The Prophet's Silence & his frequent Du'a‏

The Prophet's Silence
In a lengthy narration from Imam al-Husayn (AS) who asked his father [Imam 'Ali (AS)] about the conduct, interaction and manners of the Prophet, he (AS) says, 'I then asked my father about the silence of the Holy Prophet (S).' So he (AS) said:


'His silence was based on four things: forbearance, caution, consideration and contemplation. 


As for (his silence in) consideration, this was in order to look and listen to everyone equally. 


As for contemplation, it was about what remains and what perishes. 
He had a perfect balance of forbearance and patience. 
Nothing would enrage him or upset him. 


He was cautious in four things: 
- in his performing a good deed so that others would emulate him, 
- in his abandoning evil so that others would also reject it, 
- in his struggling to make the best decisions for reforming his community, 
- and in his performing that which secures the good of this world and the next.'
Sunan al-Nabi; Allamah Tabatabai quoting from Ma'ani al-Akhbar: 83, 'Uyun Akhbar al-Ridha, 1:246, al-Sirah al-Nabawiyyah of Ibn Kathir 2:601


The Prophet's frequent Du'a
Umm Salamah narrates that the Holy Prophet(S) would frequently say in his du'a:
اللهم يا مقلب القلوب ثبت قلبي على دينك
O Allah - the Transformer of hearts! Make my heart steadfast on Your religion.


I said: “O Prophet of Allah! And are hearts transformed?” 
He said: “Yes. Allah did not create any human being but that his heart was between two fingers from the fingers of Allah, so if He willed he would make it upright and if He willed he would make it deviate.” 
Sunan al-Nabi; Allamah Tabatabai quoting from al-Durr al-Manthur 2:8 – Surat Ale 'Imran (3)

Jabir's powerful words to 'Atiyyah on the Arba'in of Imam al-Husayn ('A)

Al-A’mash narrates from ‘Atiyyah al-‘Awfi, who said:


I left with Jabir bin ‘Abdillah al-Ansari (may Allah have mercy on him) to visit the grave of al-Husayn bin ‘Ali (‘a) bin Abi Talib (upon whom be peace); and when we entered Karbala, Jabir came near the bank of River Euphrates, performed the major ablution (ghusl) and wore his clothes; then he opened his purse which contained su’d [a plant with sweet odor]. He spread the perfume over his body; thereafter he did not take a step save in the remembrance of Allah, until he neared the grave [of al-Husayn ‘a].


[Then] he said to me:


Make me touch the grave, and I made him do so. Thereupon he fell over the grave unconscious.


I sprinkled some water on him, and he gained consciousness.


Then he cried three times ‘Ya Husayn....’


Addressing al-Husayn (‘a) he said: 


Why is the beloved not responding to the call of the lover? And how can you respond, while your veins have been severed, and your body has been separated from your head? I bear witness that you are the offspring of Prophets, and the son of the master of believers, and the offspring of the companion of piety, and the offspring of guidance, and the fifth member of the people of the cloak, and the son of the master of chiefs, and the son of Fatimah, the mistress of women; how can you not be so, while the hand of the Leader of Apostles (s) fed you, and you were breast fed from the breast of belief, and trained in the bosoms of pious people, your weaning accompanied the state of utter submission; hence you enjoyed a pleasant state both during your life and death; however, the hearts of the believers are sorrowful due to your separation, and do not doubt about your good position. So upon you be Allah’s Peace and Approval. And I bear witness that you faced what your brother [Prophet] Yahya ('a) had faced.

Thereafter Jabir felt the presence around the grave and said:


Peace be unto you and the spirits that have descended in the neighborhood of al-Husayn (‘a)…I bear witness that you kept prayer steadfast and gave the zakat and you commanded the good and prohibited the forbidden and struggled against the deniers of religion and you worshipped Allah until conviction came to you.


I swear by the One Who sent Muhammad as a Prophet with truth; surely we participated with you in what you encountered.


