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]

The 'Ahl al-Islam' in Ziyarat 'Ashura

Are WE part of the Ahl al-Islam?
Sh Muhammad Khalfan


The genitive construction Ahl al-Islam denotes ‘those who are intimate and attached to Islam’. The literal meaning of the word ahl according to some lexicographers is uns (intimacy) coupled with specific relationship and attachment (Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur'an al-Karim, v.1, p.169). The word Ahl al-Bayt refers to the people of a house, because they are intimate, attached, and have a specific relationship to the house.


Therefore when we say that the loss and calamity is great on all the Ahl al-Islam we mean that all those who really have intimacy, attachment and relationship with Islam suffer with great loss and calamity. This is where we must try to analyze ourselves and see whether we are from the Ahl al-Islam or not.


The main reason why the Ahl al-Islam must express sorrow is that Imam al-Husayn (A) is the epitome of Islam. Naturally therefore, all the lovers of Islam would tangibly feel sorrowful when any kind of calamity befalls him.


In one of his counsels to his contemporary, Imam al-Baqir (A) describing the Ahl al-Bayt (A), says: 'And we are the places of the Divine Message, and we are the Religion...' (Al-Daylami, Irshad al-Qulub, v.2, p.418)


And in another tradition, Imam al-Sadiq (A) informs his companion Dawud: 'O Dawud, we are the prayer (al-Salat) in the Book of Allah, the Invincible and Exalted, and we are the poor rate (zakat), and we are the fast (al-Siyam), and we are the pilgrimage (al-Hajj) and we are the sacred month (al-shahr al-Haram) and we are the sacred city (al-balad al-Haram) and we are the Ka'ba of Allah and we are the qibla of Allah...' ('Allama Majlisi, Bihar al-Anwar, v.24, p.303)


These traditions inform us that the Imams of the Ahl al-Bayt (A) were epitomes of religion. Therefore love for religion in the true sense is love for them, and vice versa.


Sh Muhammad Khalfan; The Sacred Effusion

'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

Husnu'l Hal - A Unique State of Utter Ecstasy

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

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

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

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

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

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

A narrative from the oceans of the Gnostic

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


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


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

THE UNITY OF GOD*

Ghazali's enlivening 5-min read worth every second


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

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

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

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

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

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

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

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

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

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

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

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

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

[* ]Ihya IV 5.

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

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

[3. ]Quran XXIX 65-66.

[4. ]Quran XVIII 109.

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

Zenith of Ethics: From the life of Allama Tabataba'i

Sincerity in Knowledge
Although we had a very close relationship with 'Allama, not a single instance comes to mind of a situation in which he brought up a subject in the form of demonstrating [his knowledge] or that he presented some information without being asked a question. [Ayatullah Ja'far Subhani]

Humility in Salah
Our teacher one day told me "I have never seen any one more ascetic than this man ('Allama). Despite being a treasure of knowledge and information, he still stands to pray in the final row of Ayatullah Milani's prayers amongst the travellers". 
[Hujjat ul-Islam Musawi Hamadani]

Detestation of Praise
Once when one of the scholars of the religious seminary (Hawze Ilmiye) of Qum was praising the great Tafsir al-Mizan in his presence, 'Allama said the following: "Don't praise it lest I become pleased and my sincerity and good intention be destroyed".

Modesty with Students
Every time I would meet 'Allama, without exception I would try and bend to kiss his hand and he would hide his hand under his cloak. He would display such humility and shyness that we would be startled. One day I said to him, "We try to kiss your hand in order to benefit from your blessed presence, why do you withhold this from us? Have you not heard of the hadith of Imam 'Ali (a) that 'whosoever teaches me one word, he has made me his servant'?" 
He replied, "Yes, it is a well-known narration and its text is agreed upon".
I then said, "You are the one who has taught us so much and have thus caused us to be your servants over and over again. Is it not part of the etiquette of a servant that he kisses the hand of his master and thus receives blessings?"
With a charming smile 'Allama said, "We are all the servants of God Almighty". 
['Allama Husayni Tehrani] 

