The Supreme Front of Struggle

🌻🔆🔆🌻

🌼🔆🌼The Inner Struggle🌼🔆🌼

 

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌹 “Continued Strategy Against the Enemy” “Victorious Through Awe” “The Higher Strategy of War” “The Higher Ministry” “Continued Commentary on Duʿāʾ 20, Passage 13” and more … Summary with Supplement 1405.06.26 Ali Saei (Abdullah Meshkat) 110.141 (903) 🌹🔅

 

✨ 🌸 🌟 اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي🌟 🌸 ✨

☘️🌹مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ🌹☘️

🌹🌼🌟🕋🌟🌼🌹

 

🤲 🌟🌙 ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك 🌟🌙 🤲

🌟🌹🌟

 

✅Continued “تَدْبِيراً عَلَى عَدُوِّك‏”

 

 

📘 Supreme Command of the Struggle — The Inner Struggle

📜 Introduction

All praise and thanks belong to the Most High Lord, who spread the battlefield between truth and falsehood across every dimension of existence and placed humanity on the path of trial. Blessings and peace be upon the Noble Prophet ﷺ and his pure family, the commanders of the supreme command in the struggle against the devils among jinn and humankind.

 

The treatise before you continues “Comprehensive Strategy Against the Enemy of God.” The previous treatise explained the foundations, concepts and general strategies for devising plans against the enemy of God. In this treatise, we take a step further and address the “Supreme Command of the Struggle” and “The Inner Struggle.”

 

What distinguishes this treatise from the previous one is its “heavenly” perspective on the struggle. From this perspective, the battlefield extends beyond the earth and the material realm, reaching into the highest heavenly realm. The most strategic center for the struggle against the enemy of God is the heights of that realm; to reach this highest horizon, one must possess a pure, purified heart and perform righteous deeds.

 

This treatise rests on three central themes:

 

First: Struggle from within — One can overcome an opponent only by first defeating the enemy within, before engaging on the outward plane.

 

Second: The Supreme Command of the Struggle — Enlarge the battlefield until you are beyond reach and the enemy cannot predict your moves.

 

Third: Inner weapons — God-given awe, divine unity, piety, and the divine ministry in opposition to Satan’s ministry.

 

May this brief work find acceptance in the divine presence and serve as a step toward strengthening the front of truth against the front of falsehood.

 

📝 Foreword

The importance of “The Inner Struggle” and “The Supreme Command of the Struggle”

The previous treatise explained “Comprehensive Strategy Against the Enemy of God.” Yet one fundamental question remains: Where is the battlefield? Is it only outward and material, or is there a far wider and deeper arena?

 

The answer lies in “The Inner Struggle.” The struggle against the enemies of God has extensive inner dimensions. For every virtue, we can establish an inner stronghold. Each stronghold is a vast source of strength. Above all, we must attack the enemy of God from within. Once you have conquered their hearts, conquering their lands will be easy.

 

The place of Duʿāʾ 20 of al-Ṣaḥīfa al-Sajjādiyya

Duʿāʾ 20 of al-Ṣaḥīfa al-Sajjādiyya, explained in detail in previous treatises, is also central to the discussion here. In passage 13 of this supplication, Imam Zayn al-ʿAbidin says:

 

“اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك”

 

This luminous passage sets out three exalted aims: remembering God’s greatness, reflecting on God’s power, and devising strategy against the enemy of God. In this treatise, we address the inner dimension of “devising strategy against the enemy of God.”

 

Structure of this treatise

This treatise is divided into six sections:

 

Section	Topic
Section One	Questions and answers about the previous treatise (14 questions)
Section Two	Questions and answers about the narration concerning Satanic touch (6 questions)
Section Three	Struggle from within and the Supreme Command of the Struggle
Section Four	Examples of inner weapons (God-given awe)
Section Five	Divine ministries and the ministers of reason
Section Six	Appendices (Iblis’s ministers, Khanzab, Mutakawwin)

 

📖 Introduction

1. Defining the issue

In the previous treatise, “Comprehensive Strategy Against the Enemy of God” was explained on the basis of the twentieth supplication of al-Ṣaḥīfa al-Sajjādiyya. But one fundamental question remains: Is the struggle against the enemy of God confined to the outward, material plane, or does it also have inward and celestial dimensions?

 

The answer lies in “inward combat” and the “supreme command post of the struggle.” In the twentieth supplication, Imam Zayn al-ʿĀbidīn, peace be upon him, asks Almighty God:

 

“اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك”

 

This supplication teaches us that satanic temptations can be turned into opportunities. But doing so requires inward combat.

 

**2. The Need for Inward Combat**

**First reason: inward victory is a prerequisite for outward victory.**

One can prevail over an opponent only by first gaining the upper hand over the enemy inwardly, before confronting them outwardly. Once you have won their hearts, conquering their lands will be easy.

 

**Second reason: the enemy of God gains entry inwardly.**

Satan penetrates not only thought, but also the bloodstream, the breast, one’s wealth and one’s children. To counter this incursion, we must engage on the inward plane.

 

**Third reason: the field of struggle is celestial.**

The most strategic centre for confronting the enemy of God is the heights of the Highest Realm. To reach that exalted horizon, one must have a pure and purified heart and perform righteous deeds.

 

**3. Dimensions of Inward Combat**

**a) The intellectual dimension:** Knowing the enemy of God, understanding the limits of Satan’s power, and learning the means of resistance.

**b) The spiritual dimension:** Strengthening resolve, dispelling fear from the heart, and instilling fear in the enemy’s heart.

**c) The practical dimension:** Establishing inward strongholds for every virtuous trait and forming a divine ministry to stand against Satan’s ministry.

**d) The celestial dimension:** Extending the field of struggle into the Highest Realm, where the enemies of God can never reach.

 

**4. Fundamental Questions**

This treatise seeks to answer the following questions:

 

1. What are the religious and ethical guidelines for exposing the enemy of God?

2. Who is qualified to determine who counts as an “enemy of God”?

3. Does Islam respect the dignity and privacy of the enemy of God?

4. How can the apparent meaning of the narration about “Satan’s touch” be reconciled with Quranic verses?

5. How is inward struggle waged?

6. Where is the supreme command post of the struggle?

7. What are the inward weapons?

8. How is a divine ministry established?

 

**5. Research Method**

This treatise combines the following methods:

**Textual method:** Citing verses of the Noble Qur’an and narrations from the Ahl al-Bayt, peace be upon them.

**Analytical method:** Examining concepts and distinguishing them from one another.

**Strategic method:** Offering practical and strategic approaches to confronting the enemy of God.

**Question-and-answer method:** Answering fundamental questions about religious and ethical guidelines.

 

**6. Summary of the Introduction**

The “supreme command post of the struggle” and “inward combat” are two key concepts in the struggle against the enemy of God. This treatise explains these concepts and offers practical approaches to confronting the enemies of God on inward and celestial planes.

 

📋 **Structured Summary**

**The Supreme Command Post of the Struggle — Inward Combat**

*(Based on the twentieth supplication of al-Ṣaḥīfa al-Sajjādiyya and narrations from the Ahl al-Bayt, peace be upon them)*

🔹 **A) Research Profile**

Title	The Supreme Command Post of the Struggle — Inward Combat (Continuing the Strategy Against the Enemy of God)
Central question	Where is the field of struggle against the enemy of God, and how is inward combat waged?
Method	Descriptive-analytical, with a library-based approach
Primary sources	The Noble Qur’an, al-Ṣaḥīfa al-Sajjādiyya, Biḥār al-Anwār, al-Kāfī, …
Main hypothesis	Prevailing over the enemy of God requires victory on the inward and celestial planes before it can be achieved outwardly.

 

**Structure:** 6 sections + appendices

🔹 **B) Main Findings (12 Themes)**

**Theme 1: Guidelines for exposing the enemy of God (answers to 14 questions)**

No.	Question	Guideline-based answer
1	What does exposing the enemy of God’s faults mean?	Revealing the truth to shatter the enemy of God’s false aura of authority
2	Who identifies the enemy of God?	After God’s proof: those who hold fast to the Two Weighty Things and are more deeply versed in religious teachings
3	What is meant by “faults”?	Faults of a public or personal nature, including concealed ones (when necessary)
4	How does this fit with verse 12 of al-Hujurat?	Verse 12 of al-Hujurat concerns relations among believers, not the enemy of God
5	What standard of evidence and documentation applies?	Inner conviction and sufficient evidence
6	Should the other side be given a chance to respond?	The enemy waging war against God should not be given a chance
7	What of necessity and the public interest?	Foresight and necessity have a particular place
8	What are the limits of exposing wrongdoing?	When the enemy’s fire of sedition has been extinguished and it can no longer gain ground
9	How can we ensure this does not cause harm?	Comprehensive management + public education + a mature society
10	Are there less harmful methods?	“وَ آخِرُ الدَّوَاءِ الْكَي” — a forceful response is the last resort
11	Is the person who exposes wrongdoing responsible if they are mistaken?	If they have first made every scholarly and practical effort in earnest, they bear no responsibility
12	What about the enemy’s dignity and privacy?	The matter concerns the enemy of God; nevertheless, the code of chivalry should be observed
13	How does this fit with the supplication for noble character?	Hostility among believers is governed by its own rules; judge the enemy of God by supplication 27
14	What would be a more precise formulation?	Exposing the faults of the enemy of God to prevent those faults from being sold to believers

 

Theme 2: Analysis of the “Satanic Touch” narration (answers to 6 questions)

Number	Question	Regulated answer
1	What do “maʾbūn” and “fājirah” mean?	It is a potential effect; its actualization is conditional. “يَمْحُو ما يَشاءُ وَ يُثْبِتُ”
2	How broadly does the narration apply?	It applies to every non-Shiʿa; the farther one is from the Two Weighty Things, the more severe the touch
3	How does this fit with the verses?	All are answerable for their own deeds (the Day of Alast + the worldly life)
4	How can depravity be attributed to a newborn?	A newborn brings their past and lineage from the عالم ذر, but this is not fixed
5	What of examining the chain of transmission and meaning?	Verse 64 of al-Isra reveals further secrets; purity of birth is granted to those who truly hold fast
6	How should followers of religions be judged?	Each person’s own nature is the criterion, not their geographic or ethnic background, nor their parents

 

Theme 3: Struggle from within

Principle	Explanation
Inner victory as a prelude to outward victory	One can prevail over an opponent only by first gaining the upper hand inwardly, before doing so outwardly
Establishing an inner stronghold	For every virtuous quality, we can establish an inner stronghold
Attacking from within	One must first attack the enemy of God from within
Winning hearts as a prelude to conquering lands	Once hearts have been won, conquering lands becomes easy

 

Theme 4: The supreme headquarters of the struggle

Principle	Explanation
Expanding the field	Make the field so vast that you remain beyond reach
Taking the field into the heavenly realm	Carry the arena of struggle to the highest heavenly realm
The most strategic center	The heights of the highest heavenly realm
The condition for reaching the goal	A pure, sanctified heart and righteous deeds
When soldiers become an obstacle	Sometimes the soldiers obstruct the commander; collective struggle is like congregational prayer

Theme 5: Divine awe (the first inner weapon)

Principle	Source
God-consciousness inspires awe	«مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ» (Imam Kazim, peace be upon him)
Removing awe from the heart	«وَ أَخْرِجِ الرُّعْبَ عَنْ قُلُوبِنَا» (Imam Sadiq, peace be upon him)
God instills terror	«سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ» (Āl ʿImrān: 151)
Filling the enemy’s heart with terror	«وَ امْلَأْ أَفْئِدَتَهُمُ الرُّعْب»
Victory through terror	«إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَصَرَنِي بِالرُّعْبِ» (the Prophet, peace be upon him)

 

Theme 6: Entrust the conduct of war to your Lord

Principle	Explanation
The Prophet’s companions cry out for help	They feared the Quraysh’s superior numbers and cried out for help
The descent of the angels	God sent a thousand angels
Light sleep and rain	Two divine blessings to prepare for battle
The Quraysh’s fear	A sign of God’s support for the Muslims
The battlefield laid open to the highest realm	This is the true arena of struggle

 

Theme 7: Divine aid through fear (the People of the Cave)

Principle	Explanation
The veil of fear	God protected the People of the Cave from harm at the hands of their enemies by means of the veil of fear
The enemy dared not approach	No one dared enter where they were
Divine aid	Sometimes comes through instilling fear in the hearts of enemies

 

Theme 8: The Expedition of Muraysiʿ (Banu al-Mustaliq)

Principle	Explanation
Juwayriyya’s dream	She saw the moon in her lap; its interpretation was that she would marry the Prophet, peace be upon him
The blessing of the marriage	It led to the liberation of the Banu al-Mustaliq tribe
The polytheists’ fear	It came from divine aid, not from the size of the army
The Muslims’ battle cry	«یا مَنْصُورُ أَمِتْ» — O victorious one, strike them down!