‘Atiyyah (not understanding this powerful statement made by Jabir) says: I asked Jabir: How can that be possible, while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas the heads of the group of al-Husayn (‘a) have been separated from their bodies, their children made orphans and their women made widows? 


Jabir said: “O ‘Atiyyah, I heard from my beloved, the Apostle of Allah (S), say:

‘Whosoever loves a nation, would be resurrected with them, and whosoever loves the deed of a nation, would be considered one who has participated in the deed. I swear by the One Who Sent Muhammad as a Prophet in truth, surely my intention and the intention of my companions is according to the intention of al-Husayn and his companions.


[Then Jabir says to ‘Atiyyah]: take me towards the houses of Kufa[n]. ‘Atiyyah says: when we reached a certain point on the way, Jabir said to me: ‘O ‘Atiyyah, may I advise you, for I do not think that I shall meet you after this short journey? Love the lover of Aali Muhammad as long as he/shes loves them, and have aversion for one who has aversion for Aali Muhammad as long as he/she has aversion for them, even if he/she were to fast and stand in prayer frequently; and befriend the lover of Aali Muhammad, for surely if one of their feet were to slip due to excess of sin, the other foot would be firm due to love for Aali Muhammad, for verily the lover of Aali Muhammad would return to Paradise and one who have aversion for them would return to Hell Fire.


[Ref: 'Allamah Majlisi, Bihar al-Anwaar, v.65, p.131]

Din ast Husayn - Revival of Religion!

Sh Muhammad Khalfan

 One of the brilliant masterpieces of poetry is the famous couplet written by the Sufi saint Mu’in al-Din Chishti, which starts with “Shah ast Husayn Paadshah ast Husayn Din ast Husayn Din panah ast Husayn…” 


What is so remarkable in this poetry is the phrase “Din ast Husayn” (Husayn is Religion). All those who commemorate Imam al-Husayn (‘a)’s Divine movement, participate in the mourning sessions of Muharram, and lament for Imam al-Husayn (‘a)’s tragic martyrdom, must inculcate this important phrase in their minds and make it their yardstick for deciphering whether the gatherings truly commemorate this unparalleled and unique event in the history of mankind or not. Imam al-Husayn (‘a) represents religion in all the dimensions of human life. He is the epitome of Islam and his aim likewise was the salvation of Islam. 


If our gatherings facilitate the revival of religion within ourselves and the society at large, we must satisfactorily say that we do commemorate the martyrdom of Imam al-Husayn (‘a), but if they do not serve the aforesaid purpose and are reduced to gatherings for merely earning thawab (Divine Reward), we must struggle to change and render them to be a means for what al-Husayn (‘a) actually rose: Shah ast Husayn paadshah ast Husayn Din ast Husayn Din panah ast Husayn sar daad nadaad dast dar daste Yazid haqqa ke binaaye la ilah ast Husayn (Husayn in the king, the king of kings; Husayn is Religion; Husayn is the Protector of Religion; He gave his head, but not his hand to Yazid; Truly Husayn is the foundation of negating all deities other than Allah).’ 

Therefore if one majlis were to ignite our hearts to change our sinful life to that of obedience to Allah, we have really commemorated the tragic martyrdom of Imam al-Husayn (‘a). If one marthiya (elegy) were to make us resolve to pray on time with concentration, establish good relations with our near ones, pay our religious dues, respect our parents, refrain from unlawful deeds and reform the situation of the afflicted ones, we truly have commemorated Husayn’s movement. If participating the majaalis (gatherings of commemoration) revive our inner selves and enable us to relinquish our tarnished past, and begin the life of taqwa, then we truly have mourned for Imam al-Husayn (‘a). Din ast Husayn, Din ast Husayn Din ast Husayn…(Husayn is Religion! Husayn in Religion! Husayn is Religion!)

