Teaching of the Prophet, narrated by Imam al-Baqir (A)

Al-Kulayni, in al-Kafi, reports with his chain of narrators from al-'Imam al Baqir (A) that he said, 

"The Messenger of Allah (S) said: 'God, the Sublime and the Blessed, said: 
"The workers (of deeds) for My sake should not, for My reward, trust the works they have done: for, verily, should they labour and toil for all their lives in My service and worship, they would fall short in their worship and will not attain to the reality of My service in what they seek with Me of My magnanimity and bounty, My paradise and the high stations in My proximity.

Rather, they should rely upon My mercy and put hope in My favour and be contented of their good opinion (husn al-zann) of Me; for, verily, therein My mercy will reach them, My good pleasure will go forth to them, and My forgiveness shall envelop them. For, indeed, I am Allah, the Beneficent and the Merciful, and I have been named so on that account"."
Al-Kafi, II, 71, hadith 1.

Laylat al-Qadr and the Prophet's Heart

(5 minute read featuring an exceptional dimension of Laylat al-Qadr)
Reza Shah-Kazemi


Outwardly, Surat al-Qadr describes the revelation to the Prophet of the Qur'an, in its entirety, in synthesized form, on one of the odd nights during the last ten nights of Ramadan; inwardly, or esoterically, the 'Night of Power' is interpreted as an allusion to the very soul of the Prophet.
Exoterically, the particular verses of the Qur'an are deemed to have descended 'upon' the heart of the Prophet (26:192-194); but esoterically the essence of the Qur'an is deemed to have descended 'into' the heart of the Prophet.


Kashani, for example, tells us that the Night of Power is 'the Muhammadan constitution in a veiled state' - that state in which, alone, he can receive Revelation, after having had 'essential vision', that is, of the Essence beyond forms, and thus, beyond Revelation (Kashani, Tafsir Ibn Arabi, vol. 2 p. 447). What this kind of interpretation alludes to is the spiritual power inherent in the absolute receptivity of the state of the Prophet's soul. This receptivity can also be considered as total emptiness, and thus as faqr; and, at the highest level, as fana'; a state of total extinction from oneself. Applied analogically, it can be said that every soul must make itself into a kind of 'Laylat al-Qadr', by emptying itself of egotism and worldliness, in order to be 'full' of receptivity to the divine; one aims to become a vessel made empty for the influx of divine grace.


For emptiness of the qualities of the ego implies fullness of the qualities of God. It is for this reason that the heart of the Prophet is compared in Islamic spirituality to a spotless mirror; there is no 'spot' or trace of individualism or egocentricity which might prevent the qualities of God from being reflected by the heart of the Prophet.


The manifestation of divine reality through the spiritual 'constitution' of the Prophet - through him as the Laylat al-Qadr - by no means entails a reduction of the divine to the human. It does not, in other words, imply shirk. Rather it implies the most radical display of tawhid. For the Prophet's soul, being utterly effaced before God, allows the oneness of God to display its various modes of perfection, unimpeded by any individualistic veils; those perfections of unity, or divine qualities, which can be manifested will be manifested - and to perfection - through the effaced soul of the Prophet. The human manifestation of virtue becomes but an appearance; the reality of this manifestation is purely divine: 'And thou didst not throw when thou threwest, but God it was who threw' (8:17), God tells the Prophet.


The Prophets virtues, then, are not his own; they must be seen as the reflections of qualities which are ultimately, or metaphysically, God's own Names and Attributes. These virtues are human and created in form, but divine and uncreated in essence. When, therefore, he is described as ra'uf, 'kind', and rahim, 'merciful' (9:128), one cannot but see these traits, according to the metaphysical logic of tawhid, and in the light of the effacement of the Prophet, as being reflections of the divine qualities, al-Ra'uf and al-Rahim. Herein lies one of the meanings of the 'tremendous character' (khulqun azim) ascribed to the Prophet (4:68); one should note that al-Azim, also, is one of the Names of God.


The spotless mirror, the Prophets heart as the Laylat al-Qadr, not only reflects faithfully the light of the Qur'an revealed to him, it also reflects the very Face of God, that Face which the Qur'an tells is visible, in principle, wherever we may turn (2:115).