 

Theme 9: God’s ministry versus Satan’s ministry

Satan’s ministry	God’s ministry
Iblis, and his followers: Murid, Khannas, Raha, Qafandar, and others	The ministry of the intellect and its forces
Satan’s foot soldiers and cavalry	The ministry of the Spirit of Faith (equipped with celestial resources)
Satan’s senior ministers	The ministry of the two weighty creations (versed in the latest techniques and tactics)
Satan’s cultural wing	Every virtue has a chief minister, a senior commander

 

Theme 10: The ministers of the intellect (78 forces)

Example	Soldier of the intellect	Soldier of ignorance
1	al-khayr (goodness)	al-sharr (evil)
2	Faith (faith)	Disbelief (disbelief)
3	Affirmation (affirmation)	Denial (rejection)
4	Hope (hopefulness)	Despair (hopelessness)
5	Justice (justice)	Oppression (injustice)
6	Contentment (satisfaction)	Displeasure (dissatisfaction)
7	Gratitude (thankfulness)	Ingratitude
8	Trust in God	Greed
9	Compassion (kindness)	Hard-heartedness
10	Mercy	Anger
…	…	…
78	Generosity	Misery

Note: These qualities, all belonging to the ranks of reason, are found together only in a prophet, a prophet’s successor, or a believer whose heart God has tested for faith.

 

Axis 11: Equip yourself with your Lord

Prayer	Translation
“اللَّهُمَّ إِنَّكَ أَنْتَ عِصْمَتِي وَ نَاصِرِي وَ مُعِينِي”	O God, You are my refuge, my helper, and my support
“اللَّهُمَّ بِكَ أَصُولُ وَ بِكَ أُقَاتِلُ”	O God, I charge into battle with You and fight by Your side
“اللَّهُمَّ لَكَ الْحَمْدُ وَ إِلَيْكَ الْمُشْتَكَى وَ أَنْتَ الْمُسْتَعَانُ”	Praise is Yours, and to You I make my complaint; You are the One whose help is sought
“أَسْلَمْتُ نَفْسِي إِلَيْكَ وَ فَوَّضْتُ أَمْرِي إِلَيْكَ”	I have surrendered my soul to You and entrusted my affairs to You
“يَا سَيِّدِي ارْضَ عَنِّي فَقَدْ أَرْضَيْتَنِي”	My Lord, be pleased with me, for You have made me content

 

Axis 12: Some of Iblis’s Ministers

Number	Name	Assigned task
1	Walhā (Walahān)	Whispering doubts about purification and prayer
2	Haffāf	Instilling fear in the wilderness
3	Zalanbūr	Overseer of marketplaces (lies, false oaths)
4	Thabr	Calamities (scratching the face, slapping)
5	Abyad	Whispering to prophets, inciting anger
6	A‘war	Stirring up lust, adultery
7	Dāsim	Sowing discord in the home (entering without greeting or saying “In the name of God”)
8	Matarish	Spreading false reports
9	Qanzar	Watching over domestic life (lute-playing, extinguishing jealousy)
10	Dahhār	Tormenting people in their sleep
11	Aqbaḍ	Laying eggs (30 eggs a day)
12	Tamrīḥ	Whispering temptations at the beginning of the night
13	Qazah	A name of Satan (do not say “rainbow”)
14	Zawāl	The illness of his son
15	Lāqīs	Women’s tribadism
16	Mutakawwin	Shape-shifting (large and small)
17	Madhhab	Shape-shifting (except into the form of a Prophet or his successor)
18	Khanzab	Whispering during prayer
19	Miqlaṣ	Gambling
20	Ṭarṭabah	Adultery and same-sex relations

 

🔹 C) Final Conclusion

The supreme command post and inner struggle are two key concepts in the struggle against God’s enemy:

1. Inner victory is the prelude to outward victory. One can prevail over an adversary only by first gaining the upper hand inwardly, before doing so outwardly.

2. The battlefield is the highest realm of the unseen. The most strategically important center for fighting God’s enemy is the heights of the highest realm of the unseen.

3. The superior weapon is divinely inspired fear. God-consciousness inspires awe in this world, and obedience to God is the key to ruling over all things.

4. Divine support is attained through God-consciousness. God aided the Prophet (peace be upon him) and the Imam (peace be upon him) by casting fear into the hearts of their enemies.

5. God’s ministry versus Satan’s ministry. By establishing the ministries of reason, the Spirit of Faith, and the Two Weighty Things, one can stand firm against the devils among jinn and humankind.

6. The Greater Jihad underpins the Lesser Jihad. The greatest strategy against the enemy is to reform the self.

 

Final formula:

Inner struggle = inner victory + a celestial command post + divinely inspired fear + God’s ministry + the Greater Jihad + …

 

🔹 D) Final Words

«اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك»

Peace be upon those who follow the guidance.

 

 

 

 

 

❇️ Part One: Questions about “Comprehensive Strategy against God’s Enemy”

With reference to the article “Comprehensive Strategy against God’s Enemy”

https://eitaa.com/jamejan/2777

 

I have a few questions. If possible, I would be grateful if you could explain:

 

✳️1. What exactly do you mean by “exposing the enemy’s faults and disgracing them,” and what religious and ethical safeguards prevent this from becoming backbiting, spying, slander, dishonouring someone, or vindictiveness?

 

✅Answer 1:

Through hypocrisy and deception, the enemy creates a false aura of grandeur around itself, which provides fertile ground for psychological, cultural, and ideological warfare against the opposing camp. Exposing the truth makes this mirage of grandeur collapse!

Backbiting does not apply when it comes to God’s enemy! Nor is spying on God’s enemy merely permissible; it is pleasing to the Almighty Lord!

When God’s enemy uses slander against the opposing camp, one may respond in kind by resorting to equivocation!

God’s enemy has no sanctity to violate!

Taking revenge on God’s enemy, within the bounds of religious considerations, is the believers’ right! But after defeating the enemy, one may, where greater wisdom calls for it, choose the path of compassion!

 

 

 

✳️2. Who is qualified to identify someone as “an enemy of God,” and by what criteria?

 

✅Answer 2:

After God’s Proof (may God hasten his return), it is anyone who holds firmly to the Two Weighty Things and is more knowledgeable about their teachings and instructions!

 

 

 

✳️3. Does “faults” mean only oppression and violations related to public rights, or does it also include personal and private shortcomings?

 

✅Answer 3:

Besides matters of a public nature, it may also include their personal and private affairs. In particular circumstances, necessity may even make it obligatory to expose their personal and private affairs! For example, when God’s enemy resorts to winning believers over through deceptive displays of affection, thereby drawing the weak-willed away from the heart of religion and toward itself!

When people learn of the filth of impurities, they avoid them!

This kind of exposure serves as a warning about their potential and actual dangers!

 

 

✳️4. If an enemy’s personal failing has no connection to their oppression or the danger they pose to the public, how can exposing it be reconciled with the Quran’s prohibition of spying and backbiting in Surah al-Hujurat, verse 12?

 

✅Answer 4:

The benefit of exposing it must certainly outweigh the harm. Enemies of God also have varying degrees, and one must act accordingly.
The spying and backbiting mentioned in verse 12 of Surah al-Hujurat concern relations among believers, not God’s enemy! (بَعْضُكُمْ بَعْضاً).

Al-Hujurat 49:12 يا أَيُّهَا الَّذينَ آمَنُوا اجْتَنِبُوا كَثيراً مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَ لا تَجَسَّسُوا وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخيهِ مَيْتاً فَكَرِهْتُمُوهُ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَحيمٌ

O you who believe! Avoid much suspicion, for some suspicion is sinful. Do not spy on one another, and do not let any of you speak ill of another behind their back. Would any of you like to eat the flesh of his dead brother? You would surely find it repugnant. So be mindful of God. God is ever accepting of repentance and merciful.

 

 

✳️5. Before an accusation is made public, how much evidence and proof is needed, and who should assess its credibility?

 

✅Answer 5:

Conviction in one’s heart and sufficient evidence!

Those most deeply acquainted with the spirit of the teachings of the Qur’an and the Ahl al-Bayt, and closest to them!

 

 

✳️6. Should the accused be given an opportunity to respond and defend themselves?

 

✅Answer 6:

No opportunity should be given to an enemy waging war against God!

However, taking into account the different levels of gravity and sensitivity of the matter, and with due regard for its consequences, appropriate approaches can be adopted in each sphere!

 

 

✳️7. If the report is true, is its truth alone enough to justify publishing it, or must the public necessity and benefit also be established?

 

✅Answer 7:

There is no doubt that foresight and necessity have a particular importance!

 

 

✳️8. Where is the limit of exposing wrongdoing, and how can the principle of “necessity and proportionality” be observed?

 

✅Answer 8:

When the enemy’s fire of discord has been extinguished, and there is no possibility for it to grow or re-emerge!

 

 

✳️9. What safeguards are there to ensure that “exposing the enemy” does not turn into character assassination, humiliation, revenge, or incitement of the public against them?

 

✅Answer 9:

This requires comprehensive management! None of the aspects of managing society and its members should be neglected!

Public education and the cultivation of a learned society are the foundations of a pure and advanced community!

The public at large should be made familiar with the teachings of the Two Weighty Things! Knowledge should be joined to practice!

 

 

 

✳️10. Should less harmful methods be tried first, such as offering advice, seeking an explanation, reporting the matter to the competent authority, and pursuing legal remedies?

 

✅Answer 10:

وَ آخِرُ الدَّوَاءِ الْكَي‏

Undoubtedly, a forceful response is a last resort; an appropriate remedy should be applied in each situation!

 

 

✳️11. If it later turns out that the claim was false or incomplete, what religious and ethical responsibility does the person who exposed it bear?

 

✅Answer 11:

If, after diligent scholarly and practical effort, the contrary is established, they bear no responsibility—just as a judge who errs after rigorous scholarly reasoning bears none.

However, a fundamental remedy must be devised to correct the error.

Just as compensation must be made when a judge’s ruling causes harm to someone!

 

 

 

✳️12. Is an enemy’s reputation and privacy also protected in Islam? If so, under what exceptional circumstances may this protection be set aside?

 

✅Answer 12:

It should be borne in mind that the one in question is an enemy of God!

Even so, the code of honour must be observed; matters should not be taken to excess, and the enemy should be treated in proportion to the circumstances!

 

✳️13. How can this advice be reconciled with Imam Sajjad’s (AS) approach in the Supplication for Noble Character, which seeks to transform enmity and hatred into love, and also asks for protection from wrongdoing?

 

✅Answer 13:

Our response to grievances among believers differs from how we deal with hostilities between them.

Hostility among believers has its own rules.

But the nature of an enemy of God should be assessed in light of Supplication 27, not Supplication 20.

 

 

✳️14. Is the phrase “disclosing documented injustice to prevent public harm” more precise and less dangerous than “exposing faults and disgracing the enemy”?

 

✅Answer 14:

The faults of an enemy of God are exposed so that the enemy cannot sell those faults to believers as if they were commodities—a problem afflicting the community of believers today! The particular fascination with enemies and the self-destructive tendencies that have emerged are part of this harm!

 

 

 

❇️Part Two: Questions about “Comprehensive Strategy against the Enemy of God”

 

 

With reference to the article “Comprehensive Strategy against the Enemy of God”:

 

https://eitaa.com/jamejan/2777

 

In Bihar al-Anwar, vol. 4, p. 121, a report from Imam Sadiq (AS) is cited whose apparent meaning is this: if the newborn is destined to be among the Shia, Satan will keep away from the child; but if not, Satan will cause the boy to become “ma’bun” or the girl to become “fajira.”

 

In light of this report, several questions arise:

 

✳️1. Do the words “ma’bun” and “fajira” in this report refer to an actual, present condition, or should they be understood figuratively, as indicating a predisposition or a future possibility?

 

✅Answer 1:

As the hadith concludes, “ وَ اللَّهُ بَعْدَ ذَلِكَ يَمْحُو ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتاب‏,” this is in fact a potential effect whose actualisation is conditional!

So each person’s conduct influences their destiny; they are by no means simply condemned by the past or by satanic influence!

 

 

✳️2. Does the apparent meaning of the narration include the children of Sunnis, followers of other sects, and followers of other religions, or is its purport limited to non-Shiites? If it includes them, what is the criterion and scope?

 

✅Answer 2:

One may consider every non-Shiite to be included, though the degree is certainly not the same!

In other words, the farther one is from the Two Weighty Things, the stronger the satanic influence!

 

 

✳️3. How can the apparent meaning of this narration be reconciled with verses such as “وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى»، «وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى» و «كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ”?

 

✅Answer 3:

Certainly, everyone is answerable for their own deeds—whether those deeds belong to “the Day of Alast” or “the day of this world”!

 

✳️4. Given that a newborn has no agency or capacity to perform moral acts, how can the attribution of “debauchery” or being “a passive partner in anal intercourse” to the infant be explained? Does this refer to an established moral trait in the infant, or merely to a kind of predisposition and probable destiny?

