Husnu'l Hal - A Unique State of Utter Ecstasy

The contemporary mystic-scholar, Āllāmah Hasan Zadeh Āmolī, may the Almighty Allāh protect his noble presence, in his treatise- Nūrun 'Alā Nūr [section 9, pg. 78], says:
'Try to reach the water, although you are not cut off from water. And when you reach the water, you would have husnu'l hāl and your joy would be inexpressible.'

In one of the narrated supplications we read: O Allāh change our unpleasant state into your Beautiful State. Thus Almighty God Has the State of Husnu'l Hāl. Yes, this State of Joy (Husnu'l Hāl) is that very state that Shaykh (Ibn Sinā) speaks about in chapter eighteen of the section on Joy and Happiness of his monumental work al-Ishārāt:
'The Being that has the greatest joy in a thing is the First (i.e. God) as having joy in His Essence.' [al-Ishārāt wa al-Tanbīhāt, pg. 350 (trans. By Shams Inati, pg. 78 - Translation)]

With regard to Almighty Allāh's sincere servants, the state of Ridā is known to be the state of joy and ecstasy. 

Shaykh al-Rā'īs also mentions this in section nine of his monumental al-Ishārāt, as follows:
"The Gnostic ('ārif) is bright faced, friendly and smiling. Due to his modesty he honors the young as he honors the old. He is as pleased with the unclearheaded as he is with the alert. How could he not be bright-faced when he enjoys the Truth (i.e. God) and everything other than the Truth, for he sees the Truth even in everything other than the Truth. Furthermore, how could he not treat all as equal when, to him all are equal! They are objects of mercy preoccupied with falsehoods." [al-Ishārāt wa al-Tanbīhāt, pg. 364 (trans. By Shams Inati, pg. 89 - Translation)]

Avicenna's statement "for he sees the Truth even in everything other than the Truth" reminds us of the Holy Prophet (s), and the Holy Imāms of the Ahlu'l Bayt (as). Imām 'Alī (as) is reported to have said: "I did not see anything save that I saw Allāh before it, after it, and with it."

A similar dictum is reported also from Imām al-Sādiq (as). Some analysts say that the following tradition also alludes to the sublime state of ecstasy and joy of the Leader of martyrs, Imām al-Husayn (as), as he neared his supreme sacrifice, which guaranteed the salvation of Islam forever: Shaykh Sadūq in his Ma'āni al-Akhbār reports Imām al-Sajjād (as) to have said:
"When the situation became tense for Imām al-Husayn (as) those who were with him looked at him and saw that his state was contrary to theirs, for whenever the situation grew tense they changed color and were shaken and experienced fear, whereas the faces of al-Husayn (as) and some of his companions shone, their bodily members were relaxed and their souls were tranquil." [Ma'āni al-Akhbār, pg. 288]
Manifestations of the All-Merciful, Sh Muhammad Khalfan, Section 4

A narrative from the oceans of the Gnostic

Absolute Contentment/Submission/inner Satisfaction to the decree of Allah
On the 2 year death remembrance of Marhum Ayatullah Muhammad Taqi Bahjat - died Sunday 17 May 2009


Hujjatul-Islam wal Muslimin Quddas, one of the students of Sheikh Bahjat, says, “One day I went to the house of Sheikh Bahjat a few minutes before the start of the class becaue often the sheikh used to attend the class room when some of his students come (even if it is one single student), and he would narrate a story or a tradition or a moral lesson till all the students attend.
For this reason, I went to the house of the sheikh early, hoping to hear those pursuits. Luckily, when the sheikh heard my voice as I said, ‘Ya Allah!’ as I entered, he came to the room early and said this to me after the greeting and the salutation, 


‘In the city of Najaf, a handsome Iranian youth was with us from the people of Hamadan, and he was famous for being neat and physically well formed. One day, this youth became paralyzed to the extent he could not walk except after leaning on a cane. I tried not to meet him because I used to think he would feel embarrassed due to his particular condition; therefore, I used to avoid meeting him so I would not add one more grief to his grieves.
One day, I got out of the alley and saw him standing in the street, so I had no choice except to meet him. Without contemplating, I asked him, ‘How do you feel? (but I was upset with having said so and kept saying this to myself: ‘What empty talk is this?! Do you not see in what condition he is?!). 
But contrary to my expectation, when he opened his mouth to answer my question, his speech was like cool water with which he put out what I had felt inside. He kept praising and thanking Allah with a spirit filled with activity and pleasure as if he was drowned in blessings of Allah, the Praised and the most exalted One. I felt relieved and my grief departed from me.’”
 Uswat Al-Aarifeen; Chapter 10

