Tribute to Bahjat al-‘Aarifin:

He was known as Bahjat al-‘Aarifin (the splendor of the Gnostics) and profusely emanated the light of devotion, such that lovers throughout the world were fascinated by his noble spirit. He was well-known for his absorption in prayer, where the true munajat (mutual whispering) between the lover and the Beloved is clearly revealed. In most cases, the awe and veneration of the Infinite would apparently overcome him and he would weep from the depths of his heart in prayer.

Although the world came to know him after a long period of his life of splendor, this elevated spirit was known to enjoy great stations of spiritual perfection since his youth. He personified religion in both its exoteric as well as esoteric dimensions. Exoterically he revealed his brilliance as a faqih (referral authority in Divine laws), and esoterically he exhibited the splendor of an absorbed mystic in the alley of the beloved. One of the significant things which powerfully emanated from that great ‘aarif was his steadfastness on the path of the only Beloved. The Holy Qur’an says: “Indeed those who say our Lord is Allah, and then are steadfast, angels descend on them saying: Fear not, nor be grieved, and receive good news of the garden which you were promised…” (41:30)


Some of his spiritual teachings to those thirsty in pursuing the path of spiritual development are as follows [see: http://www.mtb.ir/]:
1- There is no litany [ dhikr - word of remembering God] more exalted then the litany of action; and there is no litany of action higher than abandoning sin in [one’s] beliefs and acts of devotion. And apparently, abandoning sin in the absolute sense without continual self-vigilance cannot take place.
2- Among the dictums of ‘Ali (‘A) is: “Know that every action of yours is according to your prayer (sala).” You must protect your five times daily prayer in the beginning of their times and with total inclination to Him (Almighty is He), and God-willing you will not lose felicity.
3- We must deal with [the holy] traditions and read them, for [the] cure is in them.
4- If a person realizes the purpose of creation, he would find it extremely sweet to [die as a martyr and] be restored back to life seventy times.
5- The prayer of night (salat al-layl) is the key to occasions of Divine succor (tawfiqaat)
6- It is these very supererogatory (mustahabb) acts that make the human being attain a great station.
7- The reason why we are left behind is our consumption of doubtful wealth; and doubtful wealth brings about doubts and ambiguity.
8- God knows when a human being send greetings to Muhammad and his progeny (i.e. recites salawat) one time and gifts that to the deceased soul, what kind of meaning, form and reality it has!

When a scholar of the caliber of Ayatullah Muhammad Taqi Bahjat (may Allah elevate his noble spirit) tears the curtains of this material world and releases the bird of his spirit from the cage of the corporeal body, the moths of love residing in this terrestrial realm suffer a loss which cannot be recuperated. Bahjat al-‘Arifeen not only served as a lamp for expounding the Shari’a (the Islamic laws), but also as a master for guiding towards the tariqa (the path) which leads to the haqiqa (the Ultimate Reality). The human being fundamentally has been brought in this transient world for this very purpose. The word shari’a which we commonly translate as the Islamic law literally signifies mawrid al-maa’ al-jaari (‘the entrance of flowing water’). When we say shari’at al-Furat, for example, we mean “the entrance of the flowing waters of Euphrates”. But Religion only serves as the shari‘a for those of us who would really like to “enter the flowing spiritual waters” and benefit from the same so that we may attain the haqiqa (Absolute Reality).
Although Bahjat al-‘Arifin is not among us, the brilliance of his splendor can still be felt. Rather, when does the splendor of such a lamp ever fade? Which lamp was lit by the teachings of Muhammad and His infallible progeny (peace be upon them), and did not turn immortal and eternal?

By Sh. Muhammad Khalfan

An Important Rule Often Neglected 26

A Code of Practice For Muslims in the West : Women's issues » General Rules
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


450: It is not permissible for a woman to expose the top part of her feet to a non-mahram onlooker. However, she is allowed to keep her feet —top as well as sole— exposed during salat, if she is in a place where she is immune from the looks of a non-mahram person.