Courteous in Lifestyle
'Allama Tabataba'i was a world of greatness. Like a regular seminary (hawza) student he would sit on the ground near the courtyard of the school, and when it was nearly sunset, he would enter Madrasa Fayziyya. When it was prayer time, he would pray in congregation behind the Late Ayatullah Agha Haj Sayyid Muhammad Taqī Khansari as if he was just another one of the students.
He was so humble and well-mannered and made such an effort to maintain his etiquette that I repeatedly told him that in comparison to your level of propriety (adab) and consideration we look ill-mannered!
Never once in almost forty years was he seen resting his back against a pillow. Rather, in front of guests he would always maintain his etiquette and sit a little distance in front of the wall. I was his student and often went to his house and in observance of etiquette, I wanted to sit slightly lower than him, but it was impossible. 'Allama would rise and say "If that is the case, then I must sit either at the entrance or outside the room!" 
['Allama Tehrani]

Respectful towards People
I used to participate in the higher level (darse kharij) jurisprudence (fiqh) and principles of jurisprudence (usul) classes of Hazrat Imam Khumayni and the philosophy classes of 'Allama Tabataba'i and was very attached to and loved both of these pious teachers very much. One day I invited both teachers to my room in Madrasa Hujjatiyya for lunch. They accepted my invitation and arrived at my room. I wanted to coerce the two teachers into a philosophical debate, but however much I tried I was not successful because they were completely free of any personal desire and thus avoided all types of academic argumentation.
In that session, if I addressed Imam Khumayni and asked him something, he would reply and 'Allama Tabataba'i would remain quiet and listen carefully. And if I asked 'Allama a question, he would reply and Imam would remain quiet and listen carefully. 
[Ayatullah Ibraham Amini]

Selfless Spirit
In the course of the thirty years in which I had the honour of being in his presence, never did I hear him use the word "I" on its own. On the other hand, I heard him use the expression "I don't know" many times in response to a question, the same expression that most people are reluctant to use. Yet, as a result of his extreme humbleness, this ocean of knowledge and wisdom used this expression with ease. 
[Ayatullah Misbah Yazdi]

Altruistic Character
One of the years when 'Allama had traveled to Mashhad, we went to his house to visit him. Because of a weak heart and according to the orders of his doctor, he was strictly forbidden from sitting on the ground. As soon as we entered, he rose from his mattress and offered it to us to sit on. I refused to sit, and for some time both he and I were left standing until he said, "sit so that I can say something"! I obeyed him out of politeness and sat. He too sat on the ground and then said, "what I wanted to say is that it's softer over there". 
['Allama Tabataba'i's son-in-law]

'All-embracing' ethics
I had written a paper on Imamat and presented it to 'Allama Tabataba'i, saying, "occasionally when you are tired of studying and discussion, in the name of relaxation or as they say, for a recess (zange tafrih) have a look at this paper of mine as well".
He kindly agreed and read the paper from beginning to end, word for word. After some time he said, "I have seen it in its entirety". When I went to pick it up from him, he made an objection saying that in a particular place in the paper you have made a personal prayer only for yourself. I had narrated a hadith, and after the narration of the hadith and a commentary on it, I had written "O God, bequeath the ability to understand the signs of God to this being"!
He ['Allama] said, "why have you made this personal prayer? Why have you not included others in your invocation for Divine sustenance?" Then he said to me, "as far as I am aware, I have never made a personal prayer only for myself". 
[Ayatullah Jawadi Amuli]


Section 6, Eternal Manifestations, by Ahmad Luqmani

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

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

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

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.''

3 Reasons why Salman Al-Farsi was called Salman Al-Muhammadi

[Amaali of Sh Tousi 1:133]

Mohamed Bin Yusuf narrated from Mansour bin Borzaj who said:
I said to Abu Abdillah Jafar bin Muhammad, 'O my master, you mention Salman Al-Farsi frequently.'
Abu Abdillah said, 'Do not call him Salman Al-Farsi. Call him Salman Al-Muhammadi. Do you know why I mention him frequently?'
'No' I replied.
Abu Abdillah said, 'For three reasons:First, he always used to give preference to the desires of the Commander of the Believers (as) over his own desires;
Second, he used to love the needy and choose them as his friends instead of the wealthy and powerful ones;
Third, he used to love knowledge and the knowledgeable ones.
Verily Salman was a righteous slave. He was an upright Muslim and he was not among the polythiests.'