30 Obligations of every Believer

Jami' al-Sa'adat by Muhammad Mahdi ibn abi Dharr al-Naraqi

In a prophetic tradition, social rights are enumerated in the following manner:

Every believer has thirty obligations over his brother in faith, which he could not be said to have met unless he either performs them or is excused by his brother in faith from performing them. These obligations are:
forgiving his mistakes;
being merciful and kind to him when he is in a strange land;
guarding his secrets;
giving him his hand when he is about to fall;
accepting his apology;
discouraging backbiting about him;
persisting in giving him good advice;
treasuring his friendship;
fulfilling his trust;
visiting him when he is ill;
being with him at the time of his death;
accepting his invitation and his presents;
returning his favours in the same manner;
thanking him for his favours;
being grateful for his assistance;
protecting his honour and property;
helping him meet his needs;
making an effort to solve his problems;
saying to him: `God bless you', when he sneezes;
guiding him to the thing he has lost;
answering his greetings;
taking him at his word (not drawing a bad interpretation of things he says);
accepting his bestowals;
confirming him if he swears to something;
being kind and friendly towards him, not unsympathetic and hostile;
helping him whether he is being unjust or is a victim of injustice [when we speak of helping him when he is being unjust, we mean that he must be kept from being unjust;
when we speak of coming to his aid when he is a victim of injustice, we mean that he should be assisted in securing his rights];
refraining from feeling bored or fed up of him;
not forsaking him in the midst of his troubles.
Whatever good things he likes for himself he should also like for his brother in faith, and whatever he dislikes for himself he should also dislike for his brother.
Jami' al-Sa'adat by Muhammad Mahdi ibn abi Dharr al-Naraqi

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Radiance from the Will of Fatima

Before Lady Fatima (peace be upon her) departed from this world, she asked Imam Ali (peace be upon him) to execute her will, in which lie many lessons and treasures of knowledge for us which we can all benefit from.


On the last day of her life, it is narrated that Al-Zahra said to Imam Ali: "You have not known me to be a liar or a traitor, and have I ever disobeyed you since we were together?" Imam Ali replied: "Allah forbid! You are more knowing of Allah, more devoted, more pious, and more honorable and more fearing of Allah than (to give me a reason) to reprimand you for disobeying me. Surely it is very painful for me to be separated from you and to lose you; but it is an inevitable destination. By Allah, you have renewed the sorrow I have just encountered with the death of Allah's Messenger; surely your death and departure will be a great calamity, but 'to Allah do we belong, and to Him shall we return.' What a painful, bitter and sad calamity. Surely this is a calamity for which there is not consolation, and a disaster for which there is no compensation. Instruct me to do anything you wish; you certainly will find me devoted and I will execute everything that you command me to do."


She then made two particular requests:


1. "I ask you to marry after my death, my niece Umamah; surely she will be good to my children as I was. Besides, men cannot do without women."
2. "I ask you not to let anyone who did injustice to me to witness my funeral, for they certainly are enemies of mine, and the enemy of Allah's Messenger. Also don't give them the chance to pray over me, nor to any of their followers. Bury me at night when eyes are rested and sight is put to sleep."


The Pitfalls of a Marriage
Al-Zahra eloquently summarized in her will the major pitfalls (from a wife's perspective) that can destroy a marriage, by pointing out the three main faults: Lying, betrayal and disobedience. These three faults encompass all other faults and one can be confident that if there was anything missing, she would have mentioned it.


Lying induces a lack of trust and continuous negative speculations in the relationship. Betrayal, whether relating to money, secrets, talking behind each other's backs or in any other form, can lead to the destruction of the social image of the individual and the couple's relationship itself. Disobedience will induce a very tense life in the house and will take away from smooth interaction.


Apart from the immediate and long-term direct effects, these faults are actually against the laws of Allah and will cause the marriage to suffer the indirect negative consequences (both materialistic and non-materialistic). With just a few words, Al-Zahra gave social, behavioral, and theological dimensions to her words.