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]

30 Obligations of every Believer

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

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

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

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

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

Tribute to Bahjat al-‘Aarifin:

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

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


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

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

By Sh. Muhammad Khalfan

...a step higher in the journey‏ Sajdah - The ultimate position!

Following are some helpful pointers and a step higher in our journey to the Only Ultimate, the Only Beloved!


Certain things that are Mustahab in Sajdah - one of the positions dearest to Allah swt:
- It is Mustahab to say Takbir before going to Sajdah. A person who prays standing, will do so after having stood up from Ruku, and a person who prays sitting will do so after having sat properly.
- While going into Sajdah, a man should first place his hands on the ground, and woman should first place her knees on the ground.
- The person offering prayers should place his nose on a mohr, or on any other thing on which Sajdah is allowed.
- While performing Sajdah, fingers should be kept close to each other, parallel to the ears, with their tips towards Qibla.
- While in Sajdah one should pray to Allah, and express his wishes, and should recite this supplication: Ya Khayral Mas'ulin wa Ya Khayral Mu'tin, Urzuqni warzuq 'Ayali Min Fazlika Fa Innaka Zulfazlil 'Azim - O You Who are the best from whom people seek their needs, and O You, Who are the best bestower of gifts! Give me and the members of my family sustenance with Your grace. Undoubtedly You possess the greatest grace).
- After performing Sajdah, one should sit on his left thigh, placing the instep of the right foot on the sole of the left foot.
- After every Sajdah, when a person has sat down and his body is composed, one should say takbir.
- When his body is steady after the first Sajdah, he should say:"Astaghfirullaha Rabbi wa Atubu Ilayhi".
- He should say Allahu Akbar for going into second Sajdah, when his body is steady.
- It is Mustahab to prolong the Sajdah, and when sitting after the Sajdah, to place one's hands on the thighs.
- He should recite Salawat while in prostrations.
- At the time of rising, he should raise his hands from the ground, after raising his knees.
- Men should not make their elbows and stomach touch the ground; they should keep their arms separated from their sides. And women should place their elbows and stomachs on the ground, and should join their limbs with one another.
- It is Makrooh to recite the holy Qur'an in Sajdah. It is also Makrooh to blow off the dust from the place of Sajdah, and if, by so doing, one utters anything intentionally, the prayers will be, as a precaution, void. Besides these, there are other Makrooh acts, which are given in detailed books.


Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani
Islamic Laws : Obligatory acts relating to Namaz » The Mustahab and Makrooh things in Sajdah    http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2956

An Important Rule Often Neglected 14

Islamic Laws : Following a mujtahid (Taqlid) » Taqlid: Following a Mujtahid
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani


11. It is obligatory for a follower to learn the Masae'l which are of daily importance.


12. If a person faces a problem whose rule is not known to him, it is necessary for him to exercise precaution, or to follow a Mujtahid according to the conditions mentioned above. But if he cannot obtain the ruling of an A'lam Mujtahid on that matter, he is allowed to follow a non-A'lam Mujtahid, even if he has a general notion about the difference between the verdicts.

An Important Rule Often Neglected 12

Islamic Laws : Wudhu » Introduction
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani



254. While performing Wudhu, it is obligatory to wash the face and the hands once, and it is recommended to wash them twice.
Washing them three or more times is haraam. As regards to which washing should be treated as the first, it will depend upon washing the face and hand thoroughly, leaving no room for precaution, with the niyyat of Wudhu.

So, if he pours water on his face ten times with the intention of the first washing, there is no harm, but when he will then wash with the niyyat of Wudhu, it will be called the first time. Thus, he can go on pouring water on his face several times, and in the final wash, make the niyyat of Wudhu. But if he follows this procedure, then the face and the hands should be washed once only, as an obligatory precaution.