 

✅Answer 4:

Every newborn carries their own past and background with them, from the Realm of the Particles (the Day of Alast) to the very beginning of their creation!

But, as noted, these conditions are not fixed; they can be erased!

 

 

✳️5. In light of the points above, and of the need for care when attributing narrations to the Infallibles (AS), is it right to attribute this narration definitively to Imam al-Sadiq (AS) without examining its chain of transmission and meaning?

 

✅Answer 5:

Verse 64 of al-Isra’ reveals still more of the secrets!

A pure birth is granted only to those who truly hold fast to the Quran and the Ahl al-Bayt!

✨🔆Al-Isra’: 64 وَ اسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَ أَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَ رَجِلِكَ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ وَ عِدْهُمْ وَ ما يَعِدُهُمُ الشَّيْطانُ إِلاَّ غُرُوراً

🔆“Rouse whichever of them you can with your voice; unleash your cavalry and infantry against them; share with them in their wealth and their children, and make them promises.” But Satan promises them nothing but delusion and lies.

 

 

 

✳️6. Also, can such a narration be used as the basis for judging followers of other religions and sects? If not, what is the scope of the narration’s meaning, and how should it properly be used?

 

✅Answer 7:

A person’s essential nature and the sum of their worldly life may be taken as the basis for judgment—not their geographical or ethnic background, or their parents.

Purity is like a seed that can sprout from anyone’s soul, in any situation!

Someone may be born beside the House of God, in the company of the friends of God, yet lack the gift of devotion to the wilayah and the Two Weighty Things; another, born in circumstances quite unlike theirs, may become an Uwaysi!

 

 

❇️Part Three: Continuing the Previous Discussions

❇️Fighting from Within

One can overcome an adversary only by first prevailing over them inwardly, before confronting them outwardly!

The struggle against the enemies of God has far-reaching inward dimensions!

For every virtuous quality, one can establish an inward stronghold. Each stronghold is a great source of strength!

First and foremost, one must attack God’s enemy from within!

Once you have conquered their hearts, conquering their lands will be easy.

 

❇️The Supreme Stronghold in the Struggle Against the Enemy

Make the battlefield so vast that you remain beyond the enemy’s reach, and beyond their ability to anticipate you!

Take the battlefield up to the Highest Realm, where the hands of God’s enemies can never reach!

The most strategic front in the struggle against God’s enemy lies in the heights of the Highest Realm. To reach that lofty horizon, one must have a pure, sanctified heart and righteous deeds!

 

❇️At Times, the Soldiers Are an Obstacle to the Commander

If the prophets had stood alone on the battlefield—and had there been no divine trial or final proof— they would have been victorious in every battle!

Collective struggle against God’s enemy is like performing the congregational prayer: everyone must be present in heart and pure in intention for the best result to be achieved!

 

❇️Part Four: Examples of Inward Weapons

❇️Divine Dread

Fear no one but God, so that divine dread may take hold of the hearts of God’s enemies!

 

💫🔆عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ: ضَمَّنِي وَ أَبَا الْحَسَنِ ع‏ الطَّرِيقُ فِي مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَ هُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ يَقُولُ مَنِ‏ اتَّقَى‏ اللَّهَ‏ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ … .[1]

💫 It is related from Fath ibn Yazid al-Jurjani, who said:

Imam al-Kazim (AS)—Abu al-Hasan—and I travelled together on the way back from Mecca to Khurasan, while he was heading towards Iraq. I heard him say:

“Whoever is mindful of God will be feared [and held in awe] by people;

And whoever obeys God, all things obey him.”

 

1. “مَنِ اتَّقَی اللَّهَ یُتَّقَی” –

When a servant practices God-consciousness, God places awe and majesty in people’s hearts, and they hold him in reverence and caution.

This is the direct result of piety: fear of God causes others to fear a person.

 

2. “مَنْ أَطَاعَ اللَّهَ يُطَاعُ” –

When a servant obeys God, God makes all things obey him: the heavens and the earth, all creatures, and the order of existence.

This is a law woven into the nature of creation: obedience to God brings authority and influence in the world.

 

3. The message of the narration:

Piety is not only a means of salvation in the hereafter; it also brings dignity and awe in this world.

Obedience to God is the key to having authority over all things and exerting influence in the world.

These words were spoken by Imam Kazim (AS) while travelling, and reflect the practical wisdom of the Ahl al-Bayt (AS) in everyday life.

 

💎 The central message of the narration:

Whoever fears God will be feared by others.

Whoever obeys God will have all things obey him.

These are two divine laws woven into creation, expressed in the words of Imam Kazim (AS).

Thus, piety and obedience are the keys to dignity in this world and felicity in the hereafter.

 

 

❇️Instilling Fear in the Enemy

 

Fear none but God, and purge your hearts of every kind of fear! Then cast that same fear into the hearts of the enemy!

💫🔆قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: إِذَا لَبِسْتَ دِرْعاً فَقُلْ: يَا مُلَيِّنَ الْحَدِيدِ لِدَاوُدَ: وَ يَا جَاعِلَهُ حِصْناً، اجْعَلْنَا فِي حِصْنِكَ الْحَصِينِ وَ دِرْعِكَ الْحَصِينَةِ الْمَنِيعَةِ، وَ أَخْرِجِ الرُّعْبَ‏ عَنْ قُلُوبِنَا، وَ اجْمَعْ أَحْلَامَنَا؛ فَلَا نَاصِرَ لِمَنْ خَذَلْتَهُ، وَ لَا مَانِعَ لِمَا لَمْ تَمْنَعْهُ أَنْتَ.[2]

💫 Imam Sadiq (AS) said:

“When you put on your armour, say:

‘O You who softened iron for David,

and made it a fortress and stronghold,

shelter us in Your impregnable fortress and in Your strong, impenetrable armour;

drive fear from our hearts,

and bring our minds and forbearance together, making them steadfast;

for none can help the one whom You have humbled,

and none can ward off what You do not ward off.’”

 

Explanation and clarification:

1. “یَا مُلَیِّنَ الْحَدِیدِ لِدَاوُدَ” –

This refers to God’s miracle of softening iron for the Prophet David (AS): God softened iron in his hands so that he could make armour.

This is an appeal to God’s power over creation.

 

2. “اجْعَلْنَا فِی حِصْنِکَ الْحَصِینِ” –

The servant asks God to protect him under His shelter, just as armour protects the body from harm.

 

3. “وَ أَخْرِجِ الرُّعْبَ عَنْ قُلُوبِنَا” –

Fear is an obstacle to courage and action.

The servant asks God to remove fear from his heart so that he may stand courageously before the enemy.

 

4. “وَ اجْمَعْ أَحْلَامَنَا” –

“Aḥlām” is the plural of “ḥilm,” meaning reason and forbearance.

The servant asks God to gather and steady his reason and forbearance, so that he may show sound judgment and patience in times of hardship.

 

5. “فَلَا نَاصِرَ لِمَنْ خَذَلْتَهُ” –

If God humbles someone, there is no one to help them.

 

6. “وَ لَا مَانِعَ لِمَا لَمْ تَمْنَعْهُ أَنْتَ” –

If God does not ward something off, no one can ward it off.

 

💎 The central message of the supplication:

Armour is a symbol of outward protection, but true protection comes from God alone.

By appealing to God’s power, the servant asks Him to shelter and protect him and to drive fear from his heart.

This supplication emphasises practical monotheism, trust in God, and seeking His aid.

When putting on armour, it serves as a reminder that true protection rests in God’s hands alone.

 

❇️Be with God; He is the One who casts fear

✨🔆Āl ʿImrān: 151 سَنُلْقي‏ في‏ قُلُوبِ الَّذينَ كَفَرُوا الرُّعْبَ بِما أَشْرَكُوا بِاللَّهِ ما لَمْ يُنَزِّلْ بِهِ سُلْطاناً وَ مَأْواهُمُ النَّارُ وَ بِئْسَ مَثْوَى الظَّالِمينَ

🔆We shall cast fear into the hearts of the disbelievers because they have, without warrant, set up partners alongside God. Their abode is the Fire—how wretched an abode for the wrongdoers!

 

❇️A believer should inspire God-given fear in the hearts of God’s enemies!

God’s enemies should not feel secure in spirit! And, if they wage war, they should not feel physically secure either!

💫🔆وَ امْلَأْ أَفْئِدَتَهُمُ الرُّعْب‏[3]

🔆O God, fill their hearts with fear!

 

❇️Entrust the strategy of war to your God

💫🔆وَ بَلَغَ أَصْحَابَ رَسُولِ اللَّهِ ص كَثْرَةُ قُرَيْشٍ فَفَزِعُوا فَزَعاً شَدِيداً وَ بَكَوْا وَ اسْتَغَاثُوا فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ‏ إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجابَ لَكُمْ- أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلائِكَةِ مُرْدِفِينَ- وَ ما جَعَلَهُ اللَّهُ إِلَّا بُشْرى‏- وَ لِتَطْمَئِنَّ بِهِ قُلُوبُكُمْ- وَ مَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏ فَلَمَّا مَشَى رَسُولُ اللَّهِ ص وَ جَنَّهُ اللَّيْلُ أَلْقَى اللَّهُ عَلَى أَصْحَابِهِ النُّعَاسَ حَتَّى نَامُوا- وَ أَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِمُ السَّمَاءَ وَ كَانَ نَزَلَ الْوَلِيدُ فِي مَوْضِعٍ لَا يَثْبُتُ فِيهِ الْقَدَمُ- فَأَنْزَلَ اللَّهُ عَلَيْهِمُ السَّمَاءَ- حَتَّى تَثْبُتَ أَقْدَامُهُمْ عَلَى الْأَرْضِ- وَ هُوَ قَوْلُ اللَّهِ تَعَالَى‏ إِذْ يُغَشِّيكُمُ النُّعاسَ أَمَنَةً مِنْهُ- وَ يُنَزِّلُ عَلَيْكُمْ مِنَ السَّماءِ ماءً لِيُطَهِّرَكُمْ بِهِ- وَ يُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطانِ‏ وَ ذَلِكَ أَنَّ بَعْضَ أَصْحَابِ النَّبِيِّ ص احْتَلَمَ‏ وَ لِيَرْبِطَ عَلى‏ قُلُوبِكُمْ وَ يُثَبِّتَ بِهِ الْأَقْدامَ‏ وَ كَانَ الْمَطَرُ عَلَى قُرَيْشٍ مِثْلَ الْعَزَالِي‏  وَ كَانَ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ص رَذَاذاً  بِقَدْرِ مَا لَبَّدَ الْأَرْضَ.

وَ خَافَتْ قُرَيْشٌ خَوْفاً شَدِيداً- فَأَقْبَلُوا يَتَحَارَسُونَ يَخَافُونَ الْبَيَاتَ- فَبَعَثَ‏ رَسُولُ اللَّهِ ص عَمَّارَ بْنَ يَاسِرٍ وَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ فَقَالَ ادْخُلَا فِي الْقَوْمِ وَ أْتِيَانِي بِأَخْبَارِهِمْ، فَكَانَا يَجُولَانِ فِي عَسْكَرِهِمْ- لَا يَرَوْنَ إِلَّا خَائِفاً ذَعِراً- إِذَا صَهَلَ الْفَرَسُ وَثَبَ عَلَى جَحْفَلَتِهِ‏  فَسَمِعُوا مُنَبِّهَ بْنَ الْحَجَّاجِ يَقُولُ:

لَا يَتْرُكُ الْجَزَعُ [الْجُوعُ‏] لَنَا مَبِيتاً		لَا بُدَّ أَنْ نَمُوتَ أَوْ نُمِيتَا

قَالَ ص وَ اللَّهِ‏ كَانُوا شَبَاعَى [Sevenfold] وَ لَكِنَّهُمْ مِنَ الْخَوْفِ قَالُوا هَذَا- وَ أَلْقَى اللَّهُ‏ عَلَى قُلُوبِهِمُ الرُّعْبَ‏ كَمَا قَالَ اللَّهُ تَعَالَى‏ سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ‏ فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ص عَبَّأَ أَصْحَابَهُ- وَ كَانَ فِي عَسْكَرِهِ ص فَرَسَانِ فَرَسٌ لِلزُّبَيْرِ بْنِ الْعَوَّامِ وَ فَرَسٌ لِلْمِقْدَادِ، وَ كَانَ فِي عَسْكَرِهِ سَبْعُونَ جَمَلًا يَتَعَاقَبُونَ عَلَيْهَا- فَكَانَ رَسُولُ اللَّهِ ص وَ مَرْثَدُ بْنُ أَبِي مَرْثَدٍ الْغَنَوِيُّ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَلَى جَمَلٍ يَتَعَاقَبُونَ عَلَيْهِ- وَ الْجَمَلُ لِمَرْثَدٍ وَ كَانَ فِي عَسْكَرِ قُرَيْشٍ أَرْبَعُمِائَةِ فَرَسٍ.[4]

 

💫 News reached the Companions of the Messenger of God (PBUH) that Quraysh had come [with a great army]. They were overcome with fear, wept, and cried out for help.

