The Virtuous Companion for the Ultimate life

Imam al-Sadiq (AS) said, 'Verily the one who enjoys the best standards of living is he who is satisfied with what Allah has apportioned for him.’[Ghurar al-Hikam, no. 3397]

Imam al-Sadiq (AS) said, 'Satan's strongest forces are [mobilized through] women and anger.’ [Tuhaf al-`Uqoul, no. 363]

Imam al-Sadiq (AS) said, ‘Three things spoil one’s lifestyle an oppressive ruler, a bad neighbour, and a loathsome wife.’[Tuhaf al-`Uqoul, no. 320]

Imam al-Sadiq (AS) said, ‘There are five things which if one where to lose just one of them it would render his life incomplete, his intellect short-lived, and his heart preoccupied. The first of these is health of the body; the second is security; the third is ample sustenance; the fourth is a compatible companion. [The narrator says], ‘I asked, ‘What is a compatible companion’ to which he replied, ‘The virtuous wife, the virtuous son and the virtuous friend. And the fifth one, which sums up these four things, is mild-temperedness.’ [al-Khisal, p. 284, no. 34]

Imam al-Hasan (AS) said, 'He who trusts whatever Allah has chosen for him to be good, will never wish to be in any situation other than what Allah has chosen for him to be in.’ [Bihar al-Anwar, v. 78, p. 106, no. 6]

Imam Ali (AS) said, ‘The man with the most comfortable lifestyle is he whom Allah, Glory be to Him, has granted contentment and to whom he has given a virtuous wife.’ [Ghurar al-Hikam, no. 3295]

Worshippers of the night of 'Ashura

Sayyid Radi al-Din bin Tawus al-Hasani (may Allah elevate his noble spirit) in his well-known maqtal, al-Luhuf ala Qatla al-Tufuf narrates:
‘Al-Husayn and his companions were awake the whole night [of ‘Ashura] and their environment resembled an area permeated with the sound of the humming of bees. [In other words all of them were busy in the remembrance of Allah and the sound of their whisperings permeated the entire environment.] Some were in the state of ruku’, others in the state of sujud, some standing and others sitting...'

And al-Qazwini narrates from the History of al-A’tham al-Kafi:
'Surely that night neither al-Husayn nor anyone of his companions and supporters slept until morning.'

Worship is undoubtedly a merit when it is not reduced to mere actions and recitals. The companions of al-Husayn (a) were men who worshipped Almighty Allah out of awareness and knowledge. Their appellations such as ahibba’Allah (Divine lovers), ushshaaq (intense lovers) and kushifa lahum al-ghita (the curtains were unveiled for them), all demonstrate their knowledge and deep insight. This is because such qualities are essential corollaries of knowledge, without which they carry no meaning. It is such kind of worship that is natural and praiseworthy.

Expression of utter humility near the Absolute Perfect Being can only come about naturally after one realizes whom he is infront of. Such realization is in stages. Sometimes one has conceptual knowledge about the Creator and thus he maintains a degree of humility in prayer, but that cannot be compared to one who has presential knowledge of Allah.

It is such knowledge about which Imam Ali (a) talks in a conversation with a rabbi:
Abu al-Hasan al-Mawsali narrates from Abi Abdillah [al-Sadiq (a)] who said:
A rabbi came to Amir al-Mu’minin (a), and said: ‘Ya Amir al-Mu’minin, did you see your Lord when you worshipped Him?' Imam (a) said: ‘Woe unto you! Eyes do not comprehend Him in their ocular vision, but hearts see Him through the realities of conviction.'
[Al-’Àmili, al-Fusul al-Muhimma fi Usul al-A’imma, v.1, p.180]
 
The Holy Quran says:
'Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tawrat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.' (48:29)

Reflections on Ziyarat 'Ashura of Sayyid al-Shuhada al-Husayn b. 'Ali, by Shaykh Muhammad M Khalfan, p 192

The 1st day of Muharram

Muhammad ibn Ali Majiluwayh - may God be pleased with him -narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn Shabeeb,

“I went to see Al-Reza (s) on the first day of the (Arabic) month of Muharram.

The Imam (s) said, ‘O Ibn Shabeeb! Are you fasting?’

I answered, ‘No.’

The Imam (s) said, ‘Today is the day on which Zakariya prayed to his Lord - the Honorable the Exalted, ‘There did Zakariya pray to his Lord, saying, ‘O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!’’ [529 - Qur’an, 3:38]
And God fulfilled his prayer and ordered the angels to call Zakariya ‘While he was standing in prayer in the chamber, the angels called unto him, ‘(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a Prophet, of the (goodly) company of the righteous.’’ [530 - Qur’an, 3:39]

Therefore, just as God fulfilled the prayers of Zakariya, the Honorable the Exalted God will fulfill the prayers of whoever fasts on this day, and asks God for something.’
The Imam (s) then added, ‘O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance had forbidden committing any oppression and fighting in. However, this nation did not recognize the honor of this month or the honor of their own Prophet (s).