Allah's praise from one of His beloved servants (as)

(and a little souvenir at the end)

Al-Zuhri related from Sa'id ibn al-Musayyib.
He said: The people were not going out of Mecca until Ali ibn al-Husayn (Al-Sajjad), the chief of the worshippers (upon him be peace) went out. 
So he went out, and they went out with him.
He stopped in one of the way stations and prayed two rak'as. Then he glorified God - I mean with this glorification - during his prostration. 
There was no tree and no clod of earth that did not glorify along with him, so we were frightened.
He raised his head. 
He said: O Sa'id, are you frightened? I said: Yes, O son of the Messenger of God! 
He said: This is the greatest glorification. It was related to me by my father from his grandfather from the Messenger of God (God bless him and his Household).
No sins remain with this glorification.
When God (majestic is His majesty) created Gabriel, He inspired him with this glorification.
It is God's greatest name.

One of his Glorifications of Allah (Sahifa Al-Sajjadiyya - Number 56 - please refer to the arabic recitation online)

1  Glory be to Thee, O God,
          and I beg Thy loving care! 
2  Glory be to Thee, O God,
          and high art Thou exalted! 
3  Glory be to Thee, O God,
          and might is Thy loincloth!
4  Glory be to Thee, O God,
          and mightiness is Thy cloak! 
5  Glory be to Thee, O God,
          and magnificence is Thy authority! 
6  Glory be to Thee, All-Mighty!
          How mighty Thou art! 
7  Glory be to Thee!
          Thou art glorified in the highest!
          Thou hearest and seest what is under the soil!
8  Glory be to Thee!
          Thou art witness over every whispered conversation!
9  Glory be to Thee,
          the place where every complaint is put down! 
10  Glory be to Thee,
          present in every assembly! 
11  Glory be to Thee,
          object of great hopes! 
12  Glory be to Thee!
          Thou seest what is at the lowest depth of the water! 
13  Glory be to Thee!
          Thou hearest the breaths of the fish
          in the lowest depths of the oceans! 
14  Glory be to Thee!
          Thou knowest the weight of the heavens! 
15  Glory be to Thee!
          Thou knowest the weight of the earths! 
16  Glory be to Thee!
          Thou knowest the weight of the sun and the moon! 
17  Glory be to Thee!
          Thou knowest the weight of the darkness and the light! 
18  Glory be to Thee!
          Thou knowest the weight of the shadow and the air! 
19  Glory be to Thee!
          Thou knowest the weight of the wind,
          how many times it is greater than the weight of a dust mote! 
20  Glory be to Thee,
          All-holy, All-holy, All-holy! 
21  Glory be to Thee!
          I wonder how any who knows Thee could fear Thee not! 
22  Glory be to Thee, O God,
          and Thine is the praise! 
23  Glory be to God, the All-high, the All-Mighty!

Ayaat stronger than Mountains

[Bihal Al-Anwar 23:103]

The chief scholar Abu Muhammad Hasan bin Hussain bin Babaweyh narrated from his uncle Abu jaafar Muhammad Bin hasan, from his father Hasan bin Hussain, from his uncle the blessed scholar Abi Jaafar bin Muhammad Bin Ali bin Hussain bin Babaweyh, from Muhammad bin Ali bin Majilweyh, from Ali bin Ibrahim, from his father, from Muhammad bin Abi Umair, from jameel bin Darraj, from Hakam bin Ayman, from Mohammad Al-Halabi, from Abu Abdillah Jaafer Bin Muhammad (as) who said,

'Those whose beliefs are based on the Quran will be more stable than mountains. However, if you enter a field of study without knowledge (try to use your own judgement instead of using the Quran), you will come out of it without knowledge.
I (Mohammad Al-Halabi) asked, 'To which ayaat in the Quran are you referring?'
Ja'afar bin Muhammad (as) replied: 'The following ayaat:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ   [59:7] Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil):

مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
[4:80] Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
[4:59] O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
[5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا
[4:65] But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ
[5:67] O Messenger! deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.

Ja'afar bin Muhammad (as) continued:
'This (last ayah was revealed) when the Messenger of Allah (saw) said, 'Of whomsoever I am his master, this Ali is his master. O Allah! Befriend his friends and be the enemy of his enemies. Support those who support him and disappoint those who disappoint him. Love those who love him and hate those who hate him.'

[Bihal Al-Anwar 23:103]

Know yourself, Know your Lord

William Chittick

Unless and until we understand that dhikr is a practice of God Himself, and along with Him, that of all the creation, we will not be able to grasp our human condition or to take advantage of it while we have it.