Pinnacle of Nobility

Morals from the life of 'Allāma Tabatabai
[On the 30 years death remembrance of Marhum Allamah Tabatabai - died Sunday - Sunday 15th november 1981]

'Allāma Tabatabai's manner and behavior at home was truly like that of Prophet Muhammad (s) (Muhammadī). He never became angry, and we never heard him raise his voice while speaking. While he was gentle, he was also decisive and firm. He gave importance to praying on time, staying up during the nights of the month of Ramadhān, reading the Qur'ān out loud, and maintaining organization in all things. As a result of his strong, kind sentiment and extremely kind heart, he would never refuse anyone. One day he said to me, "from morning until now I have answered the door 24 times in order to reply people's queries".'Allāma's daughter
Although he had very little time, 'Allāma managed his schedule in such a manner that he would spend one hour every afternoon with his family. During this time he was so kind and affectionate that one could not believe that this was an individual occupied with so much work.
'Allāma's daughter

At home 'Allāma was strongly opposed to anyone else carrying out his personal tasks for him. There was always a competition in turning down the bed [at home]. My father would try to carry out this task before anyone else, and my mother would try to anticipate him. Even in the end when he was sick and I used to go to his home, he would get up from his place to pour his own tea despite his state of illness. And if I objected and said, "why didn't you ask me to bring me some tea," he would reply, "no, you are a guest, and you are also a descendant of the Prophet (s) (Sayyid), and I cannot give you any orders".'Allāma's daughter

Eternal Manifestations: by Ahmad Luqmani

The most decorative clothing

It is stated in Misbahush-Shari'ah that Imam as Sadiq (AS) said: 

"The most decorative clothing for the believer is the clothing of taqwa, and the finest one is faith. Allah, the Almighty and Glorified, said: 'and the clothing of taqwa, that is the best.' 

As to the exterior clothing, it is a blessing from Allah, as it covers the nakedness of the children of Adam. lt is a grace granted by Allah to His servants, the children of Adam (AS), which He did not grant to other than them. 

To the believers, it is a means to perform the duties imposed by Allah upon them. The best of your clothing is that which does not distract you from Allah, the Almighty and Glorified, rather it brings you nearer to thanking, remembering and obeying Him, and it does not bear you to conceit, hypocrisy, decoration, taking pride and boasting, as these are among the pests of the religion and bring cruelty to the heart. 

When you put on your dress, remember Allah, the concealer of your sins by His mercy. Clothe your interior with truthfulness, as you dressed your exterior with your dress. Let your interior be under the protection of fear, and your exterior under the protection of obedience. 

Take a lesson from the favour of Allah, the Almighty and Glorified, as He created the means for making clothes to conceal the apparent nakedness, and He opened the doors of repentance and imploring in order to cover the internal sins and evil characters. 

Do not uncover anyone's faults, as Allah has covered your greater faults. Attend to your own faults, and forgive that whose state and affair do not concern you. Beware of perishing your life for the action of others, letting the others trade with your capital, while you destroy yourself. 

Forgetting the sins is of the gravest punishments fraom Allah in this world, and of the most effective causes for the punishments in the Hereafter. 

As long as the servant is engaged in his obedience to Allah, the Exalted, in recognizing his own defects and abandoning what is disgraceful in the religion of Allah, he will be isolated from the plagues, plunging in the sea of the mercy of Allah, the Almighty and Glorified, and will win the gems of the advantages of wisdom and expression. But as long as he is forgetting his sins, unfamiliar with his defects, resorting to his own might and force, he will never be successful." 