In this month, they killed the Prophet’s offspring, they enslaved the women, and took their belongings as booty. God will never forgive them.
O Ibn Shabeeb! If you wish to cry, then cry for Al-Hussein ibn Ali ibn Abi Talib (s) who was slaughtered like a sheep, and was killed along with the members of his household.

Eighteen people were martyred along with Al-Hussein (s) who had no equal on Earth.

The seven heavens and the Earths mourned for his martyrdom.

Four thousand angels descended to the Earth to assist him (Imam Hussein) (s). However, Al-Hussein (s) was destined to be martyred. They will remain at his shrine with wrinkled hair until the Riser (Imam al-Mahdi) (s) rises. Then they will be among those who will assist him (s). Their slogan will be Ya li tharat Al-Hussein (Revenge for Al-Hussein’s blood!)
O Ibn Shabeeb! My father narrated that his father (s) quoted on the authority of his grandfather (s) that when they murdered my grandfather Al-Hussein (s), the heavens cried (dark) red blood and dirt.

O Ibn Shabeeb! If you cry for Al-Hussein (s) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether they be minor or major, whether they be a few instances or a lot.
O Ibn Shabeeb! If you would like to meet the Honorable the Exalted God without having any sins then go to visit (the Shrine of) Al-Hussein (s).
O Ibn Shabeeb! If you would like to accompany the Prophet (s) in the rooms of Paradise, then damn the murderers of Al-Hussein (s).
O Ibn Shabeeb! If you would like to be rewarded just as those who were martyred along with Al-Hussein ibn Ali (s), whenever you remember Al-Hussein (s) say,
‘I wish I was with them and could achieve the great prosperity.’
يا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً

O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy, and I advise you to have us since the Honorable the Exalted God will resurrect whoever even likes a rock with that same rock on the Resurrection Day.””

Uyun Akhbar al-Ridha (a) , Part 1, Chapter 28: No. 53

A lovers instructions for his beloved

Amir al-Mu'mineen (a) to Malik al-Ashtar:
Do not say, ‘I have been given authority, I order and am obeyed’, for this leads to corruption in the heart and the erosion of religion; and it brings closer the adversities of fate. If the authority of your position engenders vanity and arrogance, then look at the grandeur of God’s dominion above you, and at His power to do for you that which you have no power to do for yourself. This will calm your ambition, restrain you from your own vehemence, and restore to you what had strayed from your intellect.

Beware of comparing [yourself] with God in greatness and likening [yourself] to Him in might, for God abases every tyrant and disgraces every braggart. Never be quick to believe a slanderer, for a slanderer is a deceiver, even if he appears in the guise of a good adviser.

Study much with the scholars (al-'Ulama') and hold much discourse with the sages (al-Hukama'), in order to consolidate that which brings well-being to your lands, and to further entrench that which has already been established by your predecessors.

Then—O God, O God!—[pay particular attention to] the lowest class, those who have no wherewithal, the destitute, the needy, the afflicted, the disabled. Within this class are those who beg, and those whose wretchedness calls out to be alleviated but do not beg. Be mindful of God in regard to their rights, for He has entrusted these rights to your care. Assign to them a portion from your public treasury (bayt al-mal), and a portion of the produce of what is taken as booty by the Muslims in every region, for those who are furthest have the same rights as those nearest.

Apportion a part of your time to those who have special needs, making yourself free to attend to them personally, sitting with them in a public assembly with all due humility before God, your Creator. Keep your soldiers, guards and officers away from them, so that they can speak to you in an uninhibited manner for I heard the Messenger of God say—God bless him and his family—on more than one occasion: ‘A nation in which the rights of the weak are not wrested in an uninhibited manner from the strong will never be blessed.’

Perform each day the task proper to it, for to each day belongs a particular task. Set apart the most excellent of your available time, and the greatest portions thereof, for your soul, for what is between you and God, even though all times [and actions performed therein] are for God, if the intention underlying them is good, and if your subjects derive security as a consequence. Let your observance of those duties (fara'idh) relating exclusively to God be the special means by which you purify your religion for God. Give unto God of your vital energy in your nights and your days, and perform fully that by which you draw near to God, doing so perfectly, without becoming dull or deficient, taking your body to its limits.

When you lead the people in prayer, do so without repelling [them] or squandering [it], for there are people with infirmities or special needs. Indeed, I asked the Messenger of God—God bless him and his family—when he sent me [as his representative] to Yemen, ‘How should I lead them in prayer?’ He replied, ‘Lead them according to the prayer performed by the weakest among them; and be merciful to the believers.’

Citation from the letter of Imam Ali to Malik al-Ashtar - Nahjul Balagha Letter 53

“I am the Son of the Two Offerings”

Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn al-Fadhdhal, on the authority of his father,

“I asked Abul Hassan Ali ibn Musa Al-Reza (s) about the meaning of the statement made by the Prophet (s),
‘I am the son of the two offerings.’
Imam Al-Reza (s) said, ‘That means that the Prophet (s) was the descendant of both Ishmael, the son of Abraham - the friend of God (s), and Abdullah - the son of Abdul Muttalib. Ishmael was the patient son, about whom God gave the glad tidings of his birth to Abraham (s).

