
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
"Say, O' My servants who have committed excesses against themselves! Do not despair of the mercy of Allah! Surely Allah forgives all sins..." (Surat al-Zumur). He (a) said, "That is good but it is not the one." [39:53]

Then others said that it is the aya:
وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا
"Whoever does an evil deed or is unjust to himself and then does istighfaar will find Allah to be Forgiving and Merciful" (Surat al-Nisa). He (a) said, "That is good but it is not the one." [4:110]

Others said it is the aya:
وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ
"(The pious are) those who, when they commit an evil act or are unjust to themselves, do dhikr of Allah and istighfaar for their sins. And who can forgive [literally: cover the stain of] sins except Allah?..." (Surat Aal-i-Imran) but the Imam (a) again said, "That is good but it is not the one." [3:135]

The people then fell silent and the Imam (a) asked them, "What else, O' assembly of Muslims?" They said, "Wallaah, we have nothing else to say."

He (a) said, I heard my beloved, the Messenger of Allah, say: The most hopeful ayat in the book of Allah is
وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّـيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ
"And establish the prayers (wa aqim al-salaata) at two parts of the day and in the first part of the night. Indeed good acts wipe away evil deeds. This is but a reminder to those who are mindful" (Surat Hud, verse 114).