Misbahush Shar'iah, sec. seven, on "Clothing"; from Adabus Salat by Imam Khomeini

Observing Moderation - first step

Allamah Tehrani from the teachings of Allamah Tabatabai

The first step for the spiritual traveler to take is to abandon the contingent affairs; those illusory and fictitious values, and conventional habits and practices that prevent him from traveling on the path. What we mean is that he should live in moderation among the people.
Some people are constantly preoccupied with the rules and customs of society, and all their thoughts and efforts are centered on pleasing others and cultivating friendship. Such people are obsessed with formalities and welcome all kinds of interaction with various people, whether meaningful or useless, for the sake of maintaining their social status.
They habitually subject themselves to these formalities in order to maintain their actual or imagined prestige, often exposing themselves to obligations and severe hardships. In order to preserve that which is peripheral, they set aside the very substance of life. They take common people’s admiration and/or disapproval as criteria and waste their lives conforming to those standards.
The vessel of their being is besieged with the tides of social habits and customs, swept hither and thither by the waves of social decorums and values of the society. Not knowing themselves, this group of people have no will power of their own, but are totally submissive to the will of society and follow that.

In sharp contrast to this group, there is another group of people who withdraw from society and people, renounce all kinds of social customs and norms, and free themselves from all societal obligations and privileges. They do not associate with or frequent the company of people, but live in their peaceful seclusion to the extent that their very seclusion brings them notoriety and recognition.

In order to attain his desired goal, the traveler must always observe moderation, adopt a middle position, refrain from either extreme, and walk on the straight path. This objective will not be achieved unless a reasonable degree of interaction is maintained with society. In such a situation, should a discord inevitably arise between the spiritual traveler and ordinary people as a result of the frequency and/or quality of their association, it would not be very harmful to the wayfarer.

Of course, such a conflict will rarely arise because, while social intercourse is necessary and essential to a certain extent, the traveler would not under any circumstances submit himself [to follow] the manners and practices of the common people: 'And they do not fear the blame of any blamer [in matters relating to God].' (5:54)

This verse in effect points to the traveler’s steadfastness in his pursuit of the straight path and his fortitude in his beliefs and practices. On the whole, one can say that the wayfarer must examine every social issue, evaluate its advantages and disadvantages, and never submit to the moral values and modalities of the masses of the people.

Kernel of the Kernel; by Sayyid Muhammad Husain Husaini Tehrani, From the Teachings of Allamah Muhammad Husayn Tabatabai

Degrees of Fast observers at Sahri and Iftar; and a prescription for those times

Haj Mirza Javad Agha Maliki Tabrizi

Fast observers from the point of view of their intention (niyyat) for eating at dawn (sahri) and fast breaking (iftar) may be classified as follows:

1. Those who do not make any special intention for eating sahri and iftar and simply eat to enjoy the food taste as well as to make up for the hunger during the fasting.

2. Those who eat sahri and iftar with the intention of enjoying the food taste and make up for the hunger, but at the same time with the intention that eating sahri and iftar are recommended (mustahab) and help a person in his worshipping.

3. Those who eat sahri and iftar because, it is recommended, Allah likes it, and it helps a person in worshipping, but in addition to that also pay due regard to special etiquette and instructions about sahri and iftar - etiquette such as recital of Holy Qur'an, engaging in special supplications before, after, and during sahri and iftar, and praising and thanking Allah (the Glorious, the Exalted).

Special Etiquette
One of the most important etiquette and instruction is the recital of Surah al-Qadr (Power) before taking sahri and iftar as well as recital of the illustrious and illuminated supplication:
"Allahuma rabb al-nur al-'adheem" (Allah is the possessor of great illumination)
which has been given in the book of Iqbal written by the most esteemed and famous scholar Sayyid ibn Taoos.

About this supplication it has been narrated from Imam al-Sadiq [a] that the Holy Prophet [s] has recommended recital of this prayer to Commander of the Faithful [s] Imam 'Ali [a] and said that Archangel Gabriel came to me and said:
"Whoever in the Holy Month of Ramadhan before iftar recites this prayer, Allah answers his prayer, accepts his prayer and fasting, grants his ten requirements, forgives his sins, removes his grief, makes his heart at ease, grants his wishes, makes his deeds to ascend upward with the deeds of prophets and righteous saints, and on the Day of Judgement brings him to His presence with a face illuminated like bright moon."