'Friday-mind-stimulator'

'Your society will pass through a period

= when high positions will be given only to those who defame others, = when vicious people will be regarded witty and
= the just will be regarded weak,
= when charity will be considered as a loss to wealth and property,
= when support and help to each other will be considered as favour and benevolence and
= when prayers and worship to Allah will be taken up for the sake of show to gain popularity and higher status, 
= at such times regimes will be run under the advice of women and the youngsters will be the rulers and counsellors of the State.'

Imam Ali, Nahjul Balagha, Saying 102

'I swear by the time,

(is it nearly time?)
Most surely man is in loss,

(aforementioned = loss?)
Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience.'
(Am I faling prey?)

[Quran 103: 1-3]

An Important Rule Often Neglected 11

Islamic Laws : Obligatory acts relating to Namaz » Qiyam (to stand)
Fatawa of Ayatullah al Uzama Syed Ali al-Husaini Seestani

975. If he recites something Mustahab (IN SALAH) while in motion, for example, if he says Takbir while going into Ruku or Sajdah, his Zikr will not be correct but his namaz will be valid. Bi hawli lahi wa quwwati Aqumu wa Aq'ud should be said in the state of rising.

How to attain Intimacy with Allah (swt), how to converse with Him (swt) and how to assess oneself before Him (swt)

[2 minute read + a lifetime thought]

Imam as Sadiq (AS) said:
"When you arrive at the door of the mosque, know that you have come to the door of a great King.

No one may walk into His Courtyard save the purified, and no one is admitted to His Company [mu'anasah] but the truthful. So, attach reverence to your coming to the ground of serving the King, as you would be exposed to a great danger if you were negligent.

Know that He is capable of doing what He likes of justice and grace with you and by you.

So, if He was kind to you with His mercy and favour, He would accept from you little worship and give you much reward for it. But if He demanded from you a share of truth and sincerity, to be just with you, He would block you and reject your worship, even if it is much. He is the doer of what He wants.

Confess to His Presence your inability, shortcoming, humility and poverty, as you have come to Him to worship and to get His Intimacy [mu'anasah].

Expose your secrets to Him, knowing that nothing, covert and overt, of the entire universe, is hidden from Him.

Be, before Him, as the poorest of His servants.

Empty your heart of all occupants that keep you away from your Lord, as He does not accept except the pure(st) and the sincere(st).

Find out in which register your name is recorded.

If you tasted the sweetness of supplication and the delight of addressing Him, and drank from the cup of His mercy and generosity out of His good reception of you and response to you, then you would become suitable for His service. So, enter, as you will have permission and protection.

Otherwise, stop, like the one whose rope has snapped, and his hope has come short, and time has got the better of him.

So, if Allah found in your heart true recourse to Him, He would look at you with the eye of kindness, mercy and leniency, and cause you to be successful in attaining to what He likes and is pleased with, since He is generous and loves generosity for His servants who distressfully resort to Him and burn out at His door for the want of His pleasure.

Allah, the Most High, says: 'Or, Who answers the distressed one, when he calls upon Him, and removes the evil ... ? (Naml:62)"

[Misbahush Shar'iah, ch. 12.]

Eight stages of Sincerity...and some of the counterfeits!

One of the important disciplines of any niyah, which is of the important parts of all worships and of the general and comprehensive instructions, is "sincerity".

It has been narrated that the Messenger of Allah (SA) said:

"Every person gets according to his intention. So, the one whose intention is to migrate to Allah and His Messenger, his migration will be to Allah and His Messenger; and the one whose intention of migration is to attain to this world [to get something of it] or to marry a woman, his migration is to what he has intended." [Mustadrakul Wasa'il, chs. on "Preliminaries to the Acts of Worship", ch. 5, hadith 5.]

One of these stages of sincerity is to purge (cleanse) the act, whether cordial or formal, from the blemish of acquiring the creatures' pleasure and attracting their hearts for the sake of a praise, and advantage or anything else.

And the counterfeit of it is the act performed hypocritically, which is a juristic hypocrisy and is the meanest of all degrees of hypocrisies, and such a hypocrite is the lowest and meanest of all hypocrites.

The second stage is to purge (cleanse) the act from wanting the fulfilment of mundane objectives and transient desires, although these acts may be fulfilled in order to attain to Allah's grace, such as performing night salats [nafilah] for improving one's sustenance etc.