Then when (the son) reached the age of (serious) work with him, he said, ‘O my son! I see in a vision that I offer thee in sacrifice. Now see what is thy view!’ (The son) said, ‘O my father! Do as thou art commanded. Thou will find me, God willing, one practicing Patience and Constancy!’ [Qur’an, 37:102]
When he decided to offer him as sacrifice, God replaced him with a chubby black and white sheep. This sheep had been raised in a fresh green area, and had grazed in the Gardens of Heaven for forty years. It had no mother. Rather the Honorable the Exalted God said to it be and it was created so as to be substituted for Ishmael, ‘We but say the word, ‘Be’, and it is.’ [Qur’an, 16:40]

Whatever is sacrificed in Mina [A place in the hills east of Mecca on the road from it to ál-Rafa] until the Resurrection Day will be sacrificed on behalf of Ishmael. This is one of the offerings. Now let us consider the second one.

Abdul Muttalib grabbed the doorknob of the Kaaba and prayed to God to be granted ten sons. He bet with the Almighty God that he would offer one of them for sacrifice if his prayer was accepted. When the number of his sons became ten, he took them all inside the Kaaba and drew lots for their names. The lot fell to Abdullah's name - the father of the Prophet Muhammad (s) - whom he loved the most. He drew lots again, and it fell to Abdullah's name. He drew lots for the third time. Again the lots fell to Abdullah's name. Then he took him, imprisoned him and decided to offer him for sacrifice. All of the people of the Quraysh tribe got together and the other tribes also got together crying.

Abdul Muttalib's daughter - Ateka - said, ‘Ask the Almighty God to excuse you from offering your son , for sacrifice.’ Abdul Muttalib said, ‘My daughter! How can I ask for an excuse? You are mature and intelligent.’ Ateka said, ‘Draw lots concerning your son, and your camels that are around the Shrine (the Kaaba). Increase the number of camels so much that your Lord gets pleased and the lot falls to the name of the camels.’ Then Abdul Muttalib sent someone after his camels. They brought them all there. He chose ten of the camels and drew lots. The lot fell to the name of Abdullah. He chose an additional ten and drew lots again. The lot fell to the name of Abdullah again. He added to the number of camels and repeated drawing lots until the number of camels reached one hundred. Then the lot fell to the name of the camels.

The people of the Quraysh tribe became very happy and said ‘God is the Greatest’ so loud that the Tehamat mountains started to shake. Abdul Muttalib said, ‘No. I must draw lots three more times.’ He drew lots three more times. The lot fell to the name of the camels all three times. On the third time, Zubayr and Abu Talib dragged their brother Abdullah away from under Abdul Muttalib's feet. The part of his face that was on the ground got hurt. They picked him up and kissed him. Abdul Muttalib ordered all the one hundred camels be taken to Hazvareh and slaughtered there. He stressed that no one should be deprived of the meat.

There were five traditions practiced by Abdul Muttalib which the Almighty God continued their practice of in Islam as follows:

1- He forbade the (marriage of) the father's wives with the sons.
2- He established one hundred camels as blood compensation for killing.
3- He circumambulated the Kaaba seven times.
4- He found a treasure and paid one fifth of it as levy.
5- When he dug up the 'Zam Zam' spring, he established it as the supply of water for the pilgrims.

If Abdul Muttalib was not a proof (of the Divine God) and his decision to offer his son as sacrifice was not similar to that of Abraham (s) about his son Ishmael, the Noble Prophet (s) would not have been proud of being related to them (Abraham and Abdul Muttalib) and would not have said, ‘I am the son of the two offerings.’

The reason God prevented Ishmael from being sacrificed was the same one that He prevented Abdullah from being sacrificed. The reason was that the Noble Prophet (s) and the Immaculate Imams (s) were in their loins. Thus God prevented their being sacrificed due to the Blessed Prophet (s) and the Imams (s). Thus the tradition of offering one's son as a sacrifice did not become popular among the people. Otherwise, it would have become obligatory for people to offer their sons for sacrifice on the day of celebrating the ‘Eid ul-Adha each year until the Resurrection Day so as to seek nearness to God. Everything sacrificed on the ‘Eid ul-Adha until the Resurrection Day will be a substitute for Ishmael.

The author of this book (Sheikh Sadooq) said, “There are many traditions on the offering. In some traditions we read that Isaac was the one offered for sacrifice. In others we read that Ishmael was the one offered for sacrifice. We can not reject a tradition that has an authentic documentation. Ishmael was offered for sacrifice. However, when Isaac was born later, he wished that it was he himself who was offered for sacrificed by his father. He would have been patient and would have submitted to the decree of the Almighty God just as his brother did. Then he would have earned the same rank and reward that his brother had earned. God was aware of his intentions. For this reason he called him ‘the offering’ among his angels. I have quoted the related tradition in the book An-Nubowwa.”

'Uyun Akhbar al-Ridha, Sheykh al-Sadooq, Chapter 18

The Ka’bah – What is it really?

