Ahl al-Bayt and Islamic History
Imam Reza: Wings of Eternity
1405/05/22
114
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🌻🔆🔆🌻
🌼🔆🌼A Strategy for the Complaint🌼🔆🌼
“Awakening the Fitrah,” “Concealing Things from God,” “The Secret of Whispered Prayer,” “تَدْبِيراً عَلَى عَدُوِّك,” “Continuing Supplication 20, Passage 13,” and … Summary with Supplement
📅 Date: 1405/05/15 – 20 Safar 1448
✨ Session: Meshkat-e Noor
🎤 Speaker: Master Ali Saei
🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹
🔅🌹 “Awakening the Fitrah” “Concealing Things from God” “The Secret of Whispered Prayer” “تَدْبِيراً عَلَى عَدُوِّك” “Continuing Supplication 20, Passage 13” and … Summary with Supplement 1405.05.15 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 💫🌙 🤲
🌹
✅Continuing “تَدْبِيراً عَلَى عَدُوِّك”
A Strategy for the Complaint
💫🔆 يَا مَنْ لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ 🔆💫
🌸 وَ يَا مَنْ لَا يَحْتَاجُ فِي قَصَصِهِمْ إِلَى شَهَادَاتِ الشَّاهِدِينَ 🌸
☀️ وَ يَا مَنْ قَرُبَتْ نُصْرَتُهُ مِنَ الْمَظْلُومِينَ ☀️
O You from whom the reports of the oppressed are never hidden,
O You who need no witnesses to recount their story,
O You whose help is near to the oppressed.
❇️A strategy shines when carried out in God’s name and with His permission
Any strategy against God’s enemy must be undertaken in God’s name and with His permission. Without God’s name or divine permission, it will come to nothing!
Divine permission is sealed in the heart through the sweetness of remembering Him!
💫🔆 أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ» فِيهِ فَهُوَ أَبْتَرُ. …
ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ.
فَكُلُّ أَمْرٍ يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ.[1]
🔆The Messenger of God (PBUH) related to me from God, the Almighty and Glorious, who said: “Every matter مهمّی که «بِسْمِ اللَّهِ” that is not begun with it is fruitless and devoid of blessing.”
… He said: “When a servant wishes to recite something or do something, and says, ‘بِسْمِ اللَّهِ’—that is, ‘In this name, I undertake this deed’—
then every deed he undertakes, if he begins it with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’, will be blessed for him.”
❇️Know your enemy
Knowing the enemy establishes the enemy’s guilt!
Without knowledge, no plan can bear fruit. Knowledge is the spirit of sound planning: a grievance is drawn up on the basis of knowledge, and knowledge exposes the enemy’s wrongdoing. It also takes our enmity beyond the personal, giving it a corrective, reformative, therapeutic and public-benefit dimension—and making it purely for God’s sake!
✅Drawing up a grievance
Prepare a letter of complaint and present it before the Lord, the Knower of the unseen and the seen—even though He is All-Knowing and All-Seeing, the Trustee and the Judge!
Do not forget any detail of your complaint, great or small!
Repent before presenting your complaint!
❇️ A letter of complaint is an offering of knowledge and a letter of servitude
Drawing up a grievance clarifies your aim while deepening your attention to the One you worship. It also increases your knowledge, for it strengthens this conviction: «لا حول و لا قوة الا بالله العلی العظیم»
❇️Drawing up a letter of complaint to Allah
He is All-Aware; nothing is hidden from Him!
If you know that He sees, hears and knows, why are you not ashamed?
Why, then, take your complaint to someone else? Why imagine that others see more clearly? Above all, you must first bring your complaint before Him. Then, if your heart is given leave, you may turn to the means He has provided. The One who brings things about must always come first! The means must not become a cause of heedlessness; they should instead awaken you!
❇️Strengthening certainty through God’s verses
Our first attention, return and remembrance should be directed to the Majestic Essence. Let us strengthen this guiding principle within ourselves by reciting God’s verses!
God’s verses open the way to our innate nature. In truth, the Qur’an interprets that nature; it is the written Book of our innate nature.
❇️The secret of hearing the Word of God
Whoever denies meeting God finds a veil placed between themselves and the divine Word, and gains no share of the glorious, praiseworthy Word of God!
True faith is the inner ear that hears within a human being.
Almighty God hears whispers. This means that one must emerge from heedlessness and become certain that nothing is hidden from Allah. That Allah hears whispers means that, in every circumstance—even in secrecy and whispering—one must know that Allah encompasses one’s deeds, words and intentions with His knowledge!
✨🔆الإسراء : 45 وَ إِذا قَرَأْتَ الْقُرْآنَ جَعَلْنا بَيْنَكَ وَ بَيْنَ الَّذينَ لا يُؤْمِنُونَ بِالْآخِرَةِ حِجاباً مَسْتُوراً
🔆And when you recite the Qur’an, We place an unseen veil between you and those who do not believe in the Hereafter;
✨🔆الإسراء : 46 وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ في آذانِهِمْ وَقْراً وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
🔆and We place coverings over their hearts so they cannot understand it, and heaviness in their ears. When you mention your Lord alone in the Qur’an, they turn their backs and turn away from you.
✨🔆الإسراء : 47 نَحْنُ أَعْلَمُ بِما يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَ إِذْ هُمْ نَجْوى إِذْ يَقُولُ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلاَّ رَجُلاً مَسْحُوراً
🔆When they listen to you, We know best what they are listening for; and when they confer in private, the wrongdoers say, “You follow none but a bewitched man!”
✅Take a Qur’anic account of yourself: when you read or listen to the Qur’an, turn inward. Did you understand and reflect deeply on what you read?
If not, why not? Look for the cause!
❇️Whispering: a system of heedlessness
No one can conceal themselves—their deeds, words, intentions, or whispered thoughts—from Allah within this universe!
✨🔆Al-Ḥadīd: 4 هُوَ الَّذي خَلَقَ السَّماواتِ وَ الْأَرْضَ في سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فيها وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ وَ اللَّهُ بِما تَعْمَلُونَ بَصيرٌ
🔆It is He who created the heavens and the earth in six days, then established Himself over the Throne. He knows what enters the earth and what emerges from it
✨🔆Al-Mujādilah: 7 أَ لَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلاَّ هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلاَّ هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلاَّ هُوَ مَعَهُمْ أَيْنَ ما كانُوا ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَليمٌ
🔆Do you not know that Allah knows all that is in the heavens and all that is on earth? There is no secret conversation among three people without Him being the fourth, nor among five without Him being the sixth. Whether fewer or more, He is with them wherever they may be. Then, on the Day of Resurrection, He will inform them of what they did. Surely Allah has knowledge of all things.
❇️Not even the tiniest particle is hidden from His knowledge
✨🔆Yūnus: 61 وَ ما تَكُونُ في شَأْنٍ وَ ما تَتْلُوا مِنْهُ مِنْ قُرْآنٍ وَ لا تَعْمَلُونَ مِنْ عَمَلٍ إِلاَّ كُنَّا عَلَيْكُمْ شُهُوداً إِذْ تُفيضُونَ فيهِ وَ ما يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ لا أَصْغَرَ مِنْ ذلِكَ وَ لا أَكْبَرَ إِلاَّ في كِتابٍ مُبينٍ
🔆You are never engaged in any matter, nor recite any passage of the Qur’an, nor do you do any deed, without Our being witness to you as you undertake it. Nothing on earth or in heaven is hidden from your Lord—not even the weight of a particle, or anything smaller or larger—without it being recorded in a clear Book!
✨🔆Sabaʾ: 3 وَ قالَ الَّذينَ كَفَرُوا لا تَأْتينَا السَّاعَةُ قُلْ بَلى وَ رَبِّي لَتَأْتِيَنَّكُمْ عالِمِ الْغَيْبِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ إِلاَّ في كِتابٍ مُبينٍ
🔆The disbelievers say, “The Hour will never come upon us.” Say, “Yes indeed, by my Lord, it will surely come upon you. He is the Knower of the unseen. Not even the weight of a particle in the heavens or on earth escapes His knowledge, nor anything smaller or larger, without being recorded in a clear Book!”