Marriage of Widowers
We often hear the words, "I will stay true to my deceased wife and never marry again." Al-Zahra declared there is nothing wrong with a man marrying again after his wife passes away; in fact, she encouraged it. Her request for Imam Ali to marry again promotes the notion of marriage, highlighting its importance for both the family and the society. Her words naturally extend to widows re-marrying.


Protecting the Children
Al-Zahra emphasized how important taking care of the children is. Often when someone passes away, people usurp the rights of the helpless children because of the lack of law protection, especially in our man-made law structure. Of course, taking care of the children involves making sure there is someone trustworthy when it comes to taking care of them. Also, if one can manage to secure their financial rights, one should do so.

The Oppressed Daughter of the Prophet
While Al-Zahra's words extend from her particular special case to any general case, there is one part that stands out – she had asked Imam Ali to do two things after he washes her purified body and finalizes the pre-burial actions: To bury her at night, and hide her grave.


Both requests have immediate implications related to the situation at that time and long-term implications that affect us to this very day. What is it that Lady Fatima wants us to learn and comprehend from these requests?


Studying history and the religion of Islam, one will immediately recognize the status of Lady Fatima as the Prophet's only daughter and the leader of women of all times. In addition to that, the books of history do not hide the fact that Lady Fatima's right to Fadak was usurped, that people burned her house, beat her with a whip and caused a rib of hers to break after being squeezed between the door and the wall, causing the miscarriage of her unborn son.


No matter how much historical facts are twisted to help glorify those who oppressed the daughter of the Prophet, the fact that she did not approve of them attending her funeral is enough for one to discern the truth. The mere knowledge that the daughter of the Prophet refused certain people to attend her funeral makes the academic researcher investigate those personalities. Her secret burial and hidden grave affirms how angry she was with those who oppressed her. It reflects the oppression brought upon her and as long as her grave is hidden, people will and must continue to question the events that took place after her father's death.


Our Duty
For all those who love Fatima, remember her grave is hidden, but she is not far. She attends gatherings held in the name of the Ahlul Bayt. Let us carry her grave in our hearts and fulfill our responsibility of spreading the truth that the daughter of the Prophet of Islam and the leader of the women of the worlds, was, and still remains today, oppressed.


Ali Jamaleddine

The Bedouin's question on the day of a battle

It has been related that on the day of the Battle of the Camel a bedouin came before the Commander of the Faithful and said, "O Commander of the Faithful! Sayest thou that God is one?"
The people attacked him and said, "O bedouin! Do you not see how the Commander of the Faithful's heart is divided (with cares)?" 
The Commander of the Faithful said, "Leave him, for surely what the bedouin wishes (i.e. knowledge of God) is what we wish for the people."
Then he said, "O bedouin! To say that God is one (wahid) has four (possible) meanings, two of which are not permissible concerning God, the Mighty and Majestic, and two of which are established concerning Him." 
"As for the two which are not permissible concerning Him, (the first is) the saying of him who says 'one' and has in mind the category of numbers. Now this is not permissible, for that which has no second does not enter into the category of numbers. Hast thou not seen that he who says that He is 'the third of three' [This is a reference to the Quranic verse, "They are unbelievers who say, 'God is the Third of Three' " (V, 73).] is of the unbelievers?
And (the second is like) the saying of him who says (concerning a man), 'He is one of mankind', meaning that he is one kind within the species. [The first kind of "unity" that is rejected is numerical unity, or the idea that when we say "He is one God", we mean something similar to what we mean when we say, 'This is one walnut", i.e., that there may also be two Gods, three Gods, etc. The second "unity" refers to similarity in kind or species, as when we say, "this is one cat", meaning that there are also other kinds of cats. In the words of Majlisi, "When it is said in this sense of a Byzantine that he is one of mankind, it is meant that his kind is one of the kinds of men or is a kind among other kinds". This is tashbih because we are comparing God to whatever we say He is one of. Since He is one of that kind, He has to be similar to others of that kind.] This is not permissible because it is a comparison, and our Lord is greater than that and high above it."
"As for the two meanings which are established concerning Him, (the first is) the saying of him who says,
'He is one, there is no likeness (shabah) unto Him among things.'
Such is our Lord.