Anyone familiar with the Quran knows that it speaks of God by detailing His names and attributes. It goes extraordinary lengths to emphasize that it is God's book, revelation, speech, and words. It maintains that all revelation is God's speech, and that God speaks to the Prophets so as to clarify the nature of things and to explain the appropriate human response.

Just as the Quran and the other scriptures are collections of God's signs or ayaat, so also the whole universe is a vast collection of God's signs and ayaat.
In effect, God creates the whole universe by revealing three books - 1) the Universe 2) the Human Self 3) the Scripture. In each, He reveals His signs and writes out His words.

Once we understand that reality is configured by speech, we shall also see that human task is to see and understand what has been written. Then we can follow the instructions laid out in the text of scripture, the world, and the soul.

The interpretation of the Quran - which is the foundation and fruit of all Islamic sciences - has always entailed the simultaneous interpretation of universe and the soul. Every Muslim, by accepting the Quran as God's word, has accpeted the responsibility of understanding what the Word means. The fruit of this understanding rebounds on the soul.

Every soul will answer for its own reading, not only of the Quran but also of the other two books, the universe and the soul. And given the fact that it is the soul itself that reads and understands, the book of the soul is the all-important determinant  of our destiny. This helps explain why, in recounting the events that will take place on the day of Resurrection, the Quran tells us that every human being will be addressed by the words, 'Read your book; your own self is sufficient as a reckoner against you this day.' [17:14]

The crux of knowledge, then, is to read and know one's soul. The whole trajectory of the voluntary return to God is to learn how to interpret oneself through understanding the wisdom present in both revelations and the cosmos. The return reaches its fruition on the Day of Resurrection.

What we as human beings should want to learn is who we are now and who we will be when we arrive back at the meeting with God. All knowledge should serve the goal of this knowledge. As Rumi puts it,'The spirit of all the sciences is this, only this:
that you may know who you will be on the Day of Resurrection'

In order to know who one is and who one will be, one must know one's relation with God, who created man in His own image. It is clear that the Divine speech creates the world and reveals the scriptures. It is this same speech that appears as the distinguishing feature of reminder, guidance, and prayer whereby man is able to remember his Source and undertake the return journey. And it is also this same speech that will be written plainly in the book of the soul on the Day of Resurrection.

The human condition, then, demands knowing that everything we understand, speak, do, and embody is being written and recorded in our own selves.

An Important Rule Often Neglected 25

A Code of Practice For Muslims in the West : Youth's issues » General Rules
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


503: It is harãm to play chess, regardless of whether or not the play is with betting. It is also harãm to play chess through computerized instrument, if there are two players involved in it. Based on obligatory precaution, one must refrain from it, even if just the computer is the other player.

504: It is similarly harãm to play with instruments of gambling in which betting is involved. Based on obligatory precaution, one must refrain from it even when no betting is involved.

522. Question: Is it permissible to play games of chance of all kinds on electronic machines (computers) without betting or with betting?
Answer: It is not permissible, and it is treated the same as normal [non-electronic] gambling instruments.