Martyrs of Karbala - a distinctive perspective

The Holy Quran says:
'We said: O fire! be a comfort and peace to Ibrahim!' (21:59)

Jabir narrates from Imam al-Baqir [a]:'Before his martyrdom, Imam al-Husayn bin Ali [a] said to his companions:
Indeed the Apostle of Allah [s] said [to me]:
O my dear young son, surely you will be led to ‘Iraq; it is a land where Prophets of Allah and Successors of the Prophets have met; It is a land called Amura.
And indeed you shall be martyred there together with a group among your companions who would not sense the pain of the touch of iron.
Then Imam al-Husayn [a] read the  verse: ‘O Fire, be cool and peaceful for Ibrahim’ (21:59). The war will be cool and peaceful on you and them.'
(Qutb al-Din al-Rawandi, al-Khara'ij wa al-Jarayih, v.2, p. 848)

Explaining this situation of the Imam, the grand Ayatullah Jawadi Àmuli says:
According to a tradition from Imam al-Baqir [a] the army of al-Husayn [a] did not feel the pain of the blows and wounds on ‘Ashura’ day save a pinch...why is that?
This is because the spirit is the origin of pain and happiness.
One of you may fast and feel the pangs of hunger and thirst...
whereas another would fast but we would find in him nothing but happiness and high-spiritedness...aren’t the physical conditions similar for both?
So why is the first in torment while the second does not feel anything?
This is because the spirit of the second is attached to a realm distant from the material conditions.
Indeed the gallant warriors of Karbala were among those great spirits overcome by the unseen plane of existence.
(Ayatullah Jawadi Amuli, Thawrat al-’Ishq al-Ilahi, p. 232)
Shaykh Muhammad Khalfan; The Sacred Effusion

Muhammad bin Marwan is reported to have said:

I heard him Imam al-Sadiq [a] say:
Visit al-Husayn [a], even if it is once a year, for whosoever comes to him, with knowledge of his station, and not a nonbeliever, would not be given other than Paradise, and he would bebestowed with extensive sustenance, and Allah would quickly relieve him (from his problems).
Indeed Allah entrusted four thousand angels on the grave of al-Husayn [a], all of who weep for him.
They accompany the visitor until he returns to his family, and if the visitor gets sick they visit him, and if he dies, they witness his bier and seek for his forgiveness and mercy.
Ibn Qulawayh, Kamil al-Ziyarat, pp. 175-176

A stranger's Praise

[Bihar Al-Anwar 37:296; Amaali of Sh. Tousi 1:21]

The guardian scholar Abi Abdillah Mohamed bin Ahmad bin Shahryar Al-Khazen narrated from the scholar Abu Mansour Mohamed bin Abdul Aziz Al-Akbari, from Abul Hasan Mohamed bin Ahmad bin Mohamed bin Zarquweyh, from Abu Omar Othman bin Ahmad Al-Sammak Al-Daqqaq, frm Shareek, from Mansour, from Ibrahim, from Alqama, from Abdullah, who said:


'When Rasulallah (saw) became ill with his illness (before his death), Ali bin Abi Talib (as) went to him. He did not like anyone to go to the Prophet (saw) before him.


When Ali (as) entered the house, he found Dehya Al-Kalbi in the house. Rasulallah (saw) was asleep, with his head on Dehya's lap.


Ali (as) said, 'Assalamo Alayk'
Dehya replied, 'Wa Alaykum Assalam Wa Rahmatullah Wa Barakatuh. I love you and I want to praise you.'
Ali (as) replied, 'Speak'


Dehya said:
'You are the Commander of the Believers and you are the leader of the companions of Paradise. You are the master of mankind, (beginning) from Adam until the day of Judgement,with the only exception being Rasulallah (saw).
You and your Shia will be escorted to Paradise while you will be carrying the flag of Praise. Those who follow you will be saved, and those who do not follow you will be the losers and will be dissapointed. Those who love you, love you for the love of Muhammad, and those who hate you, hate you because of the hate of Muhammad, and they will not receive his intercession.
Come and hold the chosen creation of Allah, your brother, and your cousin because you are the closest to him.'

