Spiritual combat of the Perfect

Some wise words from the guidance of Allamah Tabatabai

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

their only book and lecture is the Face.

Outwardly they are silent,

but their penetrating remembrance rises

to the high throne of their Friend.

Their only lesson is enthusiasm, whirling, and trembling,

not the precise points of law.

Rumi [Mathnawi III: 3847-3849]

An inhabitant of the city of Rey, narrates:

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

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

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

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

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

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

“Have I made you happy?”

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

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

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

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

“Have his deeds pleased you?”

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

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]

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

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

The Clemency of the Ali (a), For the tear for Husayn (a)

One day Sheikh Bahjat talked about the generosity and open-handedness of the Imams (a.s) saying, 

'In Iraq, there is a small town near the place where the Tigris and Euphrates rivers meet called al-Musayyab. A Shiite man used to pass by this town from time to time whenever he went to perform the ziyara of the Commander of the Faithful (a), and a Sunni man, too, was residing in this same town. 

The latter quite often used to make fun of the Shiite man whenever he saw him going to visit the shrine of the Commander of the Faithful (a.s), so much so that he dared once to speak ill of the holy Imam (a.s), so the Shiite man was very angry and he complained about this matter to the Commander of the Faithful (a.s) during one of his visits. During that night, he saw the Imam (a.s) in a vision and once more complained to him about this matter. 

The Imam (a.s) said, 'He [the Sunni man] has done us a favor, and we cannot punish him in the life of this world no matter what sins he commits.' The Shiite man asked, 'What favor is it? Did he do you a favor when he dared to speak ill of you?' The Imam (a.s) said, 'No, but he was sitting one day at the meeting place of both rivers, the Tigris and the Euphrates, and he was looking at the Euphrates. He remembered the Kerbala story and the thirst of Imam al-Husain (a.s), so he said this to himself: 'Omer ibn Sa'd was wrong when he killed those men as they were thirsty, and it was better for him to give them water then kill them.' A tear trickled down his eyes out of grief for Abu Abdullah (a.s); therefore, it became mandatory on us never to punish him in this life.' 

The Shiite man says, I woke up from my sleep and returned to al-Musayyab and met the Sunni man on the road who said this to me in ridicule: 'Did you visit your Imam, and did you convey our message to him?!' I said, 'Yes, I conveyed your message to him, and I carry his message to you.' The man laughed and said. 'What is this message which you carry to me?' I narrated to him the incident from beginning to end. The Sunni man lowered his head to the ground and kept thinking: 'O Lord! Nobody at that moment was near me, and I did not talk about this incident to anyone; so, how did the Imam (a.s) become familiar with it?' Then he said, 'I testify that there is no god save Allah, and that Muhammad is the Messenger of Allah, and that Ali, the Commander of the Faithful, is a friend of Allah and the wasi of the Messenger of Allah.'


Sayyid Quddas says, Uswat al-Arifin

The Virtuous Companion for the Ultimate life

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

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

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

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

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

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

Worshippers of the night of 'Ashura

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

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

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

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

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

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