Yearn from Allah

Our antecedent sheikh, Mohammad ibn Ya’qub al-Kulaini – may Allah sanctify his spirit – has reported, from a chain of narration referring back to Husain ibn Ulwan, that he said:
“We were in a gathering, seeking to obtain knowledge therein. My capital had depleted due to a number of journeys, so one of our comrades asked me: ‘In whom are you hoping (for help) with regards to what has befallen you?’
So I replied: ‘So-and-so’
He said: ‘In that case, by God your need will not be met, your hope will not be attained and your request will not produce the desired result’
I asked: ‘What do you suggest? May Allah have mercy upon you’
He said: ‘Indeed Abu Abdillah (Imam al-Sadiq) (as) told me that he read in certain books that Allah, the Blessed and Exalted says:
“By My glory, My sublimity, My majesty and My ascension upon My throne; I shall cut-off, by despair, the hope of anyone who places their hope in other than Me. I shall clothe him with the garb of degradation in front of people; I shall avert him away from My proximity; I shall distance him from ever joining Me. Does he place expectations in other than Me during hardships whilst (full control of) the hardships are in My hands? Does he hope in other than Me and contemplate knocking the door of others whilst I hold the keys to the doors when they are locked? And My door is open to whosoever may implore me. Who is it that has had hope in Me in his misfortunes and I have let him down?! Who is it that has expected from Me in adversity and I have severed his hope in Me? I have preserved the hopes of my slaves but they are not satisfied with my preservation. I have filled My heavens with those who do not tire from glorifying Me; and have commanded them not to shut the doors between Me and My servants, but they (My servants) do not have confidence in My words. Does he (My slave) not know that, when a misfortune from among My misfortunes strikes him, none but Me has the ability to relieve it, except by My permission. So why is it that I see him unmindful of Me?! I granted him, by My generosity, that which he did not even request, then I snatched it away from him; yet he does not ask Me to return it, rather he asks those other than Myself! Does he reckon that, despite Me granting initially before being asked, I would not respond to the one who begs Me after being asked? Am I such a miser that My slave has deemed Me to be miserly? Do generosity and open-handedness not behove Me? Are pardon and mercy not in My hands? Am I not suitable for hopes? Who aside from Me can break them? Do those who hope not then fear in placing hopes in those other than Me?
Had all the inhabitants of My heavens and the inhabitants of My earth, all wished together; and had I granted them all fully in accordance with their hopes – My kingdom would not have decreased even to the amount of one grain. How can a kingdom diminish whilst I am its curator? Alas, what an ill-fate for those who despair in My mercy; and what misery for he who disobeys Me and does not fear Me’”.
Al-Kafi, V.2, Pg.66. Bihaar al-Anwaar, V.68, Pg 130

Salaat - from the heart of Rumi; and the Angelic Figure

In this connection it is said
that two rak‘as of prayer are better
than the world and all it contains.
This does not apply to every person.
The person to whom this applies is one
who considers it more serious
to miss two rak‘as than to lose the world and all it contains,
that is, one for whom it would be harder to miss
those two rak‘as
than to lose possession of the whole world.


Be always at work scraping the dirt from the well.
To everyone who suffers, perseverance brings good fortune.
The Prophet has said that each prostration of prayer is a knock on heaven's door.
When anyone continues to knock, felicity shows its smiling face.


WHO IS THIS ANGELIC FIGURE WHO IS SO PARTICULAR OF THE TIME OF MEETING HIS ONLY BELOVED?

"The very same day he [Imam Khumayni] prayed his zuhr and asr prayers with wudu'.
From an hour before noon, he asked whoever came to him: 'How much time is left for mid-day?'
And his aim (behind this) was that he should not delay in praying at the beginning of its time.
From 3.30 afternoon an overwhelming anxiety overcame all (of us). The treatment had reached at a point when, following utmost efforts by the physicians and the Hospital personnel, everyone was in wait for a miracle to transpire.
During Maghrib, the doctors, considering their awareness of his sensitivity toward prayers, called him and said: 'Agha, it is time for prayer.'
Imam Khumayni, who was unconscious from 1.30 afternoon, attended to this voice. All of us witnessed that he prayed his Maghrib prayer in that state of restlessness by moving his hands and eyebrows."
Firishte I'rabi

An Important Rule Often Neglected 24

A Code of Practice For Muslims in the West : Women's issues » General Rules 
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


450: It is not permissible for a woman to expose the top part of her feet to a non-mahram onlooker. However, she is allowed to keep her feet —top as well as sole— exposed during salãt, if she is in a place where she is immune from the looks of a non-mahram person.


478: Question: A Muslim woman wears high heel shoes that hit the ground in such a way that it draws attention. Is she allowed to wear it?
Answer: It is not permissible, if it is intended to draw the attention of non-mahram men to herself, or if it generally causes temptation [for committing sin].


489: Question: Is a woman allowed to wear trousers and take to the streets and markets?
Answer: It is not allowed, if it reveals the contours of her body or would normally arouse temptation.

UTTER LOVE

In his Isnad narrating from Hadhrat Salman (may God be pleased with him) that: 


Salmaan al-Farsi (May God be pleased with him) said: “We were sitting with the Messenger of Allah when a Bedouin entered. He stood up in front of us and said: “Assalamu Alaykum”. We replied him back. He then said: 


‘Which one of you is the Full Moon, and the Lantern of darkness; Mohammad the messenger of God, the learned king? Is he this radiant face?’ 
We said: ‘Yes’.