❇️Allah hears those who complain
✨🔆Al-Mujādilah: 1 قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتي تُجادِلُكَ في زَوْجِها وَ تَشْتَكي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِنَّ اللَّهَ سَميعٌ بَصيرٌ
🔆Allah has indeed heard the words of the woman who pleaded with you concerning her husband and appealed to Allah. Allah heard the conversation between you; Allah is All-Hearing, All-Seeing.
✨🔆Al-Taḥrīm: 3 وَ إِذْ أَسَرَّ النَّبِيُّ إِلى بَعْضِ أَزْواجِهِ حَديثاً فَلَمَّا نَبَّأَتْ بِهِ وَ أَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَ أَعْرَضَ عَنْ بَعْضٍ فَلَمَّا نَبَّأَها بِهِ قالَتْ مَنْ أَنْبَأَكَ هذا قالَ نَبَّأَنِيَ الْعَليمُ الْخَبيرُ
🔆And remember when the Prophet confided something to one of his wives. When she disclosed it, and Allah informed him of it, he told her part of it and withheld part. When he confronted her with it, she asked, “Who told you this?” He replied, “The All-Knowing, All-Aware informed me.”
❇️Allah’s servants are powerless before Him
✨🔆Al-Anʿām: 18 وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ هُوَ الْحَكيمُ الْخَبيرُ
🔆He is the All-Dominant, the One who holds sway over His servants; and He is the All-Wise, the All-Aware!
❇️Allah is the greatest witness
✨🔆Al-Anʿām: 19 قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهيدٌ بَيْني وَ بَيْنَكُمْ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ أَ إِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرى قُلْ لا أَشْهَدُ قُلْ إِنَّما هُوَ إِلهٌ واحِدٌ وَ إِنَّني بَريءٌ مِمَّا تُشْرِكُونَ
🔆Say, “Whose testimony is greatest?” Then say, “God is witness between me and you. This Qur’an has been revealed to me so that I may warn you, and all whom it reaches, against disobeying God’s command. Do you truly bear witness that there are other deities alongside God?” Say, “I would never bear such witness.” Say, “He alone is the One God, and I disavow the partners you associate with Him!”
❇️He knows about everything
✨🔆Al-Anʿām: 73 وَ هُوَ الَّذي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ وَ يَوْمَ يَقُولُ كُنْ فَيَكُونُ قَوْلُهُ الْحَقُّ وَ لَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ عالِمُ الْغَيْبِ وَ الشَّهادَةِ وَ هُوَ الْحَكيمُ الْخَبيرُ
🔆He is the One who created the heavens and the earth in truth. The day He says to anything, “Be!” it comes to be. His word is the truth. On the day the Trumpet is blown, dominion belongs to Him alone. He knows what is hidden and what is manifest; He is the All-Wise, the All-Aware. (73)
✨🔆Al-Anʿām: 103 لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطيفُ الْخَبيرُ
🔆Eyes cannot perceive Him, but He perceives all eyes. He is the Most Gracious, aware of the subtlest details of creation, and the All-Aware of all things. (103)
✨🔆Sabaʾ: 1 الْحَمْدُ لِلَّهِ الَّذي لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ لَهُ الْحَمْدُ فِي الْآخِرَةِ وَ هُوَ الْحَكيمُ الْخَبيرُ
🔆All praise belongs to God, to whom belongs all that is in the heavens and the earth; and all praise belongs to Him in the Hereafter. He is the All-Wise, the All-Aware. (1)
✨🔆Sabaʾ: 2 يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فيها وَ هُوَ الرَّحيمُ الْغَفُورُ
🔆He knows what enters the earth and what emerges from it, what descends from the heavens and what ascends to them. He is the Most Merciful, the All-Forgiving.
❇️Know that He is the Knower of the unseen
✨🔆Al-Mulk: 12 إِنَّ الَّذينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ كَبيرٌ
🔆Those who stand in awe of their Lord in private will surely have forgiveness and a great reward!
✨🔆Al-Mulk: 13 وَ أَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَليمٌ بِذاتِ الصُّدُورِ
🔆Whether you conceal your words or speak them openly, it makes no difference: He knows what is in people’s hearts!
✨🔆Al-Mulk: 14 أَ لا يَعْلَمُ مَنْ خَلَقَ وَ هُوَ اللَّطيفُ الْخَبيرُ
🔆Would the One who created all beings not know them? He is aware of even the most hidden secrets, and knows all! (14)
✨🔆Al-ʿAlaq: 14 أَ لَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرى
🔆Does he not know that God sees all his deeds?!
✨🔆Yūsuf: 86 قالَ إِنَّما أَشْكُوا بَثِّي وَ حُزْني إِلَى اللَّهِ وَ أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ
🔆He said, “I complain of my sorrow and grief to God alone, and I know things from God that you do not know!
✨🔆 Ṭā Hā: 46 قالَ لا تَخافا إِنَّني مَعَكُما أَسْمَعُ وَ أَرى
🔆 He said, “Do not be afraid! I am with you; I hear and see everything!
A subtle point and supplement 1
💫🔆فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَفَدْتَنِي وَ عَلَّمْتَنِي، فَإِنْ رَأَيْتَ أَنْ تُعَرِّفَنِي ذَنْبِيَ الَّذِي امْتُحِنْتُ بِهِ فِي هَذَا الْمَجْلِسِ، حَتَّى لَا أَعُودَ إِلَى مِثْلِهِ.
قَالَ: تَرْكُكَ حِينَ جَلَسْتَ أَنْ تَقُولَ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَجَعَلَ اللَّهُ ذَلِكَ لِسَهْوِكَ عَمَّا نُدِبْتَ إِلَيْهِ- تَمْحِيصاً بِمَا أَصَابَكَ.
أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ” فِيهِ فَهُوَ أَبْتَرُ. فَقُلْتُ: بَلَى بِأَبِي أَنْتَ وَ أُمِّي لَا أَتْرُكُهَا بَعْدَهَا.
قَالَ: إِذاً تُحْصَنُ بِذَلِكَ وَ تَسْعَدُ.
ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ.
فَكُلُّ أَمْرٍ يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ.[2]
🔆 Then ʿAbd Allāh ibn Yaḥyā said: “O Commander of the Faithful (ʿAlī, peace be upon him), you have benefited and instructed me. If you deem it appropriate, tell me what sin I committed in this gathering, so that I do not repeat it.”
He said, “You neglected to say ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’ when you sat down. God made this a means of cleansing you, because you had forgotten what you had been urged to say.
Did you not know that the Messenger of God (PBUH) related to me from God, the Mighty and Glorious, that He said: Any deed in which ‘ مهمّی که «بِسْمِ اللَّهِ’ is not mentioned is incomplete and without blessing?”
I said, “Yes, may my father and mother be your ransom. From now on, I will never leave it out.”
He said, “Then through it you will be protected and attain felicity.”
Then ʿAbd Allāh ibn Yaḥyā said: “O Commander of the Faithful, what is the meaning of ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’?”
He said, “When a servant wishes to recite something or do something and says, ‘بِسْمِ اللَّهِ’, it means: ‘In this name, I undertake this deed.’
Thus, every deed a person performs, beginning it with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’, is blessed for them.”
💫🔆وَ قَالَ الصَّادِقُ ع وَ لَرُبَّمَا تُرِكَ فِي افْتِتَاحِ أَمْرِ بَعْضِ شِيعَتِنَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَيَمْتَحِنُهُ اللَّهُ بِمَكْرُوهٍ، لِيُنَبِّهَهُ عَلَى شُكْرِ اللَّهِ تَعَالَى وَ الثَّنَاءِ عَلَيْهِ، وَ يَمْحُوَ عَنْهُ وَصْمَةَ تَقْصِيرِهِ- عِنْدَ تَرْكِهِ قَوْلَ: بِسْمِ اللَّهِ [الرَّحْمنِ الرَّحِيمِ].