Then God revealed to His Messenger [this verse]:

«إِذْ تَسْتَغِیثُونَ رَبَّکُمْ فَاسْتَجابَ لَکُمْ أَنِّی مُمِدُّکُمْ بِأَلْفٍ مِنَ الْمَلائِکَةِ مُرْدِفِینَ * وَ ما جَعَلَهُ اللَّهُ إِلَّا بُشْرى‏ وَ لِتَطْمَئِنَّ بِهِ قُلُوبُکُمْ وَ مَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ إِنَّ اللَّهَ عَزِیزٌ حَکِیمٌ» (Al-Anfal: 9–10)

— “When you called upon your Lord for help, He answered you: ‘I will aid you with a thousand angels, one after another.’ God made this nothing but glad tidings [for you], so that your hearts might find reassurance through it. Victory comes only from God. Surely God is Mighty, Wise.”

 

When the Messenger of God (PBUH) set out and night enveloped him, God sent down a light sleep upon his Companions, and they slept.

And God, Blessed and Exalted, sent rain down upon them.

Before this, Walid had camped in a place where one’s feet could not hold firm.

So God sent rain down upon them, making their feet steady on the ground.

This is what God, Exalted is He, says:

«إِذْ یُغَشِّیکُمُ النُّعاسَ أَمَنَةً مِنْهُ وَ یُنَزِّلُ عَلَیْکُمْ مِنَ السَّماءِ ماءً لِیُطَهِّرَکُمْ بِهِ وَ یُذْهِبَ عَنْکُمْ رِجْزَ الشَّیْطانِ» (Al-Anfal: 11)

— “When He covered you with a light sleep as a security from Him, and sent down water from the sky upon you to purify you with it and remove Satan’s defilement from you.”

 

This was because some of the Prophet’s Companions (PBUH) had experienced nocturnal emissions in their sleep.

And so that He might strengthen your hearts and make your steps firm through it.

The rain fell on Quraysh like bucketfuls of water, in a deluge,

but on the Companions of the Messenger of God (PBUH), it was gentle rain, just enough to prepare and level the ground.

 

💫 Quraysh were gripped by great fear.

They set about keeping watch, afraid of a night attack.

Then the Messenger of God (PBUH) sent Ammar ibn Yasir and Abdullah ibn Masud, and said:

“Go among those people and bring me news of them.”

The two men then moved about among their army.

They saw no one except the fearful and the anxious.

Whenever a horse neighed, its rider would leap to its mouth.

Then they heard Munabbih ibn al-Hajjaj say:

“Fear [and hunger] have left us no place to sleep;

we must either die or make [the enemy] die.”

The Prophet (PBUH) said, “By God, they were well fed, but fear made them say this.”

God cast fear into their hearts, as He said:

“سَأُلْقِی فِی قُلُوبِ الَّذِینَ کَفَرُوا الرُّعْبَ” (Al-Anfal: 12)

— “Soon I shall cast fear into the hearts of the disbelievers.”

When morning came, the Messenger of God (PBUH) arranged his companions in battle formation.

His army had two horses: one belonging to Zubayr ibn al-‘Awwam and the other to Miqdad.

His army had seventy camels, which they rode in turn.

The Messenger of God (PBUH), Marthad ibn Abi Marthad al-Ghanawi, and Ali ibn Abi Talib (AS) took turns riding one camel,

which belonged to Marthad.

The Quraysh army had four hundred horses.

📌 Reflection:

🔹 1. The Muslims’ plea for help and the descent of the angels

The Prophet’s companions feared the Quraysh’s superior numbers and implored God for help.

God sent down a thousand angels to aid them—a glad tiding that brought reassurance to their hearts.

🔹 2. Light sleep and rain

Light sleep (nu‘as) was a gift from God, bringing the Muslims peace and security.

The rain both purified them and made the ground firm beneath their feet.

It poured down in torrents on the Quraysh, but fell gently and calmly on the Muslims.

🔹 3. The Quraysh’s fear

Afraid of a night attack, the Quraysh set about keeping watch.

Overcome by fear, Munabbih ibn al-Hajjaj said, “We must either die or kill.”

The Prophet (PBUH) said, “They were well fed, but fear had made them speak this way.”

🔹 4. The Muslim army’s formation

The Muslims had two horses and seventy camels.

The Prophet (PBUH), Marthad, and Ali (AS) took turns riding one camel.

The Quraysh had four hundred horses.

🔹 5. Lessons from this event

Trust in God when faced with an enemy’s superior numbers.

Divine aid comes through both natural means—sleep and rain—and the unseen, through the angels.

Fear is a weapon that God casts into the hearts of His enemies.

Despite their limited resources, the Prophet (PBUH) and his companions defeated the Quraysh.

💎 The central message of the account:

God answers the prayers of the oppressed and aids them with heavenly hosts.

Sleep and rain were two divine blessings that prepared the Muslims for battle.

The Quraysh’s fear was a sign of God’s support for the Muslims.

This event underscores trust in God, patience, and divine aid in the face of enemies.

This is the vast battlefield stretching toward the highest heaven!

❇️If you are in a cave and God is with you even in your sleep, then be with God!

💫🔆فَخَرَجَ مَلِكُ تِلْكَ الْمَدِينَةِ مَعَ أَصْحَابِهِ وَ الرَّجُلُ مَعَهُمْ- حَتَّى وَقَفُوا عَلَى بَابِ الْكَهْفِ- وَ أَقْبَلُوا يَتَطَلَّعُونَ فِيهِ فَقَالَ بَعْضُهُمْ: هَؤُلَاءِ ثَلَاثَةٌ وَ رَابِعُهُمْ كَلْبُهُمْ- وَ قَالَ بَعْضُهُمْ: خَمْسَةٌ وَ سَادِسُهُمْ كَلْبُهُمْ- وَ قَالَ بَعْضُهُمْ: هُمْ سَبْعَةٌ وَ ثَامِنُهُمْ كَلْبُهُمْ- وَ حَجَبَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِحِجَابٍ مِنَ الرُّعْبِ‏- فَلَمْ يَكُنْ أَحَدٌ يُقَدَّمُ بِالدُّخُولِ عَلَيْهِمْ غَيْرُ صَاحِبِهِمْ- فَإِنَّهُ لَمَّا دَخَلَ إِلَيْهِمْ وَجَدَهُمْ خَائِفِينَ- أَنْ يَكُونَ أَصْحَابُ دَقْيَانُوسَ شَعَرُوا بِهِمْ- فَأَخْبَرَهُمْ صَاحِبُهُمْ أَنَّهُمْ كَانُوا نَائِمِينَ هَذَا الزَّمَنَ الطَّوِيلَ- وَ أَنَّهُمْ آيَةٌ لِلنَّاسِ فَبَكَوْا- وَ سَأَلُوا اللَّهَ تَعَالَى أَنْ يُعِيدَهُمْ إِلَى مَضَاجِعِهِمْ نَائِمِينَ- كَمَا كَانُوا- ثُمَّ قَالَ الْمَلِكُ- يَنْبَغِي أَنْ نَبْنِيَ هَاهُنَا مَسْجِداً وَ نَزُورَهُ- فَإِنَّ هَؤُلَاءِ قَوْمٌ مُؤْمِنُونَ، فَلَهُمْ فِي كُلِّ سَنَةٍ نَقْلَتَانِ- يَنَامُونَ سِتَّةَ أَشْهُرٍ عَلَى جُنُوبِهِمُ الْيُمْنَى- وَ سِتَّةَ أَشْهُرٍ عَلَى جُنُوبِهِمُ الْيُسْرَى- وَ الْكَلْبُ مَعَهُمْ قَدْ بَسَطَ ذِرَاعَيْهِ بِفِنَاءِ الْكَهْفِ. [5]

💫 Then the king of that city, accompanied by his companions and the man [who was one of the Companions of the Cave], went out. They came to the cave’s entrance, stood there, and peered inside.

Some of them said, “They are three, and their fourth is their dog.”

Others said, “They are five, and their sixth is their dog.”

And others said, “They are seven, and their eighth is their dog.”

God, Mighty and Majestic, then veiled them with fear;

no one dared enter the cave to reach them, except the companion of that [same] man.

For when he entered, he found them afraid that the companions of Daqyanus might have discovered their whereabouts.

The man told them that they had been asleep all that time and that they were a sign for the people.

So they wept and prayed to God Most High to return them to their beds, lying as they had been.

Then the king said, “It is fitting that we build a mosque here and visit it, for these are a believing people.”

 

Thus, twice each year, they turn from one side to the other:

six months on their right side and six months on their left.

And the dog is with them, stretching out its forelegs across the entrance to the cave.

 

Illumination:

🔹 1. The People of the Cave and the King

The king of the city and his companions came to the cave entrance and looked inside.

Three opinions were reported about the number of the People of the Cave:

Three, with the dog as the fourth.

Five, with the dog as the sixth.

Seven, with the dog as the eighth.

In the Qur’an (al-Kahf: 22), these opinions are rejected as conjecture.

 

🔹 2. The Veil of Fear

God made fear prevail in the hearts of the people, so that no one dared to enter where they were.

This was a sign of God’s special protection of the People of the Cave.

 

🔹 3. The Companion of That Man Enters

Only the companion of that very man—the one who was among the People of the Cave—was able to enter where they were.

This shows the special bond he had with them.

 

🔹 4. The People of the Cave Speak

They feared that Daqyanus’s companions would discover them.

Their companion told them that they had been asleep for a long time and that they were a sign for the people.

So they wept and prayed to God to return them to sleep, so they would be safe from the people’s persecution.

 

🔹 5. The King’s Decision

The king said, “We will build a mosque here and visit it, for these are a believing people.”

This was an act of respect for the believers and a way to commemorate them.

 

🔹 6. The People of the Cave Turn Each Year

Twice each year, they turn from one side to the other: six months on their right, six months on their left.

Their dog, too, stretches out its forelegs across the entrance to the cave.

 

🔹 7. The Prophet (PBUH) Is Aided Through Fear

The Prophet (PBUH) said, “God aided me through fear [struck into the hearts of my enemies].”

This is divine aid through instilling terror in the hearts of one’s enemies.

The narrator says: I asked the Prophet (PBUH) to aid you—the Imam (AS)—in the same way, and God granted you the like of it.

 

💎 The Main Message of the Tradition:

God protects His chosen servants from the harm of their enemies behind a veil of fear.

The People of the Cave were a sign for the people, and their long sleep was a miracle from God.

The king built a mosque in their honor.

Divine aid sometimes comes through instilling fear in the hearts of one’s enemies.

This aid was granted both to the Prophet (PBUH) and to the Imam (AS).

 

 

❇️Entrust your affairs to God, and He will arrange them for your benefit

💫🔆 فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَصَرَنِي بِالرُّعْبِ‏ فَسَأَلْتُهُ أَنْ يَنْصُرَكَ بِمِثْلِهِ فَجَعَلَ لَكَ مِنْ ذَلِكَ مِثْلَ الَّذِي جَعَلَ لِي‏[6]

I heard the Messenger of God (PBUH) say, “God, Blessed and Exalted, aided me through fear [struck into the hearts of my enemies].”

Then I asked Him to aid you in the same way;

and God granted you the like of what He had granted me.”

 

❇️God will make you prevail over every power, at no cost!

💫🔆وَ رَأْسُهُمُ الْحَارِثُ بْنُ أَبِي ضِرَارٍ وَ قَدْ تَهَيَّئُوا لِلْمَسِيرِ إِلَى رَسُولِ اللَّهِ ص وَ هِيَ غَزْوَةُ الْمُرَيْسِيعِ وَ هُوَ مَاءٌ وَ كَانَتْ فِي شَعْبَانَ سَنَةَ خَمْسٍ وَ قِيلَ فِي شَعْبَانَ سَنَةَ سِتٍّ وَ اللَّهُ أَعْلَمُ.

قَالَتْ جُوَيْرِيَةُ بِنْتُ الْحَارِثِ زَوْجَةُ الرَّسُولِ ص أَتَانَا رَسُولُ اللَّهِ ص وَ نَحْنُ عَلَى الْمُرَيْسِيعِ فَأَسْمَعُ أَبِي وَ هُوَ يَقُولُ أَتَانَا مَا لَا قِبَلَ لَنَا بِهِ قَالَتْ وَ كُنْتُ أَرَى مِنَ النَّاسِ وَ الْخَيْلِ وَ السِّلَاحِ مَا لَا أَصِفُ مِنَ الْكَثْرَةِ فَلَمَّا أَنْ أَسْلَمْتُ وَ تَزَوَّجَنِي رَسُولُ اللَّهِ ص وَ رَجَعْنَا جَعَلْتُ أَنْظُرُ إِلَى الْمُسْلِمِينَ فَلَيْسُوا كَمَا كُنْتُ أَرَى فَعَرَفْتُ أَنَّهُ رُعْبٌ‏ مِنَ‏ اللَّهِ‏ عَزَّ وَ جَلَّ يُلْقِيهِ فِي قُلُوبِ الْمُشْرِكِينَ.