(only a bit lengthy but certainly a great read particularly for those embarking on the great journey to meet the Only Beloved and be His guest in Hajj)

The Hajj season is upon us, when millions of Muslims journey to Mecca and circumambulate the Ka’bah, that simple square building that we face toward when we pray.  How strange it is that an insignificant structure such as this is the center of our hajj rites and the direction of our prayers! Why is this tiny stone cubic house so important?  The Ka’bah has great cosmological significance that we all should understand in order to make better sense of our rites and prayers.  The Ka’bah is the physical correspondence of the highest heaven.

The Ka’bah is called the Bait al Allah or Kaba e Allah, meaning House of God.  But we know God needs no house, and is not confined to any space.  It is also called the first house of mankind.  Yet no human is known to have ever lived in it, so what does that mean? It is certain that Abraham (as) constructed the Ka’bah.  But, before he built it, when he moved Hagar and Ishmael (as) to the empty desert, he said, “O our Lord!  I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House….” (Qur’an 14:37)  So he was already aware of the Ka’bah before he built it!  Many scholars say that the Ka’bah was first built by Adam (as) but the structure had wasted away. All agree at least that it existed somehow prior to Abraham (as).

The Ka’bah is like the Bait ul Mamur (the Oft-Frequented House) and is said to be built directly under it.  The Bait ul Mamur is a house located in the fourth heaven that angels circumambulate and enter.  Several traditions state that Adam (as) had prayed at that house, as well. So to understand the Ka’bah, we need to understand the Bait ul Mamur.  So what is the significance of Bait ul Mamur?  Both the Ka’bah and the Bait ul Mamur are symbols of how God brings about and attends to His creation.

To understand that, we have to first understand how the decrees of Allah swt come to reality. The Qur’an says, “And your Cherisher-Lord creates what He wishes….” (28:68) and “Surely His commanding is such that, when He desires a thing, He just says to it, “Become!” and it becomes.” (36:82)  These two ayahs describe creation as mashi’ah (wishing),  iradah (desiring), and amr (commanding), as well as symbolizing it by speech of Allah swt.  All of these indicate that creation is the production of the outcome of Allah’s mashi’ah.  A hadith of Ahlulbayt (as) says, “Allah created the Wish through itself, then He created the things through the Wish.”

The Wish is symbolized as “the Water” or “Waters” in Qur’an and hadith.  For example, “And from the Water We made everything alive.” (21:30) The scholars tell us this ayah also shows that every created thing is alive in some fashion.  The fact that water (H2O) is repeatedly described as Mercy from Allah swt contributes to the symbolism of the Wish from which creation begins as the ultimate Mercy of the Creator.

The Creator-created relationship is a polar one, with the Creator in the seat of guardianship and authority.  This position of guardianship is in the Qur’an called ‘arsh, which is translated most often as “throne (raised, shaded seat of authority)” or “empyrean” (the highest heaven).  As Allah swt is not confined to a body, it does not mean a literal chair throne.  The Arabic verbal root meaning of ‘arsh is a pillared structure raised from the ground.  The Wish descends from and is beneath the empyrean “… and His empyrean was over the Water.” (Qur’an 11:7)

Imam Ali bin Husain (as) said that in the ‘arsh or empyrean is a likeness of every created thing, and this is the meaning of  “And there is not a thing except that its treasuries are with Us.” (15:21) The empyrean is also the gate of Allah’s administration over Creation: “He projects His guardianship uniformly to all creation over the empyrean; He administers the command.” (10:3)

Imam ‘Ali (as) has said that the empyrean is a cubical structure made of four pillars of light – one white, one yellow, one green and one red.  The white light is the light of consciousness (‘aql) and knowledge and is the first, foundational pillar.  Its symbol in the Qur’an is the pen (qalam).  The green light is the Preserved Tablet (Lawh Mahfuz), the record or soul (31:28) of creation in the empyrean.  The yellow light pillar is the Spirit (Ruh) as mentioned in Qur’an 17:85.  It is through the Spirit that prophets and those close to Allah swt receive their knowledge and power.  Ruh is related to rih, the wind.  Thus, according to Imam Baqir (as), just was the Wish is symbolized by water, the Spirit is symbolized by wind  - a movement and energy that effuses everything.  The red light of the empyrean is the blood line that connects the empyrean to the physical universe or nature; it carries all the vibrations of created things.

So the Ka’bah is itself an ‘arsh, representing the ‘arsh of Allah swt, the highest heaven.  Like the empyrean, it is a cube, with four corners mirroring the four corners of the empyrean.  Imam Sadiq (as) quoted the Prophet (saw) about this correspondence.  “The Ka’bah is called the Ka’bah because it is square-based.  It is square-based because it is in correspondence to the Bayt ul Mamur.  The Bayt ul Mamur is square-based because the empyrean is square-based.

The empyrean is square-based because the phrases upon which Islam is based are four: Subhanallah, Alhumdulillah, La ilaha illa allahu, and Allahu akbar!”  The corner with the black stone corresponds to the corner of the empyrean of the white light (consciousness).  Incidentally, some hadith say that the black stone is actually white, but blackened by repeated touching.  As pilgrims move around the Ka’bah, the move past the pillars of consciousness (white), then Spirit (yellow), then Soul (green), then nature (red).