لَقَدْ دَخَلَ عَبْدُ اللَّهِ بْنُ يَحْيَى عَلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ بَيْنَ يَدَيْهِ كُرْسِيٌّ فَأَمَرَهُ بِالْجُلُوسِ، فَجَلَسَ عَلَيْهِ، فَمَالَ بِهِ حَتَّى سَقَطَ عَلَى رَأْسِهِ، فَأَوْضَحَ عَنْ عَظْمِ رَأْسِهِ وَ سَالَ الدَّمُ
فَأَمَرَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَاءٍ، فَغَسَلَ عَنْهُ ذَلِكَ الدَّمَ.
ثُمَّ قَالَ: ادْنُ مِنِّي فَدَنَا مِنْهُ، فَوَضَعَ يَدَهُ عَلَى مُوضِحَتِهِ- وَ قَدْ كَانَ يَجِدُ مِنْ أَلَمِهَا مَا لَا صَبْرَ [لَهُ] مَعَهُ- وَ مَسَحَ يَدَهُ عَلَيْهَا وَ تَفَلَ فِيهَا [فَمَا هُوَ إِلَّا أَنْ فَعَلَ ذَلِكَ] حَتَّى انْدَمَلَ وَ صَارَ كَأَنَّهُ لَمْ يُصِبْهُ شَيْءٌ قَطُّ- ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع: يَا عَبْدَ اللَّهِ، الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ تَمْحِيصَ ذُنُوبِ شِيعَتِنَا فِي الدُّنْيَا بِمِحَنِهِمْ لِتَسْلَمَ [لَهُمْ] طَاعَاتُهُمْ وَ يَسْتَحِقُّوا عَلَيْهَا ثَوَابَهَا.
فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ! [وَ] إِنَّا لَا نُجَازَى بِذُنُوبِنَا إِلَّا فِي الدُّنْيَا قَالَ: نَعَمْ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ص: الدُّنْيَا سِجْنُ الْمُؤْمِنِ، وَ جَنَّةُ الْكَافِرِ يُطَهِّرُ شِيعَتَنَا مِنْ ذُنُوبِهِمْ فِي الدُّنْيَا- بِمَا يَبْتَلِيهِمْ [بِهِ] مِنَ الْمِحَنِ، وَ بِمَا يَغْفِرُهُ لَهُمْ، فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: (وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ- وَ يَعْفُوا عَنْ كَثِيرٍ) حَتَّى إِذَا وَرَدُوا الْقِيَامَةَ، تَوَفَّرَتْ عَلَيْهِمْ طَاعَاتُهُمْ وَ عِبَادَاتُهُمْ.
وَ إِنَّ أَعْدَاءَ مُحَمَّدٍ وَ أَعْدَاءَنَا يُجَازِيهِمْ عَلَى طَاعَةٍ تَكُونُ مِنْهُمْ فِي الدُّنْيَا- وَ إِنْ كَانَ لَا وَزْنَ لَهَا لِأَنَّهُ لَا إِخْلَاصَ مَعَهَا- حَتَّى إِذَا وَافَوُا الْقِيَامَةَ، حُمِلَتْ عَلَيْهِمْ ذُنُوبُهُمْ وَ بُغْضُهُمْ لِمُحَمَّدٍ ص وَ آلِهِ وَ خِيَارِ أَصْحَابِهِ، فَقُذِفُوا لِذَلِكَ فِي النَّارِ.
وَ لَقَدْ سَمِعْتُ مُحَمَّداً ص يَقُولُ: إِنَّهُ كَانَ فِيمَا مَضَى قَبْلَكُمْ رَجُلَانِ أَحَدُهُمَا مُطِيعٌ [لِلَّهِ مُؤْمِنٌ] وَ الْآخَرُ كَافِرٌ بِهِ مُجَاهِرٌ بِعَدَاوَةِ أَوْلِيَائِهِ وَ مُوَالاةِ أَعْدَائِهِ، وَ لِكُلِّ وَاحِدٍ مِنْهُمَا مُلْكٌ عَظِيمٌ فِي قَطْرٍ مِنَ الْأَرْضِ، فَمَرِضَ الْكَافِرُ فَاشْتَهَى سَمَكَةً فِي غَيْرِ أَوَانِهَا، لِأَنَّ ذَلِكَ الصِّنْفُ مِنَ السَّمَكِ كَانَ فِي ذَلِكَ الْوَقْتِ فِي اللُّجَجِ حَيْثُ لَا يُقْدَرُ عَلَيْهِ، فَآيَسَتْهُ الْأَطِبَّاءُ مِنْ نَفْسِهِ وَ قَالُوا [لَهُ]: اسْتَخْلِفْ عَلَى مُلْكِكَ مَنْ يَقُومُ بِهِ، فَلَسْتَ بِأَخْلَدَ مِنْ أَصْحَابِ الْقُبُورِ، فَإِنَّ شِفَاءَكَ فِي هَذِهِ السَّمَكَةِ الَّتِي اشْتَهَيْتَهَا، وَ لَا سَبِيلَ إِلَيْهَا.
فَبَعَثَ اللَّهُ مَلَكاً وَ أَمَرَهُ أَنْ يُزْعِجَ [الْبَحْرَ بِ] تِلْكَ السَّمَكَةِ- إِلَى حَيْثُ يُسَهَّلُ أَخْذُهَا فَأُخِذَتْ لَهُ [تِلْكَ السَّمَكَةُ] «1» فَأَكَلَهَا، فَبَرَأَ مِنْ مَرَضِهِ، وَ بَقِيَ فِي مُلْكِهِ years afterward.
ثُمَّ إِنَّ ذَلِكَ الْمُؤْمِنَ مَرِضَ فِي وَقْتٍ- كَانَ جِنْسُ ذَلِكَ السَّمَكِ بِعَيْنِهِ- لَا يُفَارِقُ الشُّطُوطَ الَّتِي يُسَهَّلُ أَخْذُهُ مِنْهَا، مِثْلَ عِلَّةِ الْكَافِرِ، وَ اشْتَهَى تِلْكَ السَّمَكَةَ، وَ وَصَفَهَا لَهُ الْأَطِبَّاءُ.
فَقَالُوا: طِبْ نَفْساً، فَهَذَا أَوَانُهَا تُؤْخَذُ لَكَ فَتَأْكُلُ مِنْهَا، وَ تَبْرَأُ.
فَبَعَثَ اللَّهُ ذَلِكَ الْمَلَكَ- وَ أَمَرَهُ أَنْ يُزْعِجَ جِنْسَ تِلْكَ السَّمَكَةِ [كُلَّهُ] مِنَ الشُّطُوطِ إِلَى اللُّجَجِ- لِئَلَّا يُقْدَرَ عَلَيْهِ فَيُؤْخَذَ حَتَّى مَاتَ الْمُؤْمِنُ مِنْ شَهْوَتِهِ، لِعَدَمِ دَوَائِهِ.