قَالَتْ وَ رَأَيْتُ قَبْلَ قُدُومِ النَّبِيِّ بِثَلَاثِ لَيَالٍ كَأَنَّ الْقَمَرَ يَسِيرُ مِنْ يَثْرِبَ حَتَّى وَقَعَ فِي حَجْرِي فَكَرِهْتُ أَنْ أُخْبِرَ بِهَا أَحَداً مِنَ النَّاسِ فَلَمَّا سُبِينَا رَجَوْتُ الرُّؤْيَا فَأَعْتَقَنِي رَسُولُ اللَّهِ ص وَ تَزَوَّجَنِي.

فَأَمَرَ رَسُولُ اللَّهِ ص أَصْحَابَهُ أَنْ يَحْمِلُوا عَلَيْهِمْ حَمْلَةَ رَجُلٍ وَاحِدٍ فَمَا أَفْلَتَ مِنْهُمْ إِنْسَانٌ قُتِلَ عَشَرَةٌ مِنْهُمْ وَ أُسِرَ سَائِرُهُمْ وَ كَانَ شِعَارُ الْمُسْلِمِينَ يَوْمَئِذٍ يَا مَنْصُورُ أَمِتْ وَ سَبَى رَسُولُ اللَّهِ ص الرِّجَالَ وَ النِّسَاءَ وَ الذَّرَارِيَّ وَ النَّعَمَ وَ الشِّيَاهَ فَلَمَّا بَلَغَ النَّاسَ أَنَّ رَسُولَ اللَّهِ تَزَوَّجَ جُوَيْرِيَةَ بِنْتَ الْحَارِثِ قَالُوا أَصْهَارُ رَسُولِ اللَّهِ فَأَرْسَلُوا مَا كَانَ فِي أَيْدِيهِمْ مِنْ بَنِي الْمُصْطَلِقِ- فَمَا أَعْلَمُ امْرَأَةً أَعْظَمَ بَرَكَةً عَلَى قَوْمِهَا مِنْهَا[7]

 

 

💫 Their leader was al-Harith ibn Abi Dirar. They had prepared to march against the Messenger of God (PBUH).

This was the expedition of al-Muraysiʿ—a watering place—which took place in Shaʿban of the fifth year (though it is also said, in Shaʿban of the sixth year). God knows best.

 

💫 Juwayriya, daughter of al-Harith and wife of the Messenger of God (PBUH), said:

“The Messenger of God (PBUH) came upon us while we were at al-Muraysiʿ. I heard my father say, ‘Something has come against us that we have no power to resist.’”

She said: “I saw such a multitude of people, horses, and weapons that it could not be described.

When I embraced Islam, the Messenger of God (PBUH) married me, and we returned, I looked at the Muslims and no longer saw them as I had before.

Then I understood that what I had witnessed—their numbers and might—was a fear of God, Mighty and Glorious, cast into the hearts of the polytheists.”

 

💫 She said: “Three nights before the Prophet (PBUH) came, I dreamed that the moon set out from Yathrib (Medina) and fell into my lap.

I did not wish to tell anyone about the dream.

When my people were taken captive, I began to hope that it might come true.

Then the Messenger of God (PBUH) freed me and married me.”

 

💫 The Messenger of God (PBUH) ordered his companions to attack them all at once.

None of them escaped: ten were killed, and the rest were taken captive.

The Muslims’ battle cry that day was: «یا مَنْصُورُ أَمِتْ» (O you who are granted victory, strike them down!).

 

The Messenger of God (PBUH) took the men, women, children, livestock, and sheep captive.

When the people heard that the Messenger of God (PBUH) had married Juwayriya, daughter of al-Harith, they said:

“These people are now related to the Messenger of God (PBUH) through marriage.”

So they freed the Banu al-Mustaliq captives in their possession without a fight.

“I know of no woman who brought greater blessing to her people than she did.”

 

Illumination:

🔹 1. The Expedition of al-Muraysiʿ (Banu al-Mustaliq)

This expedition took place in Shaʿban of the fifth or sixth year after the Hijra.

Al-Muraysiʿ was the name of a watering place in that region.

The Banu al-Mustaliq were a tribe of Khuzaʿa who were preparing to fight the Prophet (PBUH).

 

🔹 2. Juwayriya’s dream (SA)

Seeing the moon fall into her lap meant that she would marry the Prophet (PBUH).

She had this dream before being taken captive, and it foreshadowed her destiny.

 

🔹 3. The blessing of Juwayriya’s marriage (SA)

After the Prophet (PBUH) married Juwayriya, the Muslims freed the Banu al-Mustaliq captives.

The marriage led to the liberation of an entire tribe and brought great blessing to her people.

 

🔹 4. The polytheists’ fear

Juwayriya (SA) says that the Muslims’ vast numbers and weapons inspired fear because God had cast it into the hearts of the polytheists—not simply because of the Muslims’ material strength.

 

🔹 5. The Muslims’ battle cry

«یا مَنْصُورُ أَمِتْ»—meaning, “O you who are granted victory by God, strike down the enemy!”

This battle cry reflected the Muslims’ reliance on divine aid.

 

💎 The central message of the account:

Juwayriya’s dream (SA) foreshadowed her marriage to the Prophet (PBUH).

The Prophet’s (PBUH) marriage to Juwayriya (SA) led to the liberation of the Banu al-Mustaliq.

This marriage brought great blessing to Juwayriya’s (SA) people.

The polytheists’ fear came from divine aid, not from the size of the Muslim army.

This account emphasises Juwayriya’s (SA) exalted status and the blessing she brought through her very presence.

 

 

❇️Part Five: Diverse Ministries in Opposition to Satanic Ministries

❇️The Host of Human and Jinn Devils

Against Satan’s infantry and cavalry: Satan’s senior ministers, supreme commanders, and cultural wing.

Devise special strategies to counter Satan, Iblis, Murid, Khannas, Raha, Qafandar, and the rest!

 

❇️The Divine Ministry

In opposition to Satan’s ministry, let us establish a divine ministry: an organisation fully equipped for the present moment and firmly grounded.

Establish the Ministry of Intellect and its forces! Let every virtue have a grand minister and a supreme commander!

And establish the Ministry of the Spirit of Faith, equipped with celestial resources.

And the Ministry of the Two Weighty Things, familiar with and equipped to use their latest techniques, tactics, and strategies.

 

❇️The Ministers of Intellect

💫🔆 فَأَعْطَاهُ خَمْسَةً وَ سَبْعِينَ جُنْداً فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَ السَّبْعِينَ الْجُنْدَ  الْخَيْرُ وَ هُوَ وَزِيرُ الْعَقْلِ‏ وَ جَعَلَ ضِدَّهُ الشَّرَّ وَ هُوَ وَزِيرُ الْجَهْلِ وَ الْإِيمَانُ وَ ضِدَّهُ الْكُفْرَ- وَ التَّصْدِيقُ وَ ضِدَّهُ الْجُحُودَ وَ الرَّجَاءُ وَ ضِدَّهُ الْقُنُوطَ وَ الْعَدْلُ وَ ضِدَّهُ الْجَوْرَ وَ الرِّضَا وَ ضِدَّهُ السُّخْطَ وَ الشُّكْرُ وَ ضِدَّهُ الْكُفْرَانَ وَ الطَّمَعُ وَ ضِدَّهُ الْيَأْسَ وَ التَّوَكُّلُ وَ ضِدَّهُ الْحِرْصَ وَ الرَّأْفَةُ وَ ضِدَّهَا الْقَسْوَةَ وَ الرَّحْمَةُ وَ ضِدَّهَا الْغَضَبَ وَ الْعِلْمُ وَ ضِدَّهُ الْجَهْلَ وَ الْفَهْمُ وَ ضِدَّهُ الْحُمْقَ وَ الْعِفَّةُ  وَ ضِدَّهَا التَّهَتُّكَ وَ الزُّهْدُ وَ ضِدَّهُ الرَّغْبَةَ وَ الرِّفْقُ‏  وَ ضِدَّهُ الْخُرْقَ وَ الرَّهْبَةُ وَ ضِدَّهُ الْجُرْأَةَ وَ التَّوَاضُعُ وَ ضِدَّهُ الْكِبْرَ وَ التُّؤَدَةُ  وَ ضِدَّهَا التَّسَرُّعَ وَ الْحِلْمُ وَ ضِدَّهَا السَّفَهَ وَ الصَّمْتُ‏ وَ ضِدَّهُ الْهَذَرَ وَ الِاسْتِسْلَامُ وَ ضِدَّهُ الِاسْتِكْبَارَ وَ التَّسْلِيمُ وَ ضِدَّهُ الشَّكَّ وَ الصَّبْرُ وَ ضِدَّهُ الْجَزَعَ وَ الصَّفْحُ وَ ضِدَّهُ الِانْتِقَامَ وَ الْغِنَى وَ ضِدَّهُ الْفَقْرَ وَ التَّذَكُّرُ وَ ضِدَّهُ السَّهْوَ وَ الْحِفْظُ وَ ضِدَّهُ النِّسْيَانَ وَ التَّعَطُّفُ وَ ضِدَّهُ الْقَطِيعَةَ وَ الْقُنُوعُ وَ ضِدَّهُ الْحِرْصَ وَ الْمُؤَاسَاةُ وَ ضِدَّهَا الْمَنْعَ وَ الْمَوَدَّةُ وَ ضِدَّهَا الْعَدَاوَةَ وَ الْوَفَاءُ وَ ضِدَّهُ الْغَدْرَ وَ الطَّاعَةُ وَ ضِدَّهَا الْمَعْصِيَةَ وَ الْخُضُوعُ وَ ضِدَّهُ التَّطَاوُلَ‏  وَ السَّلَامَةُ وَ ضِدَّهَا الْبَلَاءَ وَ الْحُبُّ وَ ضِدَّهُ الْبُغْضَ وَ الصِّدْقُ وَ ضِدَّهُ الْكَذِبَ وَ الْحَقُّ وَ ضِدَّهُ الْبَاطِلَ وَ الْأَمَانَةُ وَ ضِدَّهَا الْخِيَانَةَ وَ الْإِخْلَاصُ وَ ضِدَّهُ الشَّوْبَ وَ الشَّهَامَةُ وَ ضِدَّهَا الْبَلَادَةَ وَ الْفَهْمُ‏  وَ ضِدَّهُ الْغَبَاوَةَ وَ الْمَعْرِفَةُ وَ ضِدَّهَا الْإِنْكَارَ وَ الْمُدَارَاةُ وَ ضِدَّهَا الْمُكَاشَفَةَ وَ سَلَامَةُ الْغَيْبِ وَ ضِدَّهَا الْمُمَاكَرَةَ وَ الْكِتْمَانُ وَ ضِدَّهُ الْإِفْشَاءَ وَ الصَّلَاةُ وَ ضِدَّهَا الْإِضَاعَةَ وَ الصَّوْمُ وَ ضِدَّهُ الْإِفْطَارَ وَ الْجِهَادُ وَ ضِدَّهُ النُّكُولَ وَ الْحَجُّ وَ ضِدَّهُ نَبْذَ الْمِيثَاقِ وَ صَوْنُ الْحَدِيثِ وَ ضِدَّهُ النَّمِيمَةَ وَ بِرُّ الْوَالِدَيْنِ وَ ضِدَّهُ الْعُقُوقَ وَ الْحَقِيقَةُ وَ ضِدَّهَا الرِّيَاءَ وَ الْمَعْرُوفُ وَ ضِدَّهُ الْمُنْكَرَ وَ السَّتْرُ وَ ضِدَّهُ التَّبَرُّجَ‏  وَ التَّقِيَّةُ وَ ضِدَّهَا الْإِذَاعَةَ وَ الْإِنْصَافُ وَ ضِدَّهُ الْحَمِيَّةَ وَ التَّهْيِئَةُ  وَ ضِدَّهَا الْبَغْيَ وَ النَّظَافَةُ وَ ضِدَّهَا الْقَذَرَ وَ الْحَيَاءُ  وَ ضِدَّهَا الْجَلَعَ وَ الْقَصْدُ وَ ضِدَّهُ الْعُدْوَانَ وَ الرَّاحَةُ وَ ضِدَّهَا التَّعَبَ وَ السُّهُولَةُ وَ ضِدَّهَا الصُّعُوبَةَ وَ الْبَرَكَةُ وَ ضِدَّهَا الْمَحْقَ‏  وَ الْعَافِيَةُ وَ ضِدَّهَا الْبَلَاءَ وَ الْقَوَامُ‏  وَ ضِدَّهُ الْمُكَاثَرَةَ وَ الْحِكْمَةُ وَ ضِدَّهَا الْهَوَاءَ وَ الْوَقَارُ وَ ضِدَّهُ الْخِفَّةَ وَ السَّعَادَةُ وَ ضِدَّهَا الشَّقَاوَةَ وَ التَّوْبَةُ وَ ضِدَّهَا الْإِصْرَارَ وَ الِاسْتِغْفَارُ وَ ضِدَّهُ الِاغْتِرَارَ وَ الْمُحَافَظَةُ وَ ضِدَّهَا التَّهَاوُنَ وَ الدُّعَاءُ وَ ضِدَّهُ الِاسْتِنْكَافَ وَ النَّشَاطُ وَ ضِدَّهُ الْكَسَلَ وَ الْفَرَحُ وَ ضِدَّهُ الْحَزَنَ وَ الْأُلْفَةُ وَ ضِدَّهَا الْفُرْقَةَ وَ السَّخَاءُ وَ ضِدَّهُ الْبُخْلَ فَلَا تَجْتَمِعُ هَذِهِ الْخِصَالُ كُلُّهَا مِنْ أَجْنَادِ الْعَقْلِ إِلَّا فِي نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ قَدِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ أَمَّا سَائِرُ ذَلِكَ مِنْ مَوَالِينَا فَإِنَّ أَحَدَهُمْ لَا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ حَتَّى يَسْتَكْمِلَ وَ يَنْقَى مِنْ جُنُودِ الْجَهْلِ فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ وَ إِنَّمَا يُدْرَكُ ذَلِكَ بِمَعْرِفَةِ الْعَقْلِ وَ جُنُودِهِ وَ بِمُجَانَبَةِ الْجَهْلِ وَ جُنُودِهِ وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِطَاعَتِهِ وَ مَرْضَاتِهِ.[8]