With this knowledge, we can understand why we face toward the Ka’bah when we pray.  We are facing toward the symbol of the highest heaven where Allah’s swt guidance, mercy and creation are all projected from.  So facing toward the Ka’bah symbolizes facing towards the gateway between the physical Universe and Allah swt.  This does not imply that Allah swt is confined out of the physical Universe, but rather refers to the methodology of creation, guardianship, and bestowal of mercy.

Scholars have noted that the Ka’bah is empty and has in its cubic shape all cardinal directions in three dimensions.  All to be seen there is absoluteness, eternity.  It is not a shrine.  It is a symbol, a projection, a source of connection to the highest heaven, and an opening for the descent of Allah swt’s Wish into manifestation in the physical Universe.  Some hadith indicate that the creation of the land of the Earth began at the location of the Ka’bah, as it is the Origin of physical creation.  It is the symbol of our original home as we manifest from Wish in the empyrean, and that is why when we go for pilgrimage, we do not pray shortened prayers like travelers.  We are going back to our source.

The hajj rites all are steeped in symbolism.  We recreate the actions of Abraham (as) and Hagar (ra) to represent and learn from their deeds.  Therefore, it is probable that the symbolism of the Ka’bah as the ‘arsh has a significant meaning in the context of those rites and our understanding of our roles in the Universe and in the Ummah. Knowing that the Ka’bah is itself a symbol can give us much to ponder about the possible meanings of events in history such as Imam ‘Ali (as) being born in the Ka’bah. At the very least, the Ka’bah as a symbol of the ‘arsh has very deep implications about the direction we face when we pray.
References:
The History of Ka’bah by Hasan Zafar Naqvi
Islam Dynamic:  The Cosmology, Spirituality and Practice of Walayah by Idris Samawi Hamid
Hajj: Reflections on its Rituals by Ali Shariati

The Spiritual Dimension of Marriage

The phenomenon of birth is quite unique within the Islamic Cosmos. Birth in general is the beginning of new life with many opportunities; however, within Islam, it brings about many realities with it and also for it: realities through which 'the newly evolved creation' benefits, but also, all those who are at its reach will fully utilize its presence and also 'just' due to its presence. In order to understand this meta-physical principle of birth, let us state a few examples. The birth of a moon brings the new month as well as the benefits within it – for instance, the month of Sha'ban, is regarded as the month of the Prophet and forgiveness of sins, and within it hearts the blessed night of the 15th of Sha'ban. This all begins with the beginning or birth of the month. The birth of the new day unfolds with it many opportunities for all, and furthermore the necessity of it for the ecosystem through which the natural balance remains. This brings about many supplications with it, providing the servant to supplicate in a special fashion and with greater closeness. In like manner, the birth of the prayer time has a special influx of angels upon the earth which result in a Harakah within all the jabaruti, malakuti, and mulki plain.

The birth of a child guarantees the acceptance of supplications for the mother. Furthermore, giving birth raises her status to the term Khaliq, and she reaches the ultimate proximity to God in due process. This birth guarantees her sins being forgiven due to this procedure, and the pure and immaculate newborn's witnessing benefits the whole clan and also all those who glimpse upon him. The child's cries are considered as Tasbih and Dhikr, and taking care of it is considered Ibadah.

The birth of the relationship "marriage" has the same unique realities packed within it. Let us analyze on the basis of the Qur'an and Hadith. The Qur'an says: "We have near us treasures, and from it we sent on this earth a limited amount." Everything that manifest here is from that treasure near God, and when that is being reflected or sent, it brings about an opening in the heavens, and that whole plane becomes the stage of nearness which guarantees the acceptance of Du'a as mentioned by our Prophet (peace be upon him and his progeny), "When a marriage contract is being recited, the doors of heaven are opened and it is the time of the acceptance of du'a." This indicates the whole "time and space" is raised in proximity, which brings about that effect of acceptance of du'a. Furthermore, this is indeed a Me'raj in itself of not only the wedded couple but of those who witness it. The traditions have left no doubt that "marriage" is a transformation to a higher level of humanity or an ascension of two individuals getting married. Indeed, this is why we see the Prophet stating that the prayers of a married person are multiplied 70 times than the unmarried. It shows that a bachelor needs 70 extra prayers to attain that nearness to God vis-à-vis a married person.

A poet says, "When you look at yourself in the mirror, that is you and not you. Similarly, the creation is God but not God." The value of a mirror or the space, stage is only due to the reflection of the Divine (Truth) and also in what capacity it reflects. Marriage is considered as a sign of God, and every sign must reflect the Divine. Furthermore the sign is of no value without that which it is indicating: "...Love and mercy, and indeed it is a sign from God."