فَعَجِبَ مِنْ ذَلِكَ مَلَائِكَةُ السَّمَاءِ- وَ أَهْلُ ذَلِكَ الْبَلَدِ [فِي الْأَرْضِ] حَتَّى كَادُوا يُفْتَنُونَ لِأَنَّ اللَّهَ تَعَالَى سَهَّلَ عَلَى الْكَافِرِ مَا لَا سَبِيلَ إِلَيْهِ، وَ عَسَّرَ عَلَى الْمُؤْمِنِ مَا كَانَ السَّبِيلُ إِلَيْهِ سَهْلًا.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَائِكَةِ السَّمَاءِ- وَ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ فِي الْأَرْضِ: أَنِّي أَنَا اللَّهُ الْكَرِيمُ الْمُتَفَضِّلُ الْقَادِرُ، لَا يَضُرُّنِي مَا أُعْطِي، وَ لَا يَنْفَعُنِي مَا أَمْنَعُ، وَ لَا أَظْلِمُ أَحَداً مِثْقَالَ ذَرَّةٍ، فَأَمَّا الْكَافِرُ فَإِنَّمَا سَهَّلْتُ لَهُ أَخْذَ السَّمَكَةِ فِي غَيْرِ أَوَانِهَا، لِيَكُونَ جَزَاءً عَلَى حَسَنَةٍ كَانَ عَمِلَهَا، إِذْ كَانَ حَقّاً عَلَيَّ أَنْ لَا أُبْطِلَ لِأَحَدٍ حَسَنَةً- حَتَّى يَرِدَ الْقِيَامَةَ وَ لَا حَسَنَةَ فِي صَحِيفَتِهِ، وَ يَدْخُلَ النَّارَ بِكُفْرِهِ.
وَ مَنَعْتُ الْعَابِدَ تِلْكَ السَّمَكَةَ بِعَيْنِهَا، لِخَطِيئَةٍ كَانَتْ مِنْهُ أَرَدْتُ تَمْحِيصَهَا عَنْهُ- بِمَنْعِ تِلْكَ الشَّهْوَةِ، [وَ] إِعْدَامِ ذَلِكَ الدَّوَاءِ، لِيَأْتِيَنَّ وَ لَا ذَنْبَ عَلَيْهِ، فَيَدْخُلَ الْجَنَّةَ.
فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَفَدْتَنِي وَ عَلَّمْتَنِي، فَإِنْ رَأَيْتَ أَنْ تُعَرِّفَنِي ذَنْبِيَ الَّذِي امْتُحِنْتُ بِهِ فِي هَذَا الْمَجْلِسِ، حَتَّى لَا أَعُودَ إِلَى مِثْلِهِ.
قَالَ: تَرْكُكَ حِينَ جَلَسْتَ أَنْ تَقُولَ: «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَجَعَلَ اللَّهُ ذَلِكَ لِسَهْوِكَ عَمَّا نُدِبْتَ إِلَيْهِ- تَمْحِيصاً بِمَا أَصَابَكَ.
أَ مَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ص حَدَّثَنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّهُ قَالَ: كُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ «بِسْمِ اللَّهِ» فِيهِ فَهُوَ أَبْتَرُ. فَقُلْتُ: بَلَى بِأَبِي أَنْتَ وَ أُمِّي لَا أَتْرُكُهَا بَعْدَهَا.
قَالَ: إِذاً تُحْصَنُ بِذَلِكَ وَ تَسْعَدُ.
ثُمَّ قَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَفْسِيرُ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» قَالَ: إِنَّ الْعَبْدَ إِذَا أَرَادَ أَنْ يَقْرَأَ أَوْ يَعْمَلَ عَمَلًا [وَ] يَقُولُ: [بِسْمِ اللَّهِ أَيْ: بِهَذَا الِاسْمِ أَعْمَلُ هَذَا الْعَمَلَ.
فَكُلُّ أَمْرٍ يَعْمَلُهُ- يَبْدَأُ فِيهِ بِ] «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» فَإِنَّهُ يُبَارَكُ لَهُ فِيهِ.. [3]
💫🔆Imam al-Sadiq (AS) said: Sometimes, at the beginning of one of their undertakings, some of our Shi‘a neglect “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ,” so God afflicts them with something distressing, prompting them to give thanks and praise to God, Exalted is He, and thereby cleansing them of the stain of their negligence—their failure to observe “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ.”
Abdullah ibn Yahya once came before the Commander of the Faithful (AS). A footstool stood before the Imam, who told him to sit on it. He did so, but the footstool tilted beneath him and he fell, striking his head so that the bone was exposed and blood flowed.
The Commander of the Faithful (AS) called for water and washed the blood away.
Then he said, “Come closer.” Abdullah approached. The Imam placed his hand on the exposed bone, while Abdullah was suffering such unbearable pain that he could scarcely endure it. The Imam passed his hand over the wound and spat upon it. Before he had finished, the wound had healed, and Abdullah was as though nothing had happened to him.
Then the Commander of the Faithful (AS) said, “Abdullah, praise be to God, who has made the trials and tribulations our Shi‘a endure in this world a means of cleansing them of their sins, so that their acts of obedience may remain intact and they may deserve their reward.”
Abdullah ibn Yahya asked, “Commander of the Faithful, are we not punished for our sins except in this world?”
He replied, “Indeed. Have you not heard the Messenger of God (PBUH) say, ‘The world is a prison for the believer and a paradise for the unbeliever’? In this world, God cleanses our Shi‘a of their sins through the trials He visits upon them and the sins He forgives, for God, Exalted is He, says: ‘Whatever misfortune befalls you is because of what your own hands have earned, though He forgives much’ (al-Shura, 42:30). Thus, when they enter the Resurrection, their acts of obedience and worship will remain wholly intact.
As for the enemies of Muhammad and our enemies, they will be rewarded for the acts of obedience they performed in this world—even though these are of no account, since they were not accompanied by sincerity—so that when they enter the Resurrection, their sins and the enmity they bore toward Muhammad (PBUH), his family, and his finest companions will be laid upon them, and for this they will be cast into the Fire.
I heard Muhammad (PBUH) say: “Among the peoples who came before you were two men. One was a believer, obedient to God; the other was an unbeliever, openly hostile to God’s friends and devoted to their enemies. Each ruled a vast kingdom in a different part of the earth.
“The unbeliever fell ill and craved a fish, though it was not in season. That kind of fish was then deep in the sea, beyond anyone’s reach. His physicians despaired of saving him and said, ‘Appoint a successor to your kingdom, for you are no more immortal than those in the graves. The only cure for you is the fish you crave, but there is no way to obtain it.’
“Then God sent an angel and commanded him to drive the fish from the sea to a place where it could easily be caught. The fish was caught for the king, who ate it, recovered from his illness, and remained in his kingdom for many years thereafter.
“Later, when that same kind of fish was plentiful near the shores and coasts, where it was easy to catch, the believer fell ill with the same sickness as the unbeliever and craved the same fish. His physicians prescribed it for him.
“They told him, ‘Take heart! This is the season for that fish. We’ll catch it for you; you’ll eat it and recover.’
“But God sent the same angel and commanded him to drive every fish of that kind from the shores into the depths, beyond anyone’s reach, so that none could be caught. And so the believer died, consumed by his craving and unable to obtain its cure.
“The angels in heaven and the people of that land were astonished by what had happened, and nearly fell into doubt: the Almighty had made something beyond the unbeliever’s reach easy for him, while making something readily available difficult for the believer.
“Then God, the Mighty and Glorious, revealed to the angels in heaven and to the prophet of that time on earth: ‘I am indeed the Generous, the All-Giving, the Almighty. What I give does not diminish Me, and what I withhold brings Me no gain. I wrong no one by so much as the weight of an atom. I made it easy for the unbeliever to obtain the fish out of season as a reward for a good deed he had done. For I am bound not to let anyone’s good deed go unrewarded, lest he come to the Day of Resurrection with no good deed in his record, and enter the Fire on account of his disbelief.
“‘And I withheld the fish from My devout servant because of a fault he had committed. I wished to cleanse him of that fault by denying him the fish he craved and removing its cure, so that he would come to the Day of Resurrection with no sin upon him and enter Paradise.’”
Then Abdullah ibn Yahya said, “Commander of the Faithful, you have taught me and shown me kindness. If you think it right, tell me what sin I committed in this gathering, so that I may not repeat it.”
He replied, “When you sat down, you omitted to say, ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ.’ God made what happened to you a means of cleansing you of sin, because you had forgotten what you had been called upon to say.
“Did you not know that the Messenger of God (PBUH) related to me from God, the Mighty and Glorious, that He said: ‘Any important undertaking in which “بِسْمِ اللَّهِ” is not mentioned is left without blessing’?”