 

 

❇️Table of the Soldiers of Intellect and Ignorance (with Persian translations)

No.	Soldier of Intellect	Soldier of Ignorance	No.	Soldier of Intellect	Soldier of Ignorance	No.	Soldier of Intellect	Soldier of Ignorance
1	Goodness (good)	Evil (bad)	2	Faith (faith)	Disbelief (disbelief)	3	Affirmation (affirmation)	Denial (denial)
4	Hope	Despair	5	Justice	Injustice	6	Contentment	Discontent
7	Gratitude	Ingratitude	8	Greed/hope	Despair	9	Trust in God	Avarice
10	Kindness	Hard-heartedness	11	Mercy	Anger	12	Knowledge	Ignorance
13	Understanding	Foolishness	14	Chastity	Shamelessness	15	Asceticism	Desire
16	Gentleness	Injudiciousness	17	Fear of God	Audacity	18	Humility	Arrogance
19	Deliberation	Haste	20	Forbearance	Foolishness	21	Silence	Idle talk
22	Submission	Defiance	23	Submission	Doubt	24	Patience	Impatience
25	Forgiveness	Revenge	26	Independence	Neediness	27	Remembrance	Forgetfulness
28	Retention	Forgetfulness	29	Kindness	Severing ties	30	Contentment	Avarice
31	Sympathy	Withholding	32	Affection	Enmity	33	Loyalty	Betrayal
34	Obedience	Disobedience	35	Humility	Arrogance	36	Well-being	Affliction
37	Love	Hatred	38	Truthfulness	Lying	39	Truth	Falsehood
40	Trustworthiness	Betrayal	41	Sincerity	Hypocrisy	42	Nobility	Stupidity
43	Understanding	Dullness	44	Recognition	Denial	45	Tact	Indiscretion
46	Safeguarding what is hidden (guarding against deceit)	Deceit (scheming)	47	Keeping things private (concealment)	Disclosure	48	Prayer	Neglecting it
49	Fasting	Breaking the fast	50	Jihad	Shirking	51	Pilgrimage	Breaking a covenant
52	Keeping confidences	Tale-bearing	53	Kindness to parents	Disobedience to parents	54	Truthfulness	Ostentation
55	Good deeds	Wrongdoing	56	Concealment	Self-display	57	Taqiyya	Publicizing
58	Fairness	Zealotry	59	Preparation	Transgression	60	Cleanliness	Filth
61	Modesty	Shamelessness	62	Moderation	Aggression	63	Ease	Weariness
64	Ease	Difficulty	65	Blessing	Destruction	66	Well-being	Affliction
67	Balance	Excessive accumulation	68	Wisdom	Caprice	69	Dignity	Frivolity
70	Happiness	Misery	71	Repentance	Persistence in sin	72	Seeking forgiveness	Delusion
73	Diligence	Negligence	74	Supplication	Pride	75	Enthusiasm	Laziness
76	Joy	Sorrow	77	Affection	Division	78	Generosity	Stinginess

 

 

❇️Equip yourself with your Lord

اللَّهُمَّ إِنَّكَ أَنْتَ عِصْمَتِي وَ نَاصِرِي وَ مُعِينِي اللَّهُمَّ بِكَ‏ أَصُولُ‏  وَ بِكَ أُقَاتِلُ.

اللَّهُمَّ لَكَ الْحَمْدُ وَ إِلَيْكَ الْمُشْتَكَى وَ أَنْتَ الْمُسْتَعَانُ

اللَّهُمَّ بِكَ‏ أَصُولُ‏ وَ بِكَ أَجُولُ وَ بِكَ أَدْرَأُ فِي نَحْرِهِ‏

اللَّهُمَّ بِكَ Asr [أُسَاوِرُ] وَ بِكَ أُحَاوِلُ وَ بِكَ أُجَاوِرُ وَ بِكَ‏ أَصُولُ‏ وَ بِكَ أَنْتَصِرُ وَ بِكَ أَمُوتُ وَ بِكَ أَحْيَا أَسْلَمْتُ نَفْسِي إِلَيْكَ وَ فَوَّضْتُ أَمْرِي إِلَيْكَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ اللَّهُمَّ إِنَّكَ خَلَقْتَنِي وَ رَزَقْتَنِي وَ سَتَرْتَنِي عَنِ الْعِبَادِ بِلُطْفِ‏  مَا خَوَّلْتَنِي وَ أَغْنَيْتَنِي إِذَا  هَوِيتُ رَدَدْتَنِي وَ إِذَا عَثَرْتُ قَوَّمْتَنِي وَ إِذَا مَرِضْتُ شَفَيْتَنِي وَ إِذَا دَعَوْتُ أَجَبْتَنِي يَا سَيِّدِي ارْضَ عَنِّي فَقَدْ أَرْضَيْتَنِي.

💫 “O God, truly, You are my refuge, my helper, and my supporter.

O God, I strike out with You, and I fight with You.

O Lord, praise belongs to You, and complaint is unto You, and You are the One whose help is sought.

O Lord, I take refuge in You, and I turn to You, and through You I strike at the breast of [the enemy].

O Lord, I advance through You, and I seek remedy through You, and I seek nearness through You, and I take refuge in You, and I seek victory through You, and through You I die and through You I live.

I have surrendered my soul to You and entrusted my affair to You; and there is no power and no strength except through God, the Exalted, the Great.»

 

«O Lord, You created me and provided for me, and by the grace of what You bestowed upon me, You concealed me from [the eyes of] Your servants and made me free of need.

When I fell into ruin (sin), You brought me back;

and when I slipped, You set me upright;

and when I fell ill, You healed me;

and when I called upon You, You answered me.

O my Master! Be pleased with me, for You have pleased me.»

 

Illumination:

1. Complete trust in God:

In this supplication, the servant consigns all his affairs (attack, defence, life and death) to God.

 

2. «بِكَ أَصُولُ وَ بِكَ أُقَاتِلُ»:

That is, he does not engage in war and defence by his own power, but by God’s help.

 

3. Complete submission before God:

«أَسْلَمْتُ نَفْسِي إِلَيْكَ وَ فَوَّضْتُ أَمْرِي إِلَيْكَ» – this indicates complete delegation and unquestioning submission before the divine will.

 

4. The servant’s gratitude for God’s blessings:

Creation, provision, covering, return from sin, steadfastness after slipping, healing in illness and the answering of prayer – all are divine blessings that the servant acknowledges.

 

5. «ارْضَ عَنِّي فَقَدْ أَرْضَيْتَنِي»:

The servant, acknowledging the divine pleasure, asks God to complete His good pleasure upon him.

 

💎 The central message of the supplication:

The servant knows everything to be from God and consigns everything to Him.

In war and peace, in life and death, he relies on God alone.

This supplication is the emblem of complete submission and true trust in God.

 

 

 

 

❇️ Part Six: Appendices

❇️ Some of the Ministers of Iblis

1. 1. Walhā or Walhān;

He is charged with purity, prayer and worship. He whispers to a person concerning purity and prayer and casts doubt, saying: this prayer is invalid; begin another prayer; your ablution was incomplete; renew it a second time. Sometimes, during prostration, he blows something into a person’s body, so that the person imagines his ablution has been broken and he is obliged to perform ablution twice.

 

2. 2. Hafāf;

His assignment is to harm a person in deserts and wildernesses and to throw him into delusion and imagination in order to frighten him, or to appear to a person in the form of various animals.

 

3. 3. Zalanbūr (Yārakatbūr);

He is the one appointed over the people of the marketplace. He adorns for them idle talk and lies, false oaths and the praising of merchandise. They too perform these acts in order to sell their goods.

 

4. 4. Thabr;

When a calamity befalls a person, he makes attractive to him the scratching of the face, striking oneself, and tearing the collar and the garment.

 

5. 5. Abyaḍ;

He whispers to the prophets – or he is charged with provoking a person to anger and making wrath appear justified to him, by means of which bloods are shed.

 

6. 6. A’war;

His task is to stir up desires in men and women and to set them in motion! And he drives a person to fornication.

A’war is the very Satan who whispered to Ṣayṣā the worshipper until he committed fornication with a girl and then killed her. (Its story will come.) One day A’war went to the Prophet Hūd, and that holy one struck a blow at his eye, and it became crooked.

 

7. 7. Dāsim;

He is always watchful over houses. When a person enters the house and does not greet and does not mention the name of God on his tongue, he enters the house with him and whispers so much that he creates evil and sedition and sets the members of the household at one another’s throats. If a person sits at the table for food and does not say “Bismillāh,” he eats with him. Whenever a person enters the house and does not greet and then feels unease, he should say: “Dāsim, Dāsim, a’ūdhu billāhi minhu.”

 

8. 8. Maṭrash or Mashūṭ and Sāwshūṭ;

His task is the spreading of false reports or the lies that he himself has fabricated, while they have no truth to them.

 

9. Qandhar;

He oversees the lives of individuals. Whoever keeps a ṭanbūr in his house for forty days, he removes jealousy from him, so that a person becomes indifferent toward his own honour and family.

 

10. 10. Dahār;

His assignment is to torment believers in sleep, so that a person sees terrifying dreams, or appears in sleep in the form of non-mahram women and whispers to a person until he has a wet dream.

 

11. 11. Aqbaḍ;

His function is to lay eggs. Every day he lays thirty eggs: ten in the east, ten in the west, and ten in the earth. From each egg a number of devils, demons, ghouls and jinn emerge, all of whom are enemies of humankind.

 

12. 12. Tamrīḥ

Imam al-Ṣādiq (peace be upon him) said: Iblīs has a helper in leading people astray named Tamrīḥ, who at the beginning of the night, between the west and the east, occupies people’s time with whispering.

 

13. 13. Qazaḥ

Ibn al-Kawāʾ asked the Commander of the Faithful (peace be upon him) about the rainbow. The Imam said: Do not say “qaws quzaḥ”! For Qazaḥ is the name of a devil; rather say “the bow of God” and “the bow of the All-Merciful.”

 

14. 14. Zawāl

The late Kulaynī narrates from ʿAṭiyya ibn al-Muʿazzam, who said: I was in the presence of Imam al-Ṣādiq (peace be upon him) and I mentioned men who have suffered from the illness of “ibna.” The Imam said: Zawāl, the son of Iblīs, takes part with them, and that is how they are afflicted with it.

 

15. 15. Lāqīs

She is one of the daughters of Satan, and her work is to incite women to tribadism. She is the patron of lesbianism among women; she taught tribadism to the women of the people of Lot. Yaʿqūb ibn Jaʿfar says: A man asked Imam al-Ṣādiq (peace be upon him) about a woman playing with another woman. The Imam, who had been reclining, sat up and said: The woman beneath and the woman above are both accursed. Then he said: May God kill Lāqīs, the daughter of Iblīs—what a vile act she brought to women! The man said: Is this practice of the people of Iraq? The Imam said: By God, this act existed at the time of the Messenger of God (may God bless him and his family) before it existed in Iraq.

 

16. 16. Mutakawwin

He changes his form and makes himself appear great or small, deceiving people, and by this means drives them to sin.

 

17. 17. Madhhab

He assumes various forms—except the form of a prophet or his legatee. He leads people astray by whatever means he can.