And (the second is) the saying of him who says,
'Surely He, the Mighty and Majestic, is single in meaning (ahadi al-mana), intending by that that He is not divided by existence, the power of reason, or imagination. Such is our Lord, the Mighty and Majestic." Part I, A Shi'ite Anthology, 'Allamah Sayyid Muhammad Husayn Tabataba'i, Translated with Explanatory Notes by William C. Chittick

THE UNITY OF GOD*

Ghazali's enlivening 5-min read worth every second


There are four stages in the belief in the unity of God. 

The first is to utter the words: “There is no God but God” without experiencing any impression in the heart. This is the creed of the hypocrites. 

The second is to utter the above words and to believe that their meaning is also true. This is the dogma of ordinary Muslims. 

The third is to perceive by the inward light of the heart the truth of the above Kalima. Through the multiplicity of causes the mind arrives at the conception of the unity of the final cause. This is the stage of the initiates. 

The fourth is to gaze at the vision of an all-comprehensive, all-absorbing One, losing sight even of the duality of one’s own self. This is the highest stage of the true devotee. 

It is described by the Sufis as Fanafittauhid (i.e. the effacement of one’s individuality in contemplating the unity of God).1 

To use a simile these four stages may be compared with a walnut which is composed of an external hard rind, an internal skin, the kernel, and oil. The hard rind, which is bitter in taste, has no value except that it serves as a covering for some time. When the kernel is extracted the shell is thrown away. Similarly the hypocrite who, uttering the Kalima, is associated with the Muslims and safely enjoys their privileges, but at death is cut off from the faithful and falls headlong into perdition. The internal skin is more useful than the external in as much as it preserves the kernel and may be used, but is in no way equal to the kernel itself. Similarly the dogmatic belief of the ordinary Muslim is better than the lip service of the hypocrite, but lacks that broad clear insight which is described as “He whose heart Allah has opened to Islam walks in his light”.

The kernel is undoubtedly the desired object, but it contains some substance which is removed when oil is being pressed out. Similarly the conception of an efficient final cause is the aim and object of the devotees, but is inferior to the vision of the all-pervading Holy One, because the conception of causality involves duality.

But the objection may be urged: How can we ignore the diversities and multiplicities of the universe? Man has hands and feet, bones and blood, heart and soul,-all distinct-yet he is one individual. When we are thinking of a dear old friend and suddenly he stands before us, we do not think of any multiplicity of his bodily organs, but are delighted to see him. The simile, though not quite appropriate is-suggestive, especially for beginners. When they reach that stage they will themselves see its truth. Words fail to express the beatitude of that highest stage. It can be enjoyed, but not described.2

Let us consider the nature of the third stage. Man finds that God alone is the prime cause of everything. The world, its objects, life, death, happiness, misery,-all have their source in his omnipotence. None is associated with Him in this. When man comes to recognise this, he has no fear of anything, but puts his trust in God alone. But Satan tempts him by misrepresenting the agencies of the inorganic and organic worlds as potent factors independent in the shaping of his destiny.

Think first of the inorganic world. Man thinks that crops depend on rain descending from clouds, and that clouds gather together owing to normal climatic conditions. Similarly his sailing on the sea depends on favourable winds. Without doubt, these are immediate causes, but they are not independent. Man who in the hour of need calls for God’s mysterious help, forgets Him and turns to external causes as soon as he finds himself safe and sound. “So, when they ride in ships, they call upon Allah, being sincerely obedient to Him, but when he brings them safe to land, they associate others with Him. Thus they become ungrateful for what we have given them, so they might enjoy: but they shall soon know”.3 

If a culprit, whose death sentence is revoked by the king, looks to the pen as his deliverer, will it not be sheer ignorance and ingratitude? Surely, the sun, the moon, the stars, the clouds, in fact, the whole universe is like a pen in the hand of an omnipotent dictator. When this kind of belief takes hold of the mind, Satan is disappointed in covertly tempting man, and uses subtle means, insinuating thus: “Do you not see that the king has full power either to kill or favour you, and though the pen, in the above simile, is not your deliverer, the writer certainly is”? As this sort of reflection led to the vexed question of free will, we have dealt with it already at some length.