The ability of the sign reflecting God depends upon its capacity, whether it be of the heart (space) or of horizon. Within the formation of a "marriage", many of God's signs are manifested. For example, the core principle of Tawhid (Oneness) is understood in the sense that marriage allows the Divine reflection of Unity in multiplicity, and due to this, it is through this great sign which becomes the source of Khaliqiyyah of God. The complexity of the sign dictates the greatness of the sign or the value of it. What we mean by complexity is that it contains within it many of the Divine principles and even the opposites. For instance, God is Merciful, but at the same time, the Avenger. Marriage outwardly is "multiplicity", but inwardly it is "unity". As the very meta-physical principle of "Unity within multiplicity" – "Wherever you turn, there is the face of God" – all these verses point in the direction of that reality. When it becomes such a great sign, then it results in being regarded as an "institution" through which people graduate or develop piety.
Monday, 19 July 2010 14:32 Shaikh Abbas Mirza

6 guidelines on Akhlaq

Hammad b. `Authman narrated, 
‘I was in the presence of Abu Abdillah [al-Sadiq] (a), when a man said to him,
‘May Allah make you well, you mentioned that Ali b. Abi Talib (a) would wear rough clothes, wear a shirt that was worth four dirhams, and other things like that. But we see you are wearing good clothes!’
[He said], ‘The Imam replied to him,
‘Ali b. Abi Talib (a) wore that in a time in which it would not be disapproved, and if he would wear those clothes today he would be defamed for it. Therefore, the best clothing of every time is the clothing of the people [of that time]. However, when our al-Qa’im [the awaited saviour Imam al-Mahd?, may Allah hasten his appearance] reappears he will be wearing the clothes of Ali (a) and will follow his way of life.’
[al-Kafi, v. 6, p. 444, no. 15]

Imam al-Hasan (a) said,
‘There are twelve things that every Muslim should know about the table [manners]; four are mandatory, four are recommended, and four are general manners. The mandatory are: knowledge [of the food], to be content with it, mentioning the name of Allah [before it], and offering thanks to Him [afterwards].
The recommended acts are: ablution before eating, sitting on one’s left side, eating with three fingers, and licking the fingers [after the meal].
And the general manners are: eating from the closest spot to you, taking small bites, chewing well, and rarely looking at people’s faces [while eating].’
[Wasael al-Shi`aah , v. 16, p. 539, no. 1]

The Prophet (s) said, 'Gabriel continuously advises me about brushing teeth, that I really thought he would lay it down as an obligation.’
[Bihar al-Anwar, v. 76, p. 126, no. 2]

Imam al-Sadiq (a) said, ‘Three things cause weight gain and three others cause weight loss.As for those that cause weight gain – excessive use of the bathhouse, smelling sweet fragrance and wearing soft clothing. And as for those that cause weight loss, they are: eating too many eggs, fish and unripe dates.’[al-Khisal, p. 155, no. 194]

Imam al-Kazim (AS) said,
‘Man should not leave one day without perfuming himself, and if he is not able to do that, then he should perfume himself every other day, and if he cannot do that, then he should do so every Friday without fail.’
[al-Kafi, v. 6, no. 4]

Imam al-Sadiq (AS) was asked how to determine the most rightful person to lead the congregation, to which he replied,
‘Verily the Prophet (SAWA) said, ‘The person who recites the Qur’an the best [i.e. with correct pronunciation] should lead them, and if they all recite similarly, then the one who migrated [from Makkah to Medina] the earliest, and if they all migrated around the same time, then the oldest from among them, and if they are all the same age, then the most knowledgeable from among them with regards to the prophetic practice and the laws of jurisprudence. No one from among you should lead a man in prayer in his own home, nor a man of authority within the sphere of his authority.’
[al-Kafi, v. 3, p. 376, no. 5]

Daily useful Masae'l for fasting

1749. It is haraam for a wife to keep a Mustahab fast if by so doing she would not be able to attend to her duties to her husband. And the obligatory precaution is that even if she can attend to her duties towards her husband, she should not observe a Mustahab fast without his permission.

1750. It is haraam for the children to observe a Mustahab fast if it causes emotional suffering to their parents.

1759. It is Mustahab that a person breaks his fast after offering Maghrib and Isha prayers. However, if he feels terribly inclined to eat, so much that he cannot concentrate on the prayers, or if someone is waiting for him, it is better that he should break his fast first and offer the prayers later. However, as far as possible, he should try to offer the prayers during the prime time (Fadheelat).

1757. ...If a person observes a Mustahab fast, it is not obligatory on him to complete it. In fact, if one of his brethren-in-faith invites him to a meal, it is Mustahab that he accepts the invitation and breaks the fast during the day time even if it may be after Zuhr.