 

18. 18. Khanzab

He comes between a person and his prayer—that is, he takes away the heart’s attentiveness from him. It is reported that ʿUthmān ibn Abī al-ʿĀṣ ibn Bishr said to the Messenger of God (may God bless him and his family): Satan comes between me and my prayer and my recitation—that is, he takes away my presence of heart. The Prophet replied: His name is the devil Khanzab. So whenever you fear him, seek refuge in God.

 

19. 19. Maqlāṣ

He is in charge of gambling. Gamblers all act under his command. Through gambling, winning and losing, he creates discord and enmity among them.

 

20. 20. Ṭarṭaba

She is one of the daughters of that accursed one. Her work is to incite women to fornication, and she also instils lesbianism in them.

 

 

 

❇️Every human being has a satanic adversary

💫🔆… From the foregoing it becomes clear that Iblīs issues orders as a destructive commander playing the role of commander, and his children strive to carry out his orders, dragging human societies into misery through their efforts and various transformations.

And it is narrated that God Most High said to Iblīs: I will not give Adam a child without bringing forth for you its like; and every human being has a satanic twin. They said: The devils have males and females, and they reproduce, and God Most High created for Iblīs himself a male member on his right thigh and a female organ on his left, and with this he copulates and lays ten eggs every day.

Mujāhid said: Among the children of Iblīs is Lāqīs; and Walhān, who is appointed over purity and prayer; and Ahfāf, who is in the deserts; and Murra, who has his kunya; Zalanbūr, who is appointed over the markets and makes vain talk, false oaths and praise of goods appear attractive; and Bathr, who is appointed over calamity and incites to scratching the face, slapping the cheeks and tearing the collar; Abyaḍ, who whispers to the prophets; Aʿwar, who is appointed over fornication and blows into the male organ of a man and the buttocks of a woman.

Dāsim: when a man enters his house without greeting and without mentioning the name of God, he enters with him and stirs up strife between him and his family; and if he eats without saying “In the name of God,” he is his table-companion. And when a man enters his house and does not greet and does not mention God’s name and then sees something bad, he should say:

“Dāsim, Dāsim, I seek refuge in God from him.” Maṭrash is appointed over spreading false and baseless reports among people. And Aqbaḍ (or Aqnaṣ)—whose mother is Ṭarṭaba; al-Naqqāsh said: rather she is their wet nurse. And they said: he laid thirty eggs—ten in the east, ten in the west, ten in the middle of the earth—and from each egg a kind of devil emerged, such as ʿifrīt, ghoul, qaṭāriba, jānn, and various other names, and all are enemies of humankind, of whom God said: “Will you then take him and his offspring as friends while they are your enemies?” (18:51)—except the believers among them. And the kunya of Iblīs is Abū Murra.[9]

 

❇️The special agent for prayer

💫🔆قُلْتُ يَا رَسُولَ اللَّهِ إِنَّ الشَّيْطَانَ قَدْ حَالَ بَيْنَ صَلَاتِي وَ قِرَاءَتِي قَالَ ذَاكَ الشَّيْطَانُ يُقَالُ لَهُ خَنْزَبٌ‏ فَإِذَا خَشِيتَ فَتَعَوَّذْ بِاللَّهِ مِنْهُ وَ اتْفُلْ عَنْ يَسَارِكَ ثَلَاثاً قَالَ فَفَعَلْتُ فَأَذْهَبَ اللَّهُ عَنِّي‏[10]

💫 I said: “O Messenger of God! Satan has come between me and my prayer and recitation.”

He replied:

“That is a Satan called ‘Khinzab.’

Whenever you fear him, seek refuge in God from him and blow lightly three times to your left.”

The narrator says: I did so, and God removed that [whispering] from me.

 

Illumination:

1. Distraction during prayer:

The narrator complains of distraction and Satanic whisperings during prayer and recitation.

This is a common difficulty for those who pray.

 

2. The name of the whispering Satan:

The Prophet (PBUH) identifies this Satan as “Khinzab.”

“Khinzab” refers to the Satan who whispers and disrupts prayer.

 

3. How to dispel the whisperings:

Seek refuge in God from the evil of that Satan.

Blow lightly three times to the left, as a sign of driving Satan away.

 

4. The outcome:

The narrator says: “I did so, and God removed the whisperings from me.”

 

💎 The central message of the narration:

Satanic whisperings during prayer are a natural occurrence.

The way to counter them is to seek refuge in God and follow the Prophet’s (PBUH) instruction.

The Prophet (PBUH) taught us a practical way to drive Satan away.

This narration underscores the need to remain fully attentive in prayer and seek refuge in God from Satanic whisperings.

 

 

❇️Be Mindful of Your Assumptions

💫🔆عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَخْبِرْنِي عَنْ حَمْزَةَ  أَ يَزْعُمُ أَنَّ أَبِي آتِيهِ قُلْتُ نَعَمْ قَالَ كَذَبَ وَ اللَّهِ مَا يَأْتِيهِ إِلَّا الْمُتَكَوِّنُ‏ إِنَّ إِبْلِيسَ سَلَّطَ شَيْطَاناً يُقَالُ لَهُ الْمُتَكَوِّنُ‏ يَأْتِي النَّاسَ فِي أَيِّ صُورَةٍ شَاءَ إِنْ شَاءَ فِي صُورَةٍ كَبِيرَةٍ وَ إِنْ شَاءَ فِي صُورَةٍ صَغِيرَةٍ وَ لَا وَ اللَّهِ مَا يَسْتَطِيعُ أَنْ يَجِي‏ءَ فِي صُورَةِ أَبِي (AS)[11]

💫 It is narrated from Zurara, who said: Imam al-Sadiq (AS) said:

“Tell me about Hamza. Does he believe that my father, Imam al-Baqir (AS), comes to him?”

I said: “Yes.”

He replied:

“By God, he is lying! None but ‘Mutakawwin’ comes to him.

Indeed, Iblis has set a Satan called ‘Mutakawwin’ over people, who comes to them in whatever form he chooses:

If he wishes, in a large form; and if he wishes, in a small one.

By God, he can never appear in the form of my father, Imam al-Baqir (AS).”

 

Illumination:

1. Hamza’s claim and the Imam’s (AS) rejection of it:

Hamza believed that Imam al-Baqir (AS) came to him—a false claim.

Imam al-Sadiq (AS) emphatically denied it.

 

2. “Mutakawwin”—a deceptive Satan:

Iblis has a Satan called “Mutakawwin” who appears in any form he chooses, large or small.

This Satan impersonates the Imams (AS) and deceives people.

 

3. Satan’s inability to appear in the form of Imam al-Baqir (AS):

The Imam (AS) stresses that Satan can never take the form of Imam al-Baqir (AS).

 

This demonstrates the Imams’ (AS) sinlessness and exalted station: even Satan cannot imitate them.

 

4. A warning to false claimants:

Those who claim that the Imams (AS) come to visit them have, in reality, been deceived by Satan.

This narration warns us to distinguish truth from falsehood and avoid false claims.

 

💎 The central message of the narration:

Satan, under the name “Mutakawwin,” appears in any form to deceive people.

He can never take the form of the Imams (AS).

Without conclusive proof, claims of seeing the Imams (AS) while awake are false.

This narration underscores the need for insight and discernment between truth and falsehood.

The Imams (AS) hold a divinely ordained station that Satan can never attain.

 

 

💫 Imam al-Sadiq (AS) said:

“When you put on your coat of mail, say:

‘O You who made iron pliable for David,

and made it a fortress and stronghold,

shelter us in Your impregnable fortress and Your strong, impenetrable armor,

and remove fear from our hearts,

and bring our minds and forbearance together and make them steadfast;

for there is no helper for one whom You abase,

and none can hold back what You do not hold back.’”

 

Illumination:

1. “یَا مُلَیِّنَ الْحَدِیدِ لِدَاوُدَ”—

This alludes to God’s miracle of making iron pliable for the Prophet David (AS): God softened iron in his hands so that he could make armor.

This is an appeal to God’s creative power.

 

2. “اجْعَلْنَا فِی حِصْنِکَ الْحَصِینِ”—

The servant asks God to protect him in His refuge, just as armor shields the body from harm.

 

3. «وَ أَخْرِجِ الرُّعْبَ عَنْ قُلُوبِنَا» —

Fear is an obstacle to courage and action.

The servant asks God to remove fear from his heart, so that he may stand courageously before the enemy.

 

4. «وَ اجْمَعْ أَحْلَامَنَا» —

«احلام» is the plural of «حلم», meaning reason and forbearance.

The servant asks God to gather and strengthen his reason and forbearance, so that in times of hardship he may show sound judgment and patience.

 

5. «فَلَا نَاصِرَ لِمَنْ خَذَلْتَهُ» —

If God humiliates someone, there is no helper for that person.

 

6. «وَ لَا مَانِعَ لِمَا لَمْ تَمْنَعْهُ أَنْتَ» —

If God does not withhold something, no one can withhold it.

 

💎 The central message of the supplication:

Armor is a symbol of outward protection, but true protection comes from God alone.

By appealing to divine power, the servant asks God to keep him in His care and remove fear from his heart.

This supplication emphasizes practical monotheism, trust in God, and seeking His aid.

When putting on armor, it reminds us that real protection lies in God’s hands alone.

 

 

Final summary

Part One: Summary of the answers to the questions

A) Religious and ethical guidelines for exposing wrongdoing

Key points:

1. Exposing the faults of an enemy of God is not backbiting. Backbiting does not apply in the case of an enemy of God. Likewise, investigating an enemy of God is not merely permissible; it is pleasing to the Almighty Lord.

2. An enemy of God has no sanctity to violate. Nevertheless, the code of chivalry must be observed, and matters must not be taken to excess.

3. Retaliation through equivocation: When an enemy of God uses slander against the opposing side, one may respond in kind through equivocation.

4. Within the bounds of religious considerations, believers have the right to take revenge on an enemy of God. Yet after overcoming the enemy, one may choose a merciful approach in light of a greater good.

5. Criteria for identifying an enemy of God: After the Proof of God, may God hasten his return, this means anyone who holds fast firmly to the Two Weighty Things and is more familiar with their teachings and commandments.

6. Exposing personal and private faults: In addition to matters of public concern, this may also encompass personal and private matters. In certain circumstances, necessity makes it obligatory to expose even their personal and private affairs.

7. The public interest in disclosure: The public interest served by disclosure must clearly outweigh any harm. Enemies of God, too, differ in degree, and our response must be proportionate.

8. Verse 12 of al-Hujurat: The prohibition on spying and backbiting in verse 12 of al-Hujurat concerns relations among believers, not enemies of God.

9. The standard of evidence: Conviction of the heart and sufficient evidence. The one whose spirit is more deeply acquainted with, and closer to, the living essence of the teachings of the Quran and the Prophet’s Household.

10. Opportunity to respond: A belligerent enemy of God should not be given an opportunity to respond. However, taking into account the degree, gravity and sensitivity of the matter, and considering its consequences, one may adopt an approach suited to each case.

11. Necessity and the public interest: There is no doubt that foresight and necessity have a particular importance.

12. The limits of disclosure: It should continue until the enemy’s fire of discord has been put out and there is no possibility for it to grow or emerge.

13. Ensuring that disclosure does not cause harm: This requires comprehensive management. Public education and the cultivation of an enlightened society are the foundation of a pure and advanced community.

14. Less harmful methods: «وَ آخِرُ الدَّوَاءِ الْكَي»—without doubt, a forceful response is a last resort.

15. The responsibility of the person exposing wrongdoing: If, after rigorous scholarly and practical effort, the contrary is proven, that person bears no responsibility—like a judge who, despite intense scholarly diligence, reaches an erroneous conclusion.

16. The enemy’s reputation and privacy: It should be remembered that the other party is an enemy of God. Even so, the code of chivalry must be observed.

17. Reconciliation with the Supplication for Noble Moral Traits: Our conduct toward grievances and hostilities among believers must be different. The traits of an enemy of God should be assessed in light of Supplication 27, not Supplication 20.

18. A more precise formulation: The faults of an enemy of God are exposed so that the enemy cannot market those faults to believers as though they were virtues.

 

B) Summary of the answers to the questions about «Satan’s touch»

Key points:

1. The meaning of «مأبون» and «فاجره»: As the end of the hadith says, «وَ اللَّهُ بَعْدَ ذَلِكَ يَمْحُو ما يَشاءُ وَ يُثْبِتُ», the effect is potential, but its actualization is conditional. A person’s conduct therefore affects their destiny.

2. The scope of the narration: It may be taken to include anyone who is not a Shi‘i, though certainly to differing degrees. The farther one is from the path of the Two Weighty Things, the more intense Satan’s touch.

3. Reconciling this with the verses: All are accountable for their own deeds, both their deeds on the “Day of Alast” and their deeds in the “life of this world.”

4. Attributing «فجور» to a newborn: Every newborn carries their own past and history, from the realm of particles (the “Day of Alast”) up to the beginning of their creation. Yet these circumstances are not fixed; they can be erased.