Suluk-i Arifan; Haj Mirza Javad Agha Maliki Tabrizi

The Fast of the Prophet (s)

When the Month of Ramadhan entered, the Noble Prophet (s) freed all the prisoners and gave (something) to all the beggars. [al-Faqih 2:99, Amali al-Saduq: 57]


In the second volume of Tarikh al-Nisabur, from Khalf ibn Ayyub al-’Amiri in his narration about the Holy Prophet (s): When the month of Ramadhan would enter, he would grow pale and his prayers would increase and he would supplicate and beseech Allah entreatingly. [Iqbal al-A'mal: 20]


'The Holy Prophet (s) had a drink with which he would break his fast and a drink for sahr. Sometimes he would have only one (drink) - sometimes it would be milk and sometimes it would be a drink with soaked bread.' [Makarim al-Akhlaq: 32]


From 'Abdillah ibn Maskan from Abi 'Abdillah (a) who said: When the Prophet of Allah (s) opened his fast, he started with a sweet dish, and if he did not have it, he would partake some sugar or dried dates and if he did not have any of these, he would open his fast with lukewarm water. [al-Kafi 4:153]


Abi 'Abdillah (a) said: 'The first thing that the Noble Prophet (s) broke his fast with in the season of fresh dates was fresh dates and in the season of dry dates was dry dates.' [al-Kafi 4:153, Da'im al-Islam 2:111]


Ja'far (a) from his fathers (a): When the Holy Prophet (s) fasted and did not find anything sweet (to break his fast with), he would break his fast with water. [al-Kafi 4:152]


In some narrations: 'He (s) would sometimes break his fast with raisins.' [Tahdhib al-Ahkam 4:198]


Narrated from the family of the Holy Prophet (s): It is recommended to have the suhur (the Last meal before daybreak during the month of Ramadhan) even if it is only a glass of water. Also: It is narrated that it is better to have dry dates and ‘al-Sawiq’ (A dish made from wheat or barley mixed with sugar and dates) because this is what the Holy Prophet (s) used to have in his suhur. [al-Muqni'ah: 316]


From 'Ali (a) who said: The Holy Prophet (s) would roll up his mattress and intensify his worship on the last ten days of the month of Ramadhan. He used to wake his family on the twenty-third night and he would sprinkle the faces of those who were asleep with water on this night. And Fatimah (a) did not let anyone in her family sleep on this night and in order to enable them to remain awake, she gave them less food and prepared them from the morning saying: “The one who does not benefit from the blessings of this night is surely deprived.” [Da'im al-Islam 1:282]


In his narration from Abi Bakr who said: When the last ten nights (of the month of Ramadhan) would enter, he (s) would prepare himself, leave his wives, keep awake at night and occupy himself with worship. [al-Kafi 4:155]


In his narration from Ja'far from his fathers from 'Ali (a): 'When the Holy Prophet (s) wanted to go for the prayer on the day of Fitr, he would (first) have a breakfast of dates and raisins.' [al-Ja'fariyat: 40, Nawadir al-Rawandi: 39, Bihar al-Anwar 91:122]

The first night of Shahru Ramadhan...A prescription from Ayatullah Tabrizi

A thing which a prudent wayfarer must not forget during the first night of the Holy month of Ramadan is resorting (tawassul) to the impeccable ones (Ma'sumin) in that night. 


It is up to him to stretch his hand sincerely towards the threshold of those exalted saintly personalities; present their blessed, glorious, and beautiful faces as intercessors for our unblessed and polluted (with sins) faces, thus, looking towards the Lord through THEIR splendour and magnanimity because, it is not appropriate and desirable to look towards Him directly with a face blackened with sins, and cheeks rusted with transgressions. Instead, he should plead with them, should open his tongue full of grief and anxiety, and should request them to act as intercessors for pleading his case.


Allah (the Glorious, the Exalted), being the most Compassionate and most Merciful, undoubtedly would accept the plea and intercession of those compassionate and exalted personalities, especially, those sinless noble ones, to whom He Himself has taught generosity and compassion, and allowed them to act as intercessors.