At the outset, let us point out that just as an ant, owing to its limited sight will see the point of the pen blackening a blank sheet of paper and not the fingers and hand of the writer, so the person whose mental sight is not keen will attribute the actions to the immediate doer only. But there are minds, which, with the searchlight of intuition, expose the lurking danger of wrongly attributing power to any except the all-powerful omniscient being. To them every atom in the universe speaks out the truth of this revelation. They find tongues in trees, books in the running brooks, sermons in stones. The worldling will say: Though we have ears, we do not hear them. But asses also having ears do not hear. Verily there are such ears which hear words that have no sound, that are neither Arabic nor any other language, known to man. These words are drops in the boundless unfathomable ocean of divine knowledge: “If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted.”4

[* ]Ihya IV 5.

[1. ]Usually Fana is translated as “annihilation,” but Al Ghazzali here means what is implied in the statement: “To [Editor: illegible word] move, and have our being in Him.”

[2. ]“And thou shalt one day, if found worthy, so defined. See thy God face to face, as thou dost now.”
Byron Childe Harold’s Pilgrimage. CLV.

[3. ]Quran XXIX 65-66.

[4. ]Quran XVIII 109.

Spiritual combat of the Perfect

Some wise words from the guidance of Allamah Tabatabai

It has been noticed that many aspirants from among the “perfect men” (kummalin) fail in the battle against the carnal soul and do not reach the station of perfection even after years of ascetic practices (riyadat) and spiritual combat. 

The reason for their failure is that the roots of certain traits survive in their hearts, while they imagine that they have completely wiped them out. Consequently, when they face God’s trial and are confronted with temptations of the carnal soul and its effects, those roots suddenly bloom and grow, and finally defeat the wayfarer.

Success in overcoming the carnal soul and its forces is contingent upon Divine solicitude and special Grace of the Lord of lords (Rabb alarbab); for it is not possible to traverse this stage without His special grace and assistance.

It has been reported that one day some pupils found the late Sayyid Bahr al-Ulum, may God be pleased with him, smiling and in a joyous mood. When they asked him about the reason for his happiness, he replied: “After twenty-five years of spiritual combat, now when I look into my soul I realize that my deeds are no longer ostentatious (riya), and that I have at last succeeded in purifying my deeds.” One must reflect deeply on this statement.

It should be reiterated that from the beginning of wayfaring and spiritual journeying up to its final stage, the traveler must observe all precepts of the glorious Shariah, and must not violate an iota of the exoteric aspects of Divine Law. 

Hence, should you come across a person who claims to be a spiritual traveler but who does not observe all rituals and duties set by the Shariah, or is not committed to piety and abstention from sin, or deviates even slightly from the straight path of the true Shariah; be aware that such a person is a hypocrite (munafiq), unless it is proved that he commits unintended errors or is forgetful.
Risala-yi Lubb al-Lubab dar Sayr wa Suluk-i Ulu’l Albab; by Sayyid Muhammad Husain Husaini Tehrani From the Teachings of Allamah Muhammad Husayn Tabatabai

The utmost form of being grateful to Him (swt), from a great marriage

The late Mulla Muhammad Taqi Majlesi, who was a wise jurisprudent and an outstanding scholar, had three learned sons and four noble daughters. His first daughter was named Amineh Beigom. Her marriage to the commentator of the twelve-volume book Usul-al-Kafi, Mulla Salih Mazandarani, was a divine, amazing and pleasant one. 

Mulla Salih Mazandarani who is a renowned Shiite scholar had an adventurous life, which is briefly described here. His father, Mulla Ahmad, was so poor that he could not provide for his son's living expenses. 

Muhammad, who was then a young adult, went to Isfahan to study in one of the schools there. The school had an endowed property. The income was used to pay some money to each student based on his rank. Muhammad who had just started studying received very little which was insufficient for his daily needs. He suffered so much that he had to study at night under the light of one of the school's lamps. 

However, he was so studious that he overcame all deprivations and difficulties and attained a high scholarly status. He managed to attend Mulla Muhammad Taqi Allameh Majlesi's class. A short time later he surpassed all other students and received his wise professor's special attention. 