Dhikr, intention and awareness

William Chittick

Given the centrality of God’s remembrance in the Qur'an and Hadith, there can be no question that dhikr was basic to Islamic practice throughout the early centuries. As the jurists gradually codified the Sharia, however, they could not impose dhikr on the community. Even though the Qur'an repeatedly commands people to remember God, by nature dhikr is connected much more to intention and awareness than to the outward activity that is ruled by the Sharia.
The root of being a Muslim is 'laa ilaha illallah - No god but God,’ words that are identical with remembrance. Hence, the spirit of the daily prayer and the other ritual practices, such as fasting and pilgrimage, is ''the renewal of God’s remembrance in the heart.''
Turning to God – remembrance – awakens awareness of God in the heart and actualizes the divine image latent in the soul. Ultimate felicity is nothing but the remembrance of the wellspring of our own true nature, and that is God Himself; or, it is the realization of genuine human character traits, which are the traces of God’s names.
“Every breath taken in replenishes life, and once let go it gives joy to the soul. So each breath counts as two blessings, and each blessing requires thanksgiving.” It is the silent
and persevering remembrance of God in gratitude for each breath or each heartbeat, always within the context of the Sunnah, that takes the seeker to the ultimate goal.

Daily useful Masae'l for fasting

1730. If a fasting person travels after Zuhr, he should, as a precaution, complete his fast. If he travels before Zuhr and had an intention from the previous night to do so, he cannot fast on that day. As a precaution, he cannot fast on that day even if he had no intention to travel from the previous night. In both the cases, he cannot break the fast till he has reached the limit of Tarakkhus. If he does, he will be liable to give Kaffarah.

1733. It is Makrooh for a traveller and for a person who cannot fast owing to some excuse, to have sexual intercourse or to eat or drink to his fill, during the day time in Ramadhan.

1742. If the moon is high up in the sky, or sets late, it is not an indication that the previous night was the first night of the month. Similarly, if there is a halo round it, it is not a proof that the new moon appeared in the previous night.

1737. Fasting is not obligatory on a woman in advanced stage of pregnancy, for whom fasting is harmful or for the child she carries. For every day, however, she should give one mudd of food to poor. In both the cases, she has to give qadha for the fasts which are left out.

Great descriptions of some Great virtues

“Gabriel came to the Holy Prophet (s) and said: 
O Messenger of Allah! God has sent you a gift which He has not given to anyone before. 
The Holy Prophet said: What is that gift? 
Gabriel said: It is patience.
“But there is a virtue better than patience.  The Holy Prophet said: What is it? 
Gabriel said: It is contentment.

“There is still a virtue better than contentment. 
The Holy Prophet said: what is it? 
Gabriel said: It is pleasure of God.

“But there is a virtue better than that.  The Holy Prophet said: What is it? 
Gabriel said: It is piety.

“Yet there is a virtue better than that. 
The Holy Prophet said: What is it? 
Gabriel said: It is devotion.

“But there is a virtue better than that. 
The Holy Prophet said: What is it? 
Gabriel said: Sure knowledge.

“Yet there is a virtue better than that. 
The Holy Prophet said: What is it? 
Gabriel said: The way to attain all of them is to put trust in God.

“I said, O Gabriel! What is the meaning of putting trust in God?Gabriel said: Knowing that His creatures neither harm nor benefit anyone.
They neither give nor withhold anything. 
One must stop having hope in creatures.
When a man reaches this position, he will not do anything save for Him, his heart does not go astray, he fears no one save Him and he does not set his hope on anyone but Him. 
This is the meaning of putting trust in God.

“The Holy Prophet said: O Gabriel! What is the meaning of patience? 
Gabriel said: Man must have forbearance and patience in afflictions as in joys. 
He should never complain of His Creator to the people.

I said: What is the meaning of contentment? 
Gabriel said: To be content with whatever in this world and to thank God for the small things he has.”

“The Holy Prophet said: What is the meaning of God’s pleasure? 
Gabriel said: To be pleased with God but not to be pleased with one’s own deeds.

“The Holy Prophet said: O Gabriel!  What is the meaning of piety?
Gabriel said: A pious man loves whatever His creator loves and hates whatever He hates. 
He is careful about what is lawful and leaves of what is unlawful, for what is lawful is counted and what is unlawful will entail punishment. 
He has mercy on every muslim as he has on himself. 
He shuns useless words as he shuns what is unlawful. 
He abstains from overeating as he keeps away from a corpse with bad smell. 
He keeps away from the embellishments of world as he keeps away from Fire. 
His desires are not far-fetched and death is present before his eyes.”

“The Holy Prophet said: O Gabriel! What is the meaning of Devotion? 
Gabriel said: A devoted person is one who does not ask for anything from people until he obtains it and whenever he obtained it, he is pleased with it. 
Also if he has something extra, he will give it away for the ansake of God. 
The fact that he does not ask for something from others is admittance of his being a servant of God. 
He is pleased with God and God is pleased with him. 
He gives away when he needs it more than others.”

“The Holy Prophet (SAW) said: What is sure knowledge? 
Gabriel said:  A man of sure knowledge acts in a way as if he sees God. 
Even if he does not reach the degree of seeing God, he knows that God sees him and is sure that what he has and what he has not is what God wills. 
These were some of signs of putting trust in God and having piety.”