So Ali Bin Abi Talib (as) came close to the Prophet (saw). and took the head of the Prophet (saw) gently and placed it on his lap.
However, Rasulallah (saw) woke up and asked, 'What is this noise about?'


So Ali told him about his conversation with Dehya.


The Messenger of Allah said, 'He was not Dehya. He was Jibraeel. 
He called you by the names that Allah has given you. 
He (Jibraeel) is the one who places the love in the hearts of believers and your awe and fear in the hearts of disbelievers, and your status in Allah's eyes is much greater than this.'

Contradictory attributes in the Quran, with the exception of one!

life-giving read - adhere with patience, word by word


Within the human makeup, it is the “heart” (dil) that attracts God’s love, not the “clay” (gil), which is shared by many other creatures. 
The Quran sets up opposition between Creator and creature in many different ways, constantly asserting the divine greatness and human insignificance. Only in talk of love does the Quran speak of mutuality.

God gave news of the attribute of His knowledge – Surely God knows everything [29:62]. He also gave news of the attribute of our ignorance – Surely he is very ignorant, a great wrongdoer [33:72].


He gave news of the attribute of His power – Surely God is powerful over everything [2:109]. He also gave news of the attribute of our incapacity – God strikes a likeness: a servant possessed by his master, having no power over anything [16:75].


He gave news of the attribute of His exaltation – Surely the exaltation, all of it, belongs to God [4:139]. He also gave news of our abasement – And faces are humbled to the Living, the Selfsubsistent [20:111].


He gave news of the attribute of His incomparability and holiness – Glory be to your Lord, the Lord of exaltation, above what they describe [37:180]. He also gave news of the attribute of our taintedness – Did We not create you of a vile water? [77:20].


He gave news of the attribute of His subsistence – There subsists the face of your Lord, Possessor of Majesty and Generous Giving [55:27]. He also gave news of the attribute of our annihilation – Everything upon the earth is undergoing annihilation [55:26].


He gave news of the attribute of His life – Trust in the Living who does not die [25:58]. He also gave news of the attribute of our death – Surely you are mortal and they are mortal [39:30].


Since Lordship is His attribute – Your Lord and the Lord of your fathers, the first [26:26] – servanthood is our attribute: I created jinn and mankind only to serve Me [51:56].


Since unity is His attribute – Your God is one God [16:22] – pairedness and association are our attribute: Of each thing We created a pair [51:49].


However, when He gave news of love, just as He affirmed love for Himself, so also He affirmed love for us – He loves them, and they love Him [5:54].


Here there must be a secret that will increase the refreshment of the lovers’ spirits: Knowledge, power, life, holiness, subsistence, and unity are the attribute of His Essence, and His Essence is holy and incomparable. These attributes are suited for Him. Glory be to Him who is disposed to exaltation and suited for it!


When one looks at the human essence, it is tainted and distracted. It is a muddiness, a dark water, a clay. Hence, all those attributes appeared within it. But, the site of love is the heart, and the heart is pure gold, the pearl of the breast’s ocean, the ruby of the inmost mystery’s mine. The hand of no one else has touched it, and the eye of no one who is not a confidant has fallen upon it. The witnessing of God’s majesty has polished it, and the burnisher of the Unseen has placed its seal upon it, making it bright and limpid. 

The angels are cut off from love because they cannot taste wrath, severity, and distance, and the beasts are far from love because they cannot experience beauty, gentleness, and nearness. Human beings are woven from both nearness and distance, both gentleness and severity. All the contradictory divine attributes are brought together within them. Only they can truly love God, within whom all opposites coincide. 

“In the eighteen thousand worlds, 
no one drank down the cup that holds the covenant of 
They love Him except human beings.”