The author of Mirat al-Ahwal wrote: Mulla Salih who was then a young scholar was considering choosing a spouse to marry. Allameh Majlesi became informed of that and one day after his class asked Salih if he would permit him to find him a spouse. He lowered his head and after a moment said yes. Allameh Majlesi got up and went home. He called his learned daughter Amineh Beigom, who had mastered all the sciences perfectly. He said to her: My dear daughter. I have found you a spouse who is extremely poor, but absolutely wise, pious and mature. But it is up to you to decide. The holy noble learned daughter shyly said: "Dear father, being poor is not a defect for men." Thus she expressed her approval of this marriage. At a felicitous hour they held the marriage ceremony and prepared the bride for the groom. 

On the wedding night, the groom unveiled her face and found her very beautiful. He went to a corner and started praising God and studying. He ran into a difficult academic issue which he was unable to resolve. Amineh Beigom realized the problem. When he left home the next day, she wrote the answer in full detail and put it in its place. When the man came home that night and saw that his unresolved issue was solved by that knowledgeable woman, he thanked God by placing his forehead on the ground, and prayed all night long.

Thus three days passed. When Allameh Majlesi was informed, he told him: "If this wife is not suitable for you, let me know. I will get you another one."

Mullah Salih replied: "No, that is not the issue. I keep away from her because no matter how much I praise God for this blessing that He has bestowed on me, I cannot be grateful enough."

When Allameh Majlesi heard his answer, he said: "Confessing that one cannot be grateful enough to God is itself the utmost form of being grateful to Him."
[Ayatollah Boroojerdy's Biography, Davani, p.79] 

Deeds that earn the pleasure of Allah, His Prophet (s), of 'Ali (as) and the Imams (as)

For lovers, the only lecturer is the beauty of the Beloved:

their only book and lecture is the Face.

Outwardly they are silent,

but their penetrating remembrance rises

to the high throne of their Friend.

Their only lesson is enthusiasm, whirling, and trembling,

not the precise points of law.

Rumi [Mathnawi III: 3847-3849]

An inhabitant of the city of Rey, narrates:

One of the scribes of Yahya Ibn Khaalid was appointed as governor of Rey.  I had some taxes to pay and feared that the new governor would extract it from me, for in such a case, I would face very difficult times.  Some of my friends informed me that he was a follower of the holy Imams (a.s.), but I was fearful that if it was not so, he would not hesitate to put me behind bars.

With the intention of performing Hajj, I presented myself in the presence of Imam Musa Kadhim (a.s.) and informed him of my predicament.  The Imam (a.s.) wrote a letter to the governor, the contents of which were as follows:

In the name of God, the Most Beneficent, the Most Compassionate.  Do know that beneath the A’rsh (Throne) of God, there exists a shade of Mercy into which none shall enter except he who exhibits goodness and kindness towards his brother-in-faith, liberates him from his sorrow and endeavours to make him happy.  Behold!  The bearer of this letter is one of your brethren. Wassalaam.

After returning from Hajj, one night I proceeded to the governor’s house and asked the sentry to tell the governor that a person had brought a message from Imam Kadhim (a.s.).

As soon as he was informed, the governor rushed out towards the door in sheer delight.  He was barefooted and took me into his arms, repeatedly kissing my forehead and inquiring after the Imam’s well being.

Having gone through the Imam’s (a.s.) letter, he gave me half of all the money and clothes he possessed, and as for the things which could not be divided, he gave me the monetary equivalent of half its value, asking me after each distribution:

“Have I made you happy?”

I would reply, “By God!  You have pleased me greatly.”

He took out his register and erasing all the debts written across my name, handed me a letter which contained an order, exempting me from all taxes.

I took his leave and said to myself, “This person has been immensely kind to me and there is no way I can repay his munificence.  Let me go for Hajj again and pray for him there and also inform the Imam (a.s.) of his generosity and kindness.”

That year I started out for Makkah and presenting myself before the Imam (a.s.), informed him of what had transpired.  As I narrated the events, I observed that his face continually brightened up with delight and so I inquired:

“Have his deeds pleased you?”

He said, “By Allah!  His deeds have truly pleased me and he has (also) pleased God, the Holy Prophet (s.a.w.) and Amirul Mu'mineen (a.s.).”
[Pand-e-Taareekh, vol. 2, pg. 47; Bihaar al-Anwaar vol. 11, ‘The Biography Of Imam Kadhim (peace be upon him)’.]