I said, “Yes. May my father and mother be your ransom; from now on, I will never omit it.”
He replied, “Then it will protect you from harm, and you will prosper.”
Then Abdullah ibn Yahya said, “Commander of the Faithful, what is the meaning of ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ’?”
He replied, “When a servant wishes to recite something or do something and says, ‘بِسْمِ اللَّهِ,’ it means: ‘In this name, and by this name, I do this.’
“So whatever a person does, if he begins it with ‘بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِیمِ,’ blessing is placed in it for him.”
💫🔆قَالَ الْإِمَامُ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع دَخَلَ مُحَمَّدُ بْنُ [عَلِيِّ بْنِ] مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ ع وَ هُوَ كَئِيبٌ حَزِينٌ فَقَالَ لَهُ زَيْنُ الْعَابِدِينَ ع: مَا بَالُكَ مَهْمُوماً مَغْمُوماً قَالَ: يَا ابْنَ رَسُولِ اللَّهِ هُمُومٌ وَ غُمُومٌ تَتَوَالَى عَلَيَّ- لِمَا امْتُحِنْتُ [بِهِ] مِنْ جِهَةِ حُسَّادِ (نِعْمَتِي، وَ الطَّامِعِينَ) فِيَّ، وَ مِمَّنْ أَرْجُوهُ وَ مِمَّنْ قَدْ أَحْسَنْتُ إِلَيْهِ فَيَخْلُفُ ظَنِّي.
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ [زَيْنُ الْعَابِدِينَ] ع: احْفَظْ عَلَيْكَ لِسَانَكَ تَمْلِكْ بِهِ إِخْوَانَكَ.
قَالَ الزُّهْرِيُّ: يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُحْسِنُ إِلَيْهِمْ بِمَا يَبْدُرُ مِنْ كَلَامِي.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: هَيْهَاتَ هَيْهَاتَ- إِيَّاكَ وَ أَنْ تُعْجَبَ مِنْ نَفْسِكَ بِذَلِكَ وَ إِيَّاكَ أَنْ تَتَكَلَّمَ بِمَا يَسْبِقُ إِلَى الْقُلُوبِ إِنْكَارُهُ، وَ إِنْ كَانَ عِنْدَكَ اعْتِذَارُهُ، فَلَيْسَ كُلُّ مَنْ تُسْمِعُهُ نُكْراً أَمْكَنَكَ أَنْ تُوَسِّعَهُ عُذْراً.
ثُمَّ قَالَ: يَا زُهْرِيُّ مَنْ لَمْ يَكُنْ عَقْلُهُ مِنْ أَكْمَلِ مَا فِيهِ، كَانَ هَلَاكُهُ مِنْ أَيْسَرِ مَا فِيهِ.
ثُمَّ قَالَ: يَا زُهْرِيُّ وَ مَا عَلَيْكَ أَنْ تَجْعَلَ الْمُسْلِمِينَ [مِنْكَ] بِمَنْزِلَةِ أَهْلِ بَيْتِكَ فَتَجْعَلَ كَبِيرَهُمْ مِنْكَ بِمَنْزِلَةِ وَالِدِكَ، وَ تَجْعَلَ صَغِيرَهُمْ [مِنْكَ] بِمَنْزِلَةِ وَلَدِكَ، وَ تَجْعَلَ تِرْبَكَ مِنْهُمْ بِمَنْزِلَةِ أَخِيكَ، فَأَيَّ هَؤُلَاءِ تُحِبُّ أَنْ تَظْلِمَ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَدْعُوَ عَلَيْهِ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَهْتِكَ سِتْرَهُ.
وَ إِنْ عَرَضَ لَكَ إِبْلِيسُ لَعَنَهُ اللَّهُ- بِأَنَّ لَكَ فَضْلًا عَلَى أَحَدٍ مِنْ أَهْلِ الْقِبْلَةِ- فَانْظُرْ إِنْ كَانَ أَكْبَرَ مِنْكَ فَقُلْ: قَدْ سَبَقَنِي بِالْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ، فَهُوَ خَيْرٌ مِنِّي وَ إِنْ كَانَ أَصْغَرَ مِنْكَ، فَقُلْ: قَدْ سَبَقْتُهُ بِالْمَعَاصِي وَ الذُّنُوبِ فَهُوَ خَيْرٌ مِنِّي وَ إِنْ كَانَ تِرْبُكَ فَقُلْ: أَنَا عَلَى يَقِينٍ مِنْ ذَنْبِي، وَ فِي شَكٍّ مِنْ أَمْرِهِ، فَمَا لِي أَدَعُ يَقِينِي لِشَكِّي وَ إِنْ رَأَيْتَ الْمُسْلِمِينَ يُعَظِّمُونَكَ وَ يُوَقِّرُونَكَ وَ يُبَجِّلُونَكَ- فَقُلْ: هَذَا فَضْلٌ أَحْدَثُوهُ وَ إِنْ رَأَيْتَ مِنْهُمْ (جَفَاءً وَ انْقِبَاضاً عَنْكَ- فَقُلْ: هَذَا الَّذِي) أَحْدَثْتُهُ فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ، سَهَّلَ اللَّهُ عَلَيْكَ عَيْشَكَ، وَ كَثُرَ أَصْدِقَاؤُكَ، وَ قَلَّ أَعْدَاؤُكَ، وَ فَرِحْتَ بِمَا يَكُونُ مِنْ بِرِّهِمْ، وَ لَمْ تَأْسَفْ عَلَى مَا يَكُونُ مِنْ جَفَائِهِمْ.
وَ اعْلَمْ: أَنَّ أَكْرَمَ النَّاسِ عَلَى النَّاسِ- مَنْ كَانَ خَيْرُهُ عَلَيْهِمْ فَائِضاً، وَ كَانَ عَنْهُمْ مُسْتَغْنِياً مُتَعَفِّفاً، وَ أَكْرَمُ النَّاسِ بَعْدَهُ عَلَيْهِمْ مَنْ كَانَ عَنْهُمْ مُتَعَفِّفاً، وَ إِنْ كَانَ إِلَيْهِمْ مُحْتَاجاً، فَإِنَّمَا أَهْلُ الدُّنْيَا (يَعْشَقُونَ الْأَمْوَالَ)، فَمَنْ لَمْ يُزَاحِمْهُمْ فِيمَا يَعْشَقُونَهُ كَرُمَ عَلَيْهِمْ، وَ مَنْ لَمْ يُزَاحِمْهُمْ فِيهَا وَ مَكَّنَهُمْ مِنْهَا أَوْ مِنْ بَعْضِهَا- كَانَ أَعَزَّ [عَلَيْهِمْ] وَ أَكْرَمَ. [4]
💫🔆 Imam Muhammad ibn Ali al-Baqir (AS) said:
Muhammad ibn Ali ibn Muslim ibn Shihab al-Zuhri came to Ali ibn al-Husayn Zayn al-Abidin (AS), troubled and distressed. Zayn al-Abidin (AS) asked him, “Why are you so downcast and upset?”
He replied, “O son of the Messenger of God, sorrows and griefs keep coming upon me. I am afflicted by the envy of those who begrudge me my blessings, by the greed of those who covet what I have, by those in whom I place my hopes, and by those to whom I have shown kindness, yet who act contrary to my expectations.”
Ali ibn al-Husayn Zayn al-Abidin (AS) then said to him, “Guard your tongue, and you will win your brothers over.”
Al-Zuhri said, “O son of the Messenger of God, I do them kindness through words that slip from my mouth.”
ʿAlī ibn al-Ḥusayn (AS) said: “Never, never! Do not imagine that you can take satisfaction in this, and do not say anything whose rejection will reach people’s hearts before anything else—even if, in your own eyes, you have an excuse for saying it. For if someone hears an objectionable thing from you, you may not be able to offer them a sufficiently compelling excuse.”