The Prophet (saww) said: ‘O Arab brother! Have a seat.’ 
He replied: ‘O Mohammad! I did believe in you before I met you and acknowledged you before I see you, except a matter narrated to me from you. The Prophet (saww) said: " And what is that"? The Bedouin said: You invited us to bear witness that there is no deity but Allah, and that Mohammad is the messenger of Allah. We then agreed. You then invited us to Salaat, Zakat, Fasting, and Hajj and we accepted those. You then were not satisfied with us until you invited us to obedience for your cousin; Ali bin Abi-Talib and his love. Did you make this compulsory on us or God from the heaven has made it compulsory?’ 


The Prophet (saww) said: ‘Rather, Allah made it compulsory for inhabitants of heavens and earth. When the man heard of that Prophetic statement said: I hear and obey for the sake of Allah O Messenger of God! as it is truly from our Lord. 


The Prophet (saww) then added: 
O Arab brother! I was given in Ali five qualities that even one of them is better than this world and what it contains. Do you not like me to inform you about them, O Arab brother?’ 
‘Yes O messenger of God’, the man replied. 

The Prophet (saww) then said: 
‘I was sitting on the day of the Battle of Badr and the war had just come to an end, that Gabriel (peace be on him) descended and said: ‘God the Exalted sends you al-Salam and says for you: ‘O Mohammad I swear in My Majesty that I do not reveal the love for Ali bin Abi-Talib save to those whom I love. Thus, whoever I love, I shall reveal to them Ali’s love, and whoever I hate I shall reveal to them their hatred for Ali.’ O Arab brother! Should I not inform you of the second one?’ 
‘Yes O messenger of Allah’, said the Arab. 


The Prophet (saww) said: 
‘I was sitting after I finished from the burial of my uncle Hamzeh (after the Battle of Ohod), that Gabriel descended and said: O Mohammad! Allah sends you al-Salam and says for you: “Indeed I made Salaat compulsory, but I excused the menstruating women, the insane and the children. I made fasting compulsory; yet I exempt a traveler from it. I made Hajj compulsory, but I excused an ill person. I made Zakat compulsory; yet exempt the poor from it. But I made the love for Ali ibn Abi-Talib compulsory on the inhabitants of the heavens and the earth, and did not give any excuse to anyone.” O Arab brother! Do you want me to tell you about the third one?’ 
‘Yes, indeed O messenger of God’, said the Arab. 


The Prophet (saww) said: 
‘God did not create anything unless He made a master in it. The eagle is the master of the birds. The bull is the master of beasts. The lion is the master of wild animals. Friday is the master of the days of the week. Ramadan is the master of the months. Israfil is the master of the angels. Adam is the master of the humans. I am the master of the Prophets and Ali is the master of successors. 
O Arab brother! Do you want me to inform you about the fourth one?’ 
‘Yes, please O messenger of God’, said the Arab man. 


The Prophet (saww) said: 
‘The love of Ali ibn Abi-Talib is a tree whose root is in Paradise and its branches are in this world. Whoever from my community clings into any of its branches, it will reach them to Paradise. The hatred of Ali ibn Abi-Talib is a tree that its root is in hell and its branches are in this world. Whoever clings into any of its branches will enter into hell.O Arab brother! Should I not inform you of the fifth one?’ 
‘Yes of course, O messenger of God’, said the man. 


The Prophet (saww) then said: 
‘On the Day of Judgment, a pulpit will be placed for me on the right side of the Throne. Then another pulpit will be placed for Ibrahim (peace be upon him) adjacent to mine on the right side of the Throne. Then a bright high and dominating Chair will be brought known as the Chair of Honor. It will be placed for Ali between my pulpit and the pulpit of Ibrahim (peace be upon him). Then my eyes will have never seen a better friend between two bosom friends. O A’Rabi! The love for Ali ibn Abi-Talib is true, then you shall love him. Indeed Allah will love those who love him and he is with me on the Day of Judgment. Ali and I are in the same part (of Paradise).’ 
Upon hearing that, the Arab man said: ‘I hear and obey Allah, his messenger and your cousin Ali ibn Abi-Talib.’” 


Source: Bihar al-Anwar, vol.40 p.46