Yes! It is up to the prudent wayfarer to mobilize all his talents, expertise, strength, and endeavours for resorting towards them; crying and shedding tears; pleading and requesting for intercession and support with these exalted saintly personalities; so that through resorting for one hour, he may earn the prosperity for one year, and through such insignificant efforts might achieve huge gains. Also, he should not forget to repeat this resorting and crying every morning and evening, and by sending salutations (upon them) everyday and resorting to them every night, and  should strengthen his commitment towards them.


Another important deed is to take a bath (ghusl) during the first night, all the odd nights, and the first day. It has been narrated in a tradition that: "Whoever undertakes ghusl with running water during the first night of the Holy Month, and pours at least thirty handfuls of water upon his head, they would remain in the state of cleanliness (taharat) till the next Shahru Ramadhan."


And in another tradition taking a bath in the above manner has been described as medicine for the whole year.
Ayatullah Mirza Jawad Maliki Tabrizi; Suluk-i Arifan

Four major things the 12th Imam will perform...

[Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi]
PART 2

At the head of all the things that the Imam will perform, we see in the tradition that there are four major things which he will do which we summarize as being:

1. Correcting the Theological Beliefs:
“There will not remain a single stone house, mud house, nor a tent upon the entire Earth except the word (teachings) of Islam will be in that place (and thus, polytheism will no longer exist).” [Tafsir al-Qurtubi [Imam Abu `Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi], vol. 12, pg. 300]

2. Completion of the Intelligence: The advancement of knowledge and intelligence will also take place (at this time), just as the late 'Allamah Majlisi  makes clear by quoting a tradition from the Infallibles in relation to this point:
“When our Qaim makes his advent, he will place his hand over the heads of the servants…” It is possible that this means that people will be under the direction and guidance of the Imam. “…so then (through this act), he will gather together their intelligence and complete their knowledge.” [Bihar al-Anwar, vol. 52, pg. 338]

3. Justice and Equality: In the various traditions, it has been mentioned that:
“He (the Imam) will fill the Earth with justice and equality just as it had been filled with oppression and tyranny.” [Bihar al-Anwar, vol. 14, pg. 33]

4. Correction of the Moral Ethical Traits:
From the traditions which speak about the signs at the end of time, we can deduce that removing all of the corrupt ethical traits and bringing back the moral values of Islam back to life will be the duty of the Imam.
There are also traditions which state that before the advent of Imam al-Qaim (as), many corrupt ethical traits such as: adultery, theft, bribery, selling less that what one paid for, the drinking of alcohol, murdering of countless innocent people and other such sins will be very common.
Thus, the meaning of this tradition is that when Imam al-Mahdi (as) rises up to remove and eradicate all of these things, the entire valued and cherished system of moral ethics would already be completely destroyed and it is Imam al-Mahdi (as) who will restore it.

That person who wishes to be a helper of the Imam must work tirelessly in these four points mentioned and the one who does not possess any of these four points within himself, however prays to Allah (SwT) to make him of the helpers of the Imam (as) will see that his prayers will be far from being answered.

If it was made completely clear for what reasons the Imam would make his advent, then this would definitely change the face of the society.

One who does not possess any of these traits can not expect to stand in the ranks with the Imam. Therefore, it is very good that we actively do something to call the attention of the people towards the goals and objectives of the Imam so that all of us can mound ourselves to becoming better human beings.

'UNVEILING': Mulla Sadra’s unparalleled words

Once a heedful person is awakened, either by himself or because of somebody else, so that he becomes interested in the tillage of the Hereafter and its trade, he should know that there are certain conditions that he has to observe in the beginning of his discipleship, and there is a certain stronghold that he has to hold on to, and a fortress in which he has to protect himself and keep himself safe from the enemies who want to obstruct his way.


He also has certain duties he has to observe at the time of his wayfaring.