5. Examining the chain of transmission and meaning: Verse 64 of al-Isra reveals further secrets. Purity of birth is granted only to those who truly hold fast to the Quran and the Prophet’s Household.

6. Judging followers of other religions: A person’s essence may be considered as an individual substance, and the outcome of their life in this world as the basis for judgment—not their geographical or ethnic background, nor their parents.

 

Part Two: Summary of the discussion on “inner struggle”

A) Struggle within the self

One can prevail over an adversary inwardly before defeating them outwardly.

Waging war against the enemies of God has far-reaching inner dimensions.

For every virtuous quality, we can establish an inner stronghold. Each stronghold is a mighty source of strength.

First and foremost, we must attack God’s enemy from within.

Once you have conquered their hearts, conquering their land will be easy.

 

ب) The Supreme Stronghold of the Struggle

Make the field of battle so vast that you are beyond reach: the enemy cannot get to you or predict your moves.

Draw the battlefield up to the highest realm, where the enemies of God can never reach.

The most strategically important centre for battling God’s enemy lies in the heights of the highest realm.

To reach that exalted horizon, one must have a heart that is pure and cleansed, and perform righteous deeds.

 

ج) Sometimes the Soldiers Stand in the Commander’s Way

If the prophets had stood alone on the battlefield—and if there had been no divine test or establishment of proof—they would have been victorious in every battle.

Collective struggle against God’s enemy is like congregational prayer: everyone must be present in heart and pure in intention for the best result to be achieved.

 

Part Three: A Summary of Inner Weapons

الف) Divine Awe

Fear none but God, so that divine awe may take hold of the hearts of God’s enemies.

Imam al-Kazim, peace be upon him: «مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ» — Whoever is mindful of God will be feared by people; whoever obeys God will be obeyed by all things.

Godwariness is not only a means of salvation in the hereafter; it also brings honour and awe in this world.

Obedience to God is the key to command over all things and influence throughout the world.

 

ب) Instilling Fear in the Enemy’s Heart

Fear none but God, and empty your hearts of every kind of fear! Then cast that same fear into the enemy’s heart!

Imam al-Sadiq, peace be upon him: «وَ أَخْرِجِ الرُّعْبَ عَنْ قُلُوبِنَا» — Remove fear from our hearts.

«فَلَا نَاصِرَ لِمَنْ خَذَلْتَهُ وَ لَا مَانِعَ لِمَا لَمْ تَمْنَعْهُ أَنْتَ» — There is no helper for one whom You abase, and none can hold back what You allow to come to pass.

 

ج) Be with God; God Is the One Who Inspires Fear

«سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ» (آل‌عمران: ۱۵۱) — We shall soon cast fear into the hearts of the unbelievers.

A believer should inspire divine awe in the hearts of God’s enemies!

God’s enemies should have no spiritual sense of security! And when they wage war, they should have no physical security either!

«وَ امْلَأْ أَفْئِدَتَهُمُ الرُّعْب» — O God, fill their hearts with fear!

 

د) Entrust the Conduct of War to Your Lord

The Prophet’s companions, peace and blessings be upon him and his family, were frightened by the great numbers of Quraysh and cried out for help. God sent a thousand angels.

Light sleep and rain were two divine blessings that prepared the Muslims for battle.

The fear felt by Quraysh was a sign of God’s support for the Muslims.

This is what it means to extend the battlefield into the highest realm!

 

ه) Even in a Cave, Even Asleep, God Is with You

God protected the Companions of the Cave from harm at the hands of their enemies by placing fear around them as a veil.

No one dared enter where they were.

Divine aid sometimes comes through casting fear into the hearts of one’s enemies.

 

و) Make Your Plans with God, and He Will Plan for Your Good

The Prophet, peace and blessings be upon him and his family: «إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَصَرَنِي بِالرُّعْبِ» — God aided me by casting fear [into the hearts of my enemies].

This aid was granted both to the Prophet, peace and blessings be upon him and his family, and to the Imam, peace be upon him.

 

ز) God Can Make You Prevail over Any Force, at No Cost

Juwayriya, peace be upon her: The enemy’s vast army and weaponry were a fear that God had cast into the hearts of the polytheists, not simply a sign of the Muslims’ material strength.

The Muslims’ battle cry: «یا مَنْصُورُ أَمِتْ» — O you who are aided, destroy!

The Prophet’s marriage to Juwayriya, peace be upon her, led to the liberation of the Banu al-Mustaliq tribe.

 

Part Four: A Summary of the Ministries

الف) The Hierarchy of Human and Jinn Devils

In response to the devil’s foot soldiers and cavalry, its senior ministers, top commanders and cultural arm— Iblis, Murid, Khannas, Raha, Qafandar and others—

devise specific countermeasures.

 

ب) The Divine Ministry

In opposition to the devil’s ministry, let us establish a divine ministry: an organisation that is fully equipped and firmly established.

Establish the Ministry of Intellect and its forces! Each noble virtue should have a chief minister, a senior commander!

The Ministry of the Spirit of Faith, equipped with celestial resources.

The Ministry of the Two Weighty Things, familiar with and equipped to use their latest techniques, tactics and strategies.

 

ج) The Ministers of Intellect

God gave the intellect seventy-five forces.

Each force of the intellect is a minister, and its opposite is a force of ignorance. …

 

د) Equip Yourself with Your Lord

 

Part Five: A Summary of the Appendices

الف) Some of Iblis’s Ministers

۱. Walhā or Walhān: Charged with ritual purification, prayer and worship. He whispers doubts to people about their purification and prayer.

۲. Haffāf: Assigned to deserts and open country. He harasses and frightens people.

۳. Zalanbur (Yarkatur): The patron of market traders. He makes idle talk and lies, false oaths and praise of merchandise seem appealing to them.

4. Thabr: At times of calamity, he makes it seem acceptable to scratch one’s face, slap oneself, and tear one’s collar and clothes.

5. Abyad: He tempts the prophets. He is charged with provoking anger in people.

6. A‘war: He stirs up desire in men and women and drives people to commit adultery.

7. Dasim: He watches over homes. When someone enters a house without offering greetings of peace or invoking God’s name, he enters with them and sows discord.

8. Mutarrish (Mashut and Sawshut): He spreads false reports.

9. Qandhar: He watches over people’s lives. Whoever keeps a tanbur in their home for forty days will lose their sense of protective jealousy.

10. Dahhar: He torments believers in their sleep and gives them terrifying dreams.

11. Aqbad: He lays eggs—thirty a day. From each egg, a number of devils emerge.

12. Tamrih: He helps Iblis lead people astray. At the beginning of the night, between sunset and nightfall, he fills people’s time with temptations.

13. Qazah: A name for Satan. Do not say “rainbow”; say “the bow of God” or “the bow of the All-Merciful.”

14. Zawal: A son of Iblis. He consorts with men who suffer from the condition known as “abna.”

15. Laqis: A daughter of Satan. She incites women to engage in sexual acts with one another.

16. Mutakawwin: He changes his shape, appearing large or small, and deceives people.

17. Madhhab: He assumes various forms, but never the form of a prophet or that prophet’s successor.

18. Khanzab: He comes between the worshipper and their prayer, diverting the heart’s attention.

19. Miqlas: He is in charge of gambling. Gamblers all act at his command.

20. Tartabah: A daughter of Iblis. She incites women to adultery and sexual relations with one another.

 

B) Every Person Has a Satanic Adversary

Iblis gives orders like a destructive commander, and his offspring strive to carry them out.

Every human being has a satanic companion.

Devils are male and female, and they reproduce.

Among the offspring of Iblis are Laqis, Walhan, Haffaf, Murrah, Zalنبur, Thabr, Abyad, A‘war, Dasim, Mutarrish, Aqbad, and others.

Iblis’s kunya is Abu Murrah.

 

C) A Special Agent Against Prayer

The Prophet, peace be upon him and his family, said: “It is a devil called Khanzab. …

 

D) Be Wary of What You Believe

Imam al-Sadiq, peace be upon him, said: “By God, he has lied! None but ‘Mutakawwin’ could have come to him. Iblis has indeed given authority to a devil called ‘Mutakawwin,’ who goes to people in whatever form he wishes. By God, he can never appear in the form of my father, Imam al-Baqir.”

This narration warns us to distinguish truth from falsehood and to beware of false claims.

 

Section Six: Final Summary

A) From Passivity to Action

A believer should not merely seek refuge in God from Satan’s evil, but should actively confront him through “proactive strategy”—including self-reform, keeping the enemy occupied, exposing him, and weakening him militarily and psychologically.

 

B) Knowing the Enemy in Depth

Satan penetrates not only thought, but also the bloodstream, the chest, wealth, and offspring. External enemies, too—namely, oppressors—bear these same traits.

 

C) The Supreme Weapon Is Divine Unity and Supplication

All strategic methods, including the supplications of Imam Zayn al-Abidin, are means of activating the weapon of “divine unity.” Those devoted to divine unity become invincible through seeking refuge in God, remembrance, appealing to God, and taking shelter in the “fortress of protective invocations.”

 

D) The Greater Jihad Is the Foundation of the Lesser Jihad

The greatest strategy against the enemy is “self-reform.” A purified soul is “a paradise for the spirit and a hell for devils.” Without such reform, every external strategy remains incomplete.

 

E) A Vision of Spiritual Exaltation

The ultimate aim is not simply to destroy the enemy, but to turn threats into opportunities for growth—transforming temptation into remembrance and reflection—and to attain a station where even one’s enemy is safe from one’s injustice, and one’s friend has no hope of tempting one into indulgence.

 

F) Inner Struggle Is the Key to Victory

One can overcome an adversary only by first defeating the enemy inwardly, before doing so outwardly.

Carry the battlefield into the highest realm of the unseen, where the hands of God’s enemies can never reach.

The most strategic ground from which to fight God’s enemy is the heights of the highest realm of the unseen.

To reach that exalted horizon, one must have a pure, purified heart and righteous deeds.

 

G) A Divine Ministry Against Satan’s Ministry

Let us establish a divine ministry to stand against Satan’s ministry:

the ministry of the intellect and its forces, the ministry of the spirit of faith, the ministry of the two weighty trusts.

Every virtue has a chief minister, a supreme commander!

Equip yourself with your Lord: “اللَّهُمَّ بِكَ أَصُولُ وَ بِكَ أُقَاتِلُ”

 

H) Final Word

“اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك”

Peace be upon those who follow the guidance.

Al-Saffat: 180 سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ

Al-Saffat: 181 وَ سَلامٌ عَلَى الْمُرْسَلينَ

Al-Saffat: 182 وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمينَ

 

 

🌼Ali Sa‘i (Abdullah Meshkat) 110.141(903)🌼

 

[1]Al-Kafi (Islamic Edition), vol. 1, p. 138 — Kulayni, Muhammad ibn Ya’qub ibn Ishaq, Dar al-Kutub al-Islamiyya, Tehran, 4th edition, 1407 AH.

[2] Al-Usul al-Sittah ‘Ashar (Dar al-Hadith Edition), p. 123 — a group of scholars, Dar al-Hadith Cultural Foundation, Iran, Qom, 1st edition, 1423 AH / 1381 SH.

[3] Al-Sahifa al-Sajjadiyya, p. 128 — Ali ibn al-Husayn, peace be upon him, the Fourth Imam, Daftar-i Nashr-i al-Hadi, Qom, 1st edition, 1376 SH.

[4] Tafsir al-Qummi, vol. 1, p. 261 — Qummi, Ali ibn Ibrahim, Dar al-Kitab, Qom, 3rd edition, 1404 AH.

[5] Tafsir al-Qummi, vol. 2, p. 33 — Qummi, Ali ibn Ibrahim, Dar al-Kitab, Qom, 3rd edition, 1404 AH.

[6] Al-Khisal, vol. 2, p. 576 — Ibn Babawayh, Muhammad ibn Ali, Jami’a Mudarrisin, Qom, 1st edition, 1362 SH.

[7] I’lam al-Wara bi-A’lam al-Huda (Old Edition), text, p. 94 — Tabarsi, Fadl ibn Hasan, Islamiyya, Tehran, 3rd edition, 1390 AH.

 

[8] Al-Kafi (Islamic Edition), vol. 1, p. 21 — Kulayni, Dar al-Kutub al-Islamiyya, Tehran, 4th edition, 1407 AH.

[9] Asman wa Jahan (Translation of the Book al-Sama’ wa al-‘Alam, Bihar al-Anwar, vol. 54), vol. 7, p. 243 — Majlisi, Muhammad Baqir ibn Muhammad Taqi; Kamra’i, Muhammad Baqir, Islamiyya, Tehran, 1st edition, 1351 SH.

[10] I’lam al-Wara bi-A’lam al-Huda (Old Edition), text, p. 125 — Tabarsi, Fadl ibn Hasan, Islamiyya, Tehran, 3rd edition, 1390 AH.

[11] Bihar al-Anwar (Beirut Edition), vol. 25, p. 281 — Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya’ al-Turath al-Arabi, Beirut, 2nd edition, 1403 AH.