Some jurisprudents regard this degree of sincerity to be necessary for the correctness of the acts of worship…this salat however has no value, whatsoever, in the eyes of the people of knowledge, and it is like all other lawful gains, or maybe even lower.

The third stage is to purge (cleanse) the act from trying to attain to corporeal paradises, houris, luxurious abodes and the likes of the corporeal pleasures.

Its counterfeit is the worship of the traders, as is described in the noble hadiths.

The fourth stage is to purify the act from being afraid of the threatened bodily punishment and torture.

The counterfeit of this is the worship of the slaves, as is mentioned in the narratives.

To the people of the heart, this kind of worship is also of no value and far from being a service to Allah.

The fifth stage is to purge (cleanse) the act from trying to attain to intellectual happiness and everlasting spiritual pleasures, and to join the Cherubim, the group of the sacred intellects and the favourite angels.

Its counterfeit is acting for this purpose. Although this stage is great and an important goal, in the ways of the people of Allah, this stage has also its shortcomings in suluk, and its salik is also regarded as a trader or a worker, though his trade and business are different, in many ways, from those of others.

As regards this stage, I mean the sixth one, it is to purge (cleanse) the act from being afraid of not attaining to those pleasures and of being deprived of this happiness.

Its counterfeit is to act for this stage out of fear. Although this is a lofty stage and is beyond the desire of one like the writer, yet, to the people of Allah, this is also the worship of the slaves, for it has causes.

The seventh stage is to purge (cleanse) it from attaining to the delights of the Divine Beauty and enjoying the pleasures of the lights of limitless glories, which are the Paradise of Meeting [the Lord].

This stage, I mean the stage of Meeting Allah, is one of the most important goals of the people of knowledge and those of heart. And the people of love and attraction are of the perfect ones among the people of Allah and His chosen ones.

Yet, this perfection is not the most perfect degree of the people of Allah. It is one of their many common states.

What we read in some invocations, such as the Sha'baniyah supplication, that Imam 'Ali (AS) and his pure progeny demand the said state, or allude to their being in that state, does not mean that their states are limited to this one, since the eighth stage, which is on the same level as this one, and which is purging (cleansing) the act from the fear of separation, is also not of the perfect states of the perfect ones.

Imam 'Ali's saying: "How could I forbear separating from You?" is just a reference to a brim-full common state of him and of one like him. 

Generally speaking, purging (cleansing) the act from these two stages is also a must to the people of Allah, for to act with them will be endued with causes and not free from selfish wants.

It is, thus, perfect sincerity. There are other stages which are out of the limits of sincerity, and fall under the criterion of monotheism, abstraction and guardianship, all of which do not fit here.

Imam Khomeini (may Allah [swt] raise his status and sanctify his grave)

Prescription for the wayfarers from Ayatollah Mirza Jawad Maleki Tabrizi

Purification of the soul and struggle for its perfection is a fundamental Islamic concept. The path to this success is a lifetime struggle and the journey of self purification will end when 'lovers' meet.
In the school of Ahlul-Bait (a.s) it is impossible for one to gain any spirituality unless by means of worshipping God in its divine prescribed method. The more spiritual the Shi’a mystic becomes the more they observe and practice the Shari’ah law.

Observing Night Prayers before dawn was a mandatory condition to be admitted to the lessons of Ayatollah Tabrizi.  
The late Shaalchi, one of his students narrated: “He (Ayatollah Tabrizi) was very strict about early rising for Night Prayers.  
I requested if I could be exempt as I believe that would make me weak and would reduce my sleeping hours. Ayatollah Tabrizi said: Find a way to gain their consent. Tell them: “At dawn some elite people are in a sociable gathering with the Almighty God, do you want me to miss it?”  