The conditions are to lift the veil and the barrier that exists between the disciple and the Real, for people are deprived from meeting the Real because of the veils which accumulate and the barrier that falls in their path. The Exalted God says, ‘We have put a barrier before them and a barrier behind them, then We have blindfolded them, so that they do not see.’ [36:9]


And the veils are of four kinds: wealth, worldly rank, imitation and disobedience.

In order to lift the first [wealth], except for what is necessary, he has to separate himself from and abandon his possession, so that his heart would not be engaged by even a dirham, for he would be veiled from the Real to that extent.

To lift the second [worldly rank], he has to distance himself from the places of worldly rank, and to prefer humility and listlessness, and flee the causes of remembrance and fame.

To lift the third [imitation], he should refrain from following one sect in preference over another sect, and find out the truth of what he has learned as a result of imitation by spiritual struggle rather than debate.

The fourth [disobedience] is lifted by repentance and leaving the places of oppression and deciding not to return to them, and by regretting truly what has passed, compensating the wrong done to others and satisfying the opponents.


Unless the veils of sins are lifted though what has been said, the gate of unveiling would never be opened to the wayfarer.
Sadr al-Din Shirazi often known as Mulla Sadra

A narration about Love from a Lover: Maitham

The knowledgeable scholar Abu Ali Hasan bin Abi Jaafar Al-Tousi, narrated from his blessed father Abu Jaafar Mohammad bin Hasan Al- Tousi, from the scholar Abu Abdillah Mohammad bin Mohammad bin No’man, from Abul Qasem Jaaafar bin Mohammad, from his father, from Saad bin Abdullah, from Ahmad bin Mohammad bin Isa, from Safwan bin Yahya, from Yaqoub bin Shoaib, from Saleh bin Maitham Al-Tammar, from Maitham Al-Tammar, who said:


We spent one night with the Commander of the Believers, Ali bin Abi Taleb, and he said:


Every slave of Allah who believes in Him finds our love in his heart, and every slave whom Allah resents (because of their disbelief) hates us. We are happy for those who love us, and we know those who hate us.


The days of those who love us are passing while waiting and expecting the Mercy of Allah. But the days of those who hate us are passing while they are building their houses on the brink of Hell. And it is as if the houses of those who hate us are collapsing into Hell, while the doors of mercy are open to those who love us.

So those of you who love us - enjoy mercy. And those of you who hate us - enjoy Hell.


If a slave does not neglect our love, it is because of the good that Allah has placed in his heart.


If you love those who hate us then you do not love us, because our love and the love for those who hate us cannot be placed in the same heart. Allah says, “Allah has not made for any man two hearts in his breast” (33:4).


Therefore, you do not have two hearts to love: one heart devoted to our love and another heart devoted to the love of our enemies. 

Therefore, those who love us are pure with our love just like pure gold.


We are the nobleones and our children are the children of the prophets. I am the successor of all the successors, and I am the party of Allah and His Messenger. The group of Shaytan are the oppressors.


Those of you who want to know if you love us should test your hearts. 
If you find the love of those who incite hatred toward us in your heart, know that Allah, Jibraeel, and Mikaeel are your enemies, and that Allah is the enemy of the disbelievers.


Hadith 94; The Glad Tidings of Mustafa for the Shia of Murtadha

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] 

Path of the Yearners

He who yearns neither desires food, nor finds pleasure in drink, nor is he quickly excitable, nor is he intimate even with his close friends, nor does he seek refuge in a house, nor does he dwell in a city, nor wear a garment nor take rest enough for his need. 


He worships Allah night and day, hoping to reach the object of his yearning. He speaks to Him with the tongue of yearning, declaring what is in his innermost being. 
This is as Allah said of Moses when he met his Lord: 
وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى
I hastened to thee, my Lord, that Thou mightest be pleased. (20:84)


The Holy Prophet explained his state as follows: 'He neither ate, drank, slept nor desired any of that in his coming or going for forty days, out of his yearning for his Lord.'