Oddatatol Daee
(The Asset of Supplicant)

Daily useful Masae'l for fasting

1666. Certain things are Makrooh for a person observing fast, some of them are mentioned below:
1. Using eyedrops and applying Surma if its taste or smell reaches the throat.
2. Performing an act, which causes weakness, like blood-letting (extracting the blood from the body) or going for hot bath.
3. Inhaling a snuff if one is not aware that it might reach the throat; and if one is aware that it will reach the throat its use is not permissible.
4. Smelling fragrant herbs.
5. For women, to sit in the water.
6. Using suppository, that is, letting into rectum a stimulant for bowels.
7. Wetting the dress which one is wearing.
8. Getting a tooth extracted or doing something as a result of which there is bleeding in the mouth.
9. Cleaning the teeth with a wet toothbrush.
10. Putting water or any other liquid in the mouth without a good cause.
It is also Makrooh for a fasting person to court or woo his wife without the intention of ejaculation; or to do something which excites him sexually. And if he does it with the intention of ejaculation, and no ejaculation takes place, his fast, as an obligatory precaution, will be deemed void.

1699. It is Makrooh to do excessive mouth washing for a fasting person, and after the mouthwash if he wishes to swallow saliva, it is better that he spits it out three times before doing so.

1702. If a person doubts whether or not Maghrib has set in, he cannot break his fast. But if he doubts whether or not it is Fajr he can commit, even before investigation, an act which invalidates a fast.

1724. There is no harm in travelling during the month of Ramadhan, but it is Makrooh to travel during the month to evade fasting. And similarly, it is Makrooh to travel before the 24th of Ramadhan unless travelling is undertaken for the purpose of Hajj or Umrah or for some important work.

letter of the body...

The body is like a letter:
look into it and see whether it's worthy to be read by the King.
Go into a corner, open the letter, and read what is in it,
see whether its words are suitable for royalty.
If it isn't suitable, tear it to pieces,
write another letter, and remedy the fault.
But don't think it's easy to open the letter of the body;
otherwise everyone would readily discover the secret of the heart.
How difficult it is to open that letter!
It's only for the strong, not for those playing games.
Rumi

Six Practical Remedies from Marhum Ayatullah Behjat

Khosroe-Shahi narrates “Ayatullah Behjat used to stress avoiding moral sins and say, ‘Prolonging the prostration is one of the acts of adoration which break the back of Satan. If one prolongs his prostration, he has to stand before a mirror and notice the place of prostration marked on his forehead, whether the prostration left a mark on his forehead or not. If there is a mark, he must rub it till he wipes it out so that he may not be characterized by pretension.’”

Ayatollah Bahjat also described the role of knowing the Truthful One as a very important and essential role in removing moral sins. He says, “All moral sins originate from weakness in knowing Allah, Praise and Exaltation are His. If one realizes that Allah, the most Praised and Exalted One, is always and in any condition more beautiful than everything beautiful, he will never then abandon feeling comfortable with Him.”

The Shaykh was asked, “What should we do so we may distance ourselves from pretension?” He said, “You must greatly stick to believing in a perfect creed.”

When asked about a treatment for anger. The Shaykh responds, “You must perform abundant prayers with full conviction.”

The sheikh was once asked, “What is the cure for conceit?” He wrote the following in answer: “In His Name, the most Exalted One. Sticking greatly to perfect conviction is the treatment for conceit.”

Someone asked him about a treatment for unholy insinuations. He wrote this in answer: “Abundant testimony about the Unity of Allah is the cure for such insinuations.”

Daily useful Masae'l for fasting

1577. If one doubts whether it is the last day of Sha'ban or the first day of Ramadhan then the fast on that day is not obligatory. If however, somebody wants to observe fast on that day he cannot do so with the intention of observing the Ramadhan fast, but if he makes an intention that if it is Ramadhan then it is the Ramadhan fast and if it is not Ramadhan then it is qadha fast or some other fast like that, his fast will be valid. 
But it is better to observe the fast with the intention of qadha fast or some other fast, and if it is known later that it was Ramadhan then it will automatically be Ramadhan fast. And even if he makes a niyyat of a natural fast, and later it becomes known that it is Ramadhan, it will be sufficient (i.e. that fast will be counted as the Ramadhan fast).

1586. If a person observing fast intentionally swallows something which remained in between his teeth, his fast is invalidated.

1589. There is no harm in swallowing one's phlegm or mucous from head and chest as long as it does not come upto one's mouth. However, if it reaches one's mouth, the obligatory precaution is that one should not swallow it.

1606. If a person observing fast wishes to quote something about which he has no authority or he does not know whether it is true or false, he should, as an obligatory precaution, give a reference of the person who reported it, or of the book in which it is written.

1615. As an obligatory precaution, a person who is observing fasts, should not allow the smoke of cigarettes, tobacco, and other similar things to reach his throat.

1622. If a fasting person falls into the water involuntarily, and his entire head goes into the water, or if he forgets that he is fasting and immerses his head in the water, his fast is not affected.

1641. If a person observing fast becomes Mohtalim during day time, it is not obligatory on him to do Ghusl at once.

1660. If a fasting person is certain that if he belches, something will come out from the throat, he should not, as a precaution, belch intentionally, but there is no harm in his belching if he is not certain about it.

1661. If a fasting person belches and something comes from his throat or into the mouth, he should throw it out, and if it is swallowed unintentionally, his fast is in order.

‘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)