Ayatollah Jawad Tabrizi in ‘Al-Moraqibaat’ with regards to Night Prayers says:

“The appointed angels will wake man up for the Night Prayers but he ignores the angelic call and continues his sleep again. They wake him up again. These wake ups are not by chance, they are heavenly awakenings. If man took advantage of them and left the bed for Night Prayers, those calls will be stronger and more permanent. But if he ignores them, the angels will also give up.” 
The angelic call may appear to you in the voice of your mother, your friend, or even in the voice of Azan, all for the purpose of inviting you to a private heavenly meeting at dawn.

For those who are interested in waking up for the Night Prayers it is also very much recommended to recite the last Ayah of Surah al-Kahf (18) in Arabic.

[Kahf:110] Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord.

Perfect Whispering

'So woe to the praying ones, Who are unmindful of their prayers' [107:4]

The Ahlul bayt (a) are reported to have said:
'You have no share from your prayer
Save that portion in which you maintained the attention of your heart.'

Mawla al-Naraqi in Jami' al-Sa'adat says:
'How can the presence of the heart and the expression of humility not be the spirit of the prayer and (how can) the perfection of prayer not depend upon them, while the worshipper (musalli) in his prayer and supplication whispers to his Lord?
There is no doubt that speech along with absent-mindedness is not the act of whispering.
In addition, speech is an expression of what is in the heart or mind, and this is impossible save by means of the attention of the heart; for what (really) does the supplicant ask when he says: 'Guide us on the straight path' while the heart is inattentive?
And there is no doubt also that the purpose behind Qur'an-recitation and invocations (adhkar) is the act of laudation, praise, the expression of one's humility and supplication while the addressee is the Almighty Allah.

If the heart of the servant, therefore, was veiled from Him by the curtain of inattentiveness, and did not see or witness Him, but rather was inattentive of the addressee, and he moved his tongue out of (mere) habit, how remote then, is this, from the purpose behind prayer­ which was legislated for the refinement of the heart and renewal of one's remembrance of God...'

"Who has the strength to worship like 'Ali ibn Abi Talib!"

The pride of the community and its authority, its treasure and pillar, Muhammad ibn Muhammad ibn al-Nu'man al-Mufid-may God's good pleasure be with him-reports in al-Irshad from Sa'id ibn Kulthum that al-'Imam Ja'far ibn Muhammad al-Sadiq-may peace be upon him and his father-said: 

"By God, 'Ali ibn Abi Talib-may peace be upon him-never ate anything forbidden as long as he lived in the world, and never were two things wherein lay God's good pleasure presented to him without his choosing that which was more taxing of the two for his body, And never did the Messenger of Allah (s.a.w.) face any hardship without calling out to 'Ali (A), out of his trust in him, and none out of this Ummah except him has possessed the capacity, endurance and strength of the Messenger of Allah (s.a.w.). In his conduct, he would act like someone in trepidation whose face was between heaven and hell and who looked forward to the reward of heaven and was frightful of the punishment of hell.


"Indeed, he set free in the way of God and for sake of deliverance from Fire a thousand slaves out of his own money, earned with the toil of his hands and the sweat of his brow. The food of his household consisted of oil, vinegar and dates, and his dress was never made of anything but coarse cotton, and if his blessed sleeves were too long he would ask for a scissors and cut them short.


"Among his descendants and family no one ever came closer to resembling him in his learning and dress than 'Ali' ibn al-Husayn-may peace be upon both of them. His son Abu Ja'far (al-'Imam al-Baqir-may peace be upon him) once entered upon him and saw that he had reached an unprecedented state in worship. His complexion had paled due to keeping awake at nights; his eyes were sore from weeping; his forehead and nose were bruised due to prolonged prostrations; and his feet and ankles were swollen as a result of standing in prayer.


"Abu Ja'far-may peace be upon him-said: `When I saw him in this condition I could not stop myself from breaking into tears. So I wept out of compassion that I felt for him, while he was sunk in contemplation. Some time passed after I had entered. Then noticing me, he said to me, "My son, give me one of those books which describes the worship of 'Ali ibn Abi Talib -may peace be upon him." I gave it to him. He read a little from it and then set it aside in exasperation. Then he declared, "Who has the strength to worship like 'Ali ibn Abi Talib-may peace be upon him!"'"


Al-Shaykh al-Mufid, al-'Irshad, 255-256