When you enter the arena of yearning, then say takbir for yourself and your desires in this world. Bid farewell to all familiar things, and turn from all except the One you desire most. 
Say the word Labbayk ('At Your service') between your life and your death: 'At Your service, O Allah, at Your service!' Then Allah will make your reward great. A person who yearns is like a drowning man: he is only concerned with being saved, and forgets every thing else.
Section 94, Misbah al-Shari'ah

Three admonitions from a great Sage

Sayyid ‘Ādil al-’Alawī, quotes his late mentor, the pious Shi’ite Marja’, Āyatullāh al-’Uzmā Shahāb al-Dīn al-Najafī al-Mar’ashī as having advised him as follows:

إِذاَ اَرَدْتَ التَّوْفِيْقَ فِيْ حَيَاتِكَ الْعِلْمِيَّةِ فَعَلَيْكَ بثَلاَثَةِ أَعْمَالٍ: الأَوَّلُ: كُنْ دَوْماً عَلىَ طَهَارَةٍ وَوُضُوْءٍ فَإِنَّهُ يُنِيْرُ الْقَلْبِ وَيُزِيْلُ الْهَمّ. الثَّانِي: شَيِّعْ الْجَنَائِزَ اَيّ جَنَازَةٍ رَأَيْتَهَا وَلَوْ بأَقْدَامٍ. الثَّالِثُ: شَارِكْ فِيْ قَضِيَّةِ الْحُسَيْن عَلَيْهِ السَّلاَمِ بأَيِّ نَحْوٍ مِنَ الْمُشَارَكَةِ. ثُمّ قَالَ: كُنْتُ مِنْ مُدَرَّسِي الْحَوْزَةِ الْمَعْرُوْفِيْنَ، وَكُنْتُ آنَذاَكَ أُوَزِّعُ الشَّايَ عَلى النَّاسِ فِي الْمَجَالِسِ وَالْمِآتِمِ الْحُسَيْنِيَّة.

“If you would like divine succor (tawfīq) in your intellectual and practical life, you should practice the following three acts:

(1) Always be in the state of purity and wudū’, for that illumines the heart and removes anguish.

(2) Escort the dead body, whoever it may be [among the Muslims], even for a few steps.

(3) Participate in the matter of Husayn (as) [i.e. any ceremony that concerns his exalted personality]

Then he said to me: I was one of the well-known professors of the Islamic Seminary; and during that period I would distribute tea to the people who attended ceremonies for mourning Imām Husayn (as).”

[Qabasāt min Hayāti Sayyidina al-Ustādh, pg. 118]

The various deceptive delusions

(worth profound deliberation)

A person who is deluded is wretched in this world, and is duped in the next world because he has sold what is better for what is baser. 

Do not admire yourself. 


Sometimes you may be deceived by your property and your bodily health into supposing that you will last forever. 
Sometimes you are deceived by your long life, your children and your friends into thinking that you will be saved by them. 
Sometimes you are deceived by your beauty and the circumstances of your birth, which bring you your hopes and desires so easily that you think that you are truthful and successful in achieving your goal. 

Sometimes you are deceived by the regret you show people for your shortcoming in worship, but Allah knows the opposite of that is in your heart. 
Sometimes you make yourself worship in a spirit of reluctance; but Allah desires sincerity. 
Sometimes you imagine that you are calling on Allah when you are calling on another. 
Sometimes you imagine that you are giving good counsel to people, while your real desire is that they bow to you. 
Sometimes you blame yourself when you are really praising yourself.

Know that you will only emerge from the darkness of delusion and desire by sincerely turning in repentance to Almighty Allah, and to whatever you know about Him, and to recognize the faults in your self which are not consistent with your intellect and knowledge, and which the faith, the law and the customary practices of the Holy Prophet and the Imams of guidance do not tolerate.

If you are content with your present condition, there is no one more wretched than you in knowledge and action, nor anyone with a more wasted life. 
You will inherit grief on the Day of Resurrection.
Imam al-Sadiq (a); Section 67, Misbah al-Shari'ah

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