Then he said: “O Zuhri! For anyone whose intellect is not his most complete possession, ruin will be among the easiest things to bring about.”
Then he said: “O Zuhri! Why not regard the Muslims as your family: their elders as your parents, their young as your children, and those your own age as your siblings? Which of them, then, would you wish to wrong? Against whom would you pray? Whose dignity would you expose?
And if Iblis—may God curse him—whispers to you that you are superior to one of the people who face the qibla, then consider: if that person is older than you, say, ‘He has outstripped me in faith and righteous deeds, so he is better than I am.’ If he is younger than you, say, ‘I have outstripped him in sins and disobedience, so he is better than I am.’ And if he is your own age, say, ‘I know my own sins with certainty, while I am uncertain about his deeds. How, then, can I set aside certainty for doubt?’”
“If you find that the Muslims treat you with esteem, respect, and honour, say, ‘This is a favour they have shown me.’ And if you see them acting harshly toward you or turning away from you, say, ‘This is because of me.’ If you do this, God will make your life easy: your friends will increase and your enemies will diminish. You will rejoice in their kindness and will not grieve over their harshness.”
“Know that the most honoured person in people’s eyes is one whose goodness toward them is abundant, and who has no need of them and is God-fearing. The next most honoured is one who is God-fearing, even if he does need them. For the people of this world love wealth and riches. Whoever does not compete with them for what they love earns their esteem; and whoever not only refrains from competing with them, but also enables them to share in his wealth, or some part of it, will be dearer and more honoured still.”
🌟 The Story of the Believing Fish and the Unbelieving Fish (Divine Justice in This World and the Hereafter)
This lengthy narration contains a remarkable theological and ethical insight:
The unbeliever is rewarded in this world for a good deed, so that nothing remains for which to reward him in the Hereafter.
The believer is tried in this world for a mistake, so that he may receive an undiluted reward in the Hereafter.
This illustrates God’s “precise justice”: He acts not according to appearances, but in accordance with “eternal welfare.”
Laṭāʾif wa-Mustadrak 2
❇️ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
✨🔆الإسراء : 46 وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ في آذانِهِمْ وَقْراً وَ إِذا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْا عَلى أَدْبارِهِمْ نُفُوراً
First analysis:
وَلَّوْا عَلى أَدْبارِهِمْ=They take their backs as their guardians; they follow their backs; they turn toward their backs; they put their faces behind them; they turn their backs above their backs; they ride upon their backs; they return to their false beliefs!
A subtle mystical and behavioural interpretation of this expression is
that, from the perspective of rhetoric and eloquence, it can be read on several levels:
| Level | Interpretation | Basis in the exegetical tradition |
| Identity | “They take their backs as their guardians” | An allusion to giving precedence to the lower self’s desires over the truth ← likewise: الفرقان : 43 أَ رَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ أَ فَأَنْتَ تَكُونُ عَلَيْهِ وَكيلاً |
| Movement | “They ride upon their backs” | An allusion to returning to the age of ignorance and turning back from the path of guidance |
| Theological | “They return to their false beliefs” | A return to imitating their forefathers (al-Baqarah 2:170) |
| Behavioral | “They follow their own backs” | That is, they make the commanding self their guide instead of revelation. |
2. A closer examination of the phrase “عَلَى أَدْبارِهِمْ”
In Arabic, “عَلَى” means “over,” “upon,” or “with dominance over.”
When we say:
وَلَّوْا عَلَى أَدْبارِهِمْ
That is:
They turned their backs—but not simply; the wording emphasizes that they used their backs as cover and shield.
A spatial metaphor: their backs seem to have become a barrier between them and the truth.
Thus, the reading “making their own backs their guardian” accords with this sense of superiority conveyed by “عَلَى,” since a guardian is someone who holds authority and dominion over something.
3. A Quranic parallel
Elsewhere, the Quran expresses this same meaning in similar terms:
ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ (al-An‘am 6:62)
In contrast to this verse, the polytheists cast their guardian behind them and make their own backs their guardian—this is precisely a rejection of God’s exclusive authority.
4. A subtle point about “نُفُوراً”
If “نُفُوراً” is understood not merely as a verbal noun, but as a collective circumstantial expression meaning “fleeing” or “those who flee,” then the phrase
means that, as they flee from the truth, they make their own backs their lord and guide.
That is:
Aversion to divine oneness
leads them to make their own backs their qibla—a figure of speech for arrogance and self-reliance.
5. The difference between the apparent translation and your mystical interpretation
| Apparent translation | Mystical–ethical interpretation |
| They turned their backs and fled | They made their own backs their center and destination |
| Turning away from the Prophet | Following the self, leaving reason and revelation behind |
| A reaction to the remembrance of God | Returning to their own false beliefs |
🔹 None of these meanings conflicts with the verse’s apparent sense. Rather, they expand it, elevating it from a statement of fact to an existential and ethical warning.
6. Final summary
The phrase “وَلَّوْا عَلَى أَدْبارِهِمْ نُفُوراً” at its deepest level means:
“When a person turns away from the remembrance of the One God, they are in effect putting their own back in God’s place. They make themselves their own authority, defend their false beliefs, and with their whole being turn toward existential regression.”
This is precisely the “revolution of allegiance” within the human being: true identity (God) gives way to false identity (the self that has turned its back on the truth).
Second analysis:
وَلَّوْا: From the root “ولي,” meaning to turn one’s back, turn away, or return. Here it means “they turned away” or “they turned their backs.”
عَلَى أَدْبارِهِمْ: “أَدْبار” جمع “دُبُر“ means “back.” This construction emphasizes that their turning away was complete—they turned their backs, rather than merely turning aside a little.
نُفُوراً: This word comes from the root “نفر,” meaning to shy away, flee, or feel aversion. Here it can be interpreted in two ways:
As an infinitive used as a cognate accusative, it means “they recoiled and fled.” In this reading, “وَلَّوْا” is understood to mean “نَفَرُوا,” while “نُفُوراً” is an infinitive that emphasizes their flight.
As the plural of “نافِر”: just as “قعود” is the plural of “قاعد” and “جلوس” the plural of “جالس.” In this reading, it means “those who flee” or “those who turn away,” and functions as a circumstantial phrase describing the subject of “وَلَّوْا.”
The precise sense of the phrase is therefore: “They turned away and fled in aversion and disgust,” or “They turned their backs as they fled.”
2. Conceptual and exegetical analysis
This phrase depicts the height of the polytheists’ negative response to the call to affirm God’s oneness. The preceding part of the verse speaks of a veil over their hearts and heaviness in their ears, preventing them from understanding and accepting the Qur’an. The phrase under discussion, however, shows their overt, practical response:
The main trigger—their aversion to divine oneness: their intense reaction came when the Prophet (PBUH), in his recitation, mentioned only God, the One, and refrained from mentioning the idols. This shows that the doctrine of divine oneness was the hardest and most unwelcome issue for them. Another verse likewise refers to their revulsion at the mention of God alone (Surah al-Zumar, verse 45).
The force of their response: they did not merely turn away; their response was marked by aversion, arrogance, and flight.
A theological point—the rejection of determinism: the veil being placed over their hearts was a punishment and the consequence of their own deeds and their persistence in disbelief, not a state into which God had forcibly created them from the outset.
3. Lessons from the verse
This verse and the phrase under discussion yield several important lessons:
Divine oneness as a measure of faith: a person’s response to the sincere mention of God reveals the depth of their faith—or their hypocrisy.
Different barriers to guidance: sometimes the barrier is a failure to understand; at other times, it is aversion and deliberate turning away.
Divine rejection: being deprived of the joy of understanding divine oneness and finding intimacy with the Qur’an is itself a form of divine rejection and punishment for those who obstinately oppose the truth.
In short, “وَلَّوْا عَلَى أَدْبارِهِمْ نُفُوراً” means “they turned away and fled from hearing the word of divine oneness, consumed by the utmost aversion and arrogance.” It portrays the polytheists’ profound practical and spiritual opposition to Islam’s foundational principle: belief in the oneness of God.
🌟 A Mystical Analysis of «وَلَّوْا عَلَى أَدْبارِهِمْ نُفُوراً»
From a “historical report” to an “existential warning”
First interpretation: “Making one’s own back one’s protector” means that the commanding self takes the place of God.
Second interpretation: “Fleeing from divine oneness while relying on one’s own back” means arrogance and self-sufficiency.
This is a “psychological and mystical diagnosis” that traces the root of disbelief to self-centredness.
A Subtle Point and Supplement 3
❇️Why does Allah begin the noble verse with a private conversation between three people?
1—My personal view (Allah knows best): The third person is, in reality, the whole of creation apart from the two conversing. This includes, for example, space (time and place), the angels assigned to their tasks, devils, molecules in the air, the people’s own limbs and organs, their vocal cords, the brain that processes their words, and perhaps the friends of God, the prophets of God, and so on. In short, the third person is the whole universe!
Even if none of these were present—the third person and so on—and there were only two people (or even fewer than that), or even one person whispering alone, in private—even if the person’s essence were utterly solitary, without any instruments or bodily members—God would still be with them!
2—Usually, when two people are whispering together and a third person is present, they know that the third person can hear them; yet they may not realise that God hears them.
An explanation of this analysis: the ontological layers of “private conversation”
1. “The third person” as the whole of creation apart from the two
Consistent with the foundations of existential oneness (not numerical oneness)
a) “The third” = everything besides the two people whispering
From the perspective of divine knowledge, every whispered conversation takes place within a domain of existence that is itself created by God. This domain includes:
| Element | Role in the whispered conversation |
| Space (time and place) | The setting in which the conversation takes place |
| Assigned angels | The recorders of deeds (the noble scribes) |
| Whispering devils | The hidden, inward participant in the conversation |
| Air molecules | The medium that carries sound |
| The bodily organs (throat, ears, brain) | The faculties of perception and speech |
| The brain’s own processing system | The place where the conversation takes shape |
| The friends of God and the prophets (AS) | Spiritual witnessing of the conversation (in some cases) |
✅ Thus, even if those whispering imagine they are alone, thousands of “third parties” are involved in the process—all of them created by God and encompassed by His knowledge.
b) Even one person in absolute solitude—
“A person whispering to themselves,” or even “the person’s very essence, without any instrument or organ,” points, in the most beautiful way, to the soul’s communion with God—a state known in Islamic mysticism as “secret supplication” or “the heart’s whispered prayer.”
وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (Q. 50:16)
“We are closer to him than his jugular vein.”
Thus, even in the purest and most silent inward whisperings, God is not merely a witness: He is present, closer than any intermediary.
2. An analysis of this view: being heedless of “God’s hearing” when two people whisper
This section points to humanity’s heedlessness of divine witnessing, and is crucial:
a) Two levels of “hearing” in a whispered conversation
| Level | Listener | The whisperers’ awareness |
| Outward | The third person present in the gathering | They are aware of this person and keep them in mind |
| Inward | God (and the angels) | They are usually heedless or pay no attention |
The verse was revealed precisely to dispel this heedlessness:
أَ لَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ
In other words: Do you not see that God knows all that is in the heavens and the earth? How, then, could He be unaware of your whispered conversations?
b) Why are people heedless of God’s hearing?
According to the Quran, this heedlessness stems from veils of the lower self:
The veil of conceit: They imagine their actions will remain hidden (as with the hypocrites).
The veil of habit: They have grown so accustomed to whispering that they do not call God to mind.
The veil of arrogance: They refuse to accept that a higher being is watching over them.
The lock of innate nature!
✅ The verse, with the expression “ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ,” says that although they are heedless today, one day they will become fully aware of God’s encompassing presence.
3. Bringing your perspective together with the Quranic perspective
Your perspective, supported by Quranic and mystical teachings
| The third presence = all that exists besides the two | A reference to “وَ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ,” where all are witnesses to the whispered conversation. |
| Even when someone is entirely alone | A reference to “وَ نَحْنُ أَقْرَبُ» و «أَ لَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرى” (al-‘Alaq: 14) |
| Neglecting God’s hearing | A reference to “يَسْتَخْفُونَ مِنَ النَّاسِ وَ لا يَسْتَخْفُونَ مِنَ اللَّهِ” (al-Nisa’: 108) |
✨ The final message
The verse about whispered conversations is not merely a piece of information; it is an existential warning:
Every whispered conversation takes place amid creation and in the presence of the Creator of all things. So before you whisper, turn your attention to the “true Hearer,” who is nearer and more knowing than the throat, the air, the angel, the devil, the brain, or the soul.
This perspective portrays the truth on three levels: the natural, the supernatural, and the spiritual.
One must become certain of God’s all-encompassing knowledge of every whispered conversation.
🌟 An analysis of “the third presence in a whispered conversation” (God’s all-encompassing knowledge)
“ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلاَّ هُوَ رابِعُهُمْ”
“Ontological”
“The third presence” = everything besides the two people (space, time, angels, devils, bodily members, even the person’s very substance).
This means that “no whispered conversation takes place in a void”; rather, it occurs amid creation and in the presence of the Creator.
This is a “systemic view of existence,” one that sees God’s knowledge as extending through every layer of being.
Subtle point and supplementary note 4
🌟 “Taking one’s grievance to God” and “devising a grievance petition” go hand in hand with “higher strategies” and lead into the realm of “loving, supplicatory communion with God.” Here, the believer not only struggles against the enemy, but also confides in the Creator and brings their grievance to His threshold.
🌟 Taking a grievance to God is an act of spiritual insight, not desperation
The passage “یَا مَنْ لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ” turns the believer’s attention to God’s constant presence. This is a turning point in spiritual understanding:
To complain to God is not an act of helplessness, but an expression of “certainty in His all-encompassing knowledge.”
This perspective frees the believer from “complaining to created beings” and connects them to the “Cause of all causes.”
🌟 “بِسْمِ اللَّهِ” is the key to blessing and the gateway to wise action
“کُلُّ أَمْرٍ ذِي بَالٍ لَمْ يُذْكَرْ فِيهِ بِسْمِ اللَّهِ فَهُوَ أَبْتَرُ”
Any important undertaking begun without God’s name is incomplete and without blessing.
This is a law of existence: “The order of creation is bound up with God’s name.”
🌟 Practical steps for “preparing a grievance petition”
Identify clearly the wrong you have suffered (without being driven by your own desires).
Purify the heart of resentment and envy (for a grievance must not be motivated by revenge).
Write out the grievance (including the details of the wrong you have suffered).
Present the grievance to God with full attention of heart and certainty that He hears.
Trust in God and be patient (until permission to take practical action is granted).
🌟“Practical strategy without ‘supplicatory appeal’ to God is dry and lifeless; and supplicatory appeal without ‘practical strategy’ is weak and ineffective. The two are like the wings of a bird.”
🌟The danger of “self-centered grievance” (driven by one’s own desires)
Complaining to God out of spite, envy, or selfishness becomes an “accusation against God.”
“Before you complain, ask yourself: Is this complaint for God’s sake, or for the sake of my own desires? If it is for God, lay it before Him; otherwise, work on reforming yourself.”
🌟 “Personal Complaint” and “Social Complaint”
“Social complaint” (such as protesting the oppression of a tyrannical regime) is a serious necessity.
“Make your collective complaint together, so that it fosters holding fast to the rope of God, compassion and mutual support—and so that, through the unity of hearts, it is answered more swiftly!”
🌟 “Complaint is the prelude to practical action grounded in trust in God”
Complaint must not become an excuse for passivity or keep us from taking practical action.
🌟 “Complaint opens the door to trust in God. But trust does not mean sitting back and doing nothing; it means taking faithful action while relying on God.”
💎 “Presenting one’s complaint before God is a valuable step that combines practical planning with loving recourse to Him.
Complaining to God is not an emotional reaction, but a ‘discipline of spiritual knowledge’—one that calls for faith and certainty in God as the Hearer, the All-Seeing, the Irresistible and the Wise, and for cleansing the heart of spite and envy.
🌸 A mystical offering
“O heart ever ready to complain! Take your complaint to the One who not only hears you, but is nearer to you than your jugular vein.
But beware of complaining out of spite, for then the complaint itself becomes a grave sin.
A sincere complaint begins with “بِسْمِ اللَّهِ”, continues with “certainty that God hears,” and ends with “trust in God and faithful action.”
Know, too, that every complaint brought before Him is recorded in the “Clear Book,” and that one day its reward will be granted through “divine justice.”»
🌸✨
A subtle point and supplement 5
📜 A five-step guide to faithful complaint
(Based on “Presenting one’s complaint before God”)
🌱 Step One: Know yourself before you complain (purify your intention)
Aim: Ensure that your complaint is for God’s sake, not for the sake of your own desires.
| Key question | Right answer | Wrong answer |
| Why am I complaining? | To defend the rights of God and His servants | To take revenge or prove my own superiority |
| Will my complaint benefit the faith? | Yes, by correcting wrongdoing | Only myself, or a particular group |
| Before complaining, have I asked God to grant me success? | Yes, with “بِسْمِ اللَّهِ” and “حسبی الله” | No, I went straight to complaining |
A mystic’s reminder:
“Any complaint that does not begin with “بِسْمِ اللَّهِ” is incomplete; and any complaint not accompanied by “حسبی الله” leads to arrogance.”
🌱 Step Two: Understand the injustice clearly (prepare your complaint)
Aim: Document the injustice accurately, without exaggerating or downplaying it.
Practical steps:
Write your complaint on paper (or in your heart), noting the details of when and where it happened, who was responsible, and what kind of injustice occurred.
Distinguish personal injustice from social injustice (for example: So-and-so insulted me / Such-and-such a regime oppresses the community).
Avoid exaggeration (for God knows the unseen, and exaggeration weakens the complaint).
Cite evidence (verses, traditions, or the testimony of one’s conscience) to establish that one has been wronged.
A mystic’s reminder:
“A letter of complaint is not a legal petition but a ‘love letter’ to the Beloved. So write it with courtesy and humility.”
🌱 Step Three: Presenting the Complaint at God’s Door (with a fully present heart)
Aim: To connect the heart to the “Hearer of Complaints” through three pillars: certainty, intercession, and glorification.
| Pillar | Practical meaning | Example |
| Certainty | A heartfelt belief that God hears and sees | Repeating “إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ” inwardly |
| Intercession | Seeking the Ahl al-Bayt (AS) as intermediaries for the fulfillment of one’s prayer | For example, reciting “اللَّهُمَّ بِحَقِّ فَاطِمَةَ وَ أَبِيهَا وَ بَعْلِهَا وَ بَنِيهَا” |
| Glorification | Purifying the heart of all that is other than God | Saying “سُبْحَانَ اللَّهِ» و «أَسْتَغْفِرُ اللَّهَ” |
The best way is to recite the intimate prayers of the Ahl al-Bayt (AS), such as Du‘a 14 of al-Sahifa al-Sajjadiyya!
A mystic’s reminder:
“When presenting your complaint, be as though you see God; and if you do not see Him, know that He sees you.”
🌱 Step Four: Trust and Patience (Waiting for permission to act)
Aim: To move from anxiety to entrusting one’s affairs to God.
Practical steps:
Entrustment: Say “أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ” (Ghafir: 44).
Patience: Hold fast to forbearance until God’s permission to act is given.
Mindful attentiveness: Look for “divine signs”—such as changing circumstances or an inward inspiration—that may signal permission. Let the heart rejoice in the answer to prayer and the permission to act!
A mystic’s reminder:
“Patience means neither undue haste nor passivity, but constant readiness to act at the right moment.”
🌱 Step Five: Acting in Faith (Combining complaint with prudent action)
Aim: To turn complaint into constructive action through both individual and social approaches.
| Approach | Individual action | Social action |
| Inward | Repenting of sins that have enabled the enemy’s oppression | Collective self-reform (enjoining what is right) |
| Outward | Praying for the enemy (for guidance, or for the end of oppression) | Rising justly to defend the oppressed |
A mystic’s reminder:
“Complaint without action is a mirage, and action without complaint is rebellion. Weave the two together so that ‘intercession and prudent action’ go hand in hand.”
Summary of the Five Steps
| Step | Title | Key action | Outcome |
| 1 | Purifying the intention | “بِسْمِ اللَّهِ” and “حسبی الله” | Sincerity in one’s complaint |
| 2 | Preparing the letter of complaint | Writing down the details of the injustice | A precise complaint |
| 3 | Presenting the Complaint | Certainty, Intercession, and Glorification | Turning to the Hearer of All Complaints |
| 4 | Trust and Patience | Entrusting the Matter to God | Freedom from Anxiety |
| 5 | Faithful Action | Combining Prayer and Action | The Fulfilment of Divine Help |
🌸 A Supplication of Appeal and Struggle (A Practical Example)
This supplication is both a complaint and a plan of action; both an appeal and a call to act.
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
إِلَهِي! إِلَهِي!
O You from whom the reports of the oppressed are never hidden,
and O You who need no witnesses to recount their story,
and O You whose help is nearer to the oppressed than any breath!
My complaint:
O God, I bring before You my complaint against the oppression of so-and-so (the name of the enemy or tyrannical regime),
who has wronged me and the Muslim community,
blocked our path to growth and progress,
and stained the noble virtues of our faith with the slaughter of sin.
And I ask You, O Hearer of whispered prayers:
purify me of hatred and envy,
make my complaint sincere and solely for Your sake,
and adorn me with beautiful patience and complete trust in You.
My appeal:
By the right of Muhammad and the family of Muhammad (AS),
whom You have made the means through which Your grace flows,
and by the right of the oppressed Husayn, who brought his complaint before You in Karbala,
and by the right of the Promised Mahdi, whose advent is the supreme remedy for the world’s oppression.
My action:
O God, guide me beyond mere complaint to faithful action,
show me the way to reform myself and the community,
and make me steadfast in enjoining what is right and forbidding what is wrong.
If action calls for uprising and struggle,
grant me strength through Your power;
and if it calls for patience and forbearance,
adorn me with Your clemency.
My outcome:
O God, if Your help is to come in this world, grant it to us,
and if it is to come in the Hereafter, equip us with beautiful patience.
For You Yourself have said: «إِنَّ اللَّهَ مَعَ الصَّابِرِينَ»
and «إِنَّ نَصْرَ اللَّهِ قَرِيبٌ»
Amen, Lord of the worlds.
💠 How the Supplication Fits Together
| Step | Section of the Supplication | Explanation |
| 1. Purifying the Intention | “My complaint” (asking to be cleansed of hatred and envy) | ← Sincerity |
| 2. Framing the Complaint | “My complaint” (naming the enemy’s oppression) | ← Precision |
| 3. Presenting the Complaint | “My appeal” (certainty, intercession, and glorification) | ← Presence of heart |
| 4. Trust and Patience | “My outcome” (entrusting matters to God) | ← Freedom from anxiety |
| 5. Faithful Action | “My action” (combining prayer and effort) | ← The fulfilment of divine aid |
🌷
🌸✨
🌼Ali Sa’i (Abdullah Meshkat) 110.141 (903)🌼
✅ The “Armed Complaint” Devotional: A Rendition of Supplication 14 of al-Sahifa al-Sajjadiyya
1. In Praise of the Hearer of Complaints and the Nearest of Helpers
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
O You who know the accounts of the oppressed,
unveiled and undisguised in the book of Your knowledge,
and whose register holds the complaints of the wronged, needing neither witness nor explanation.
O You who have no need of witnesses’ testimony,
for You Yourself witness every whisper and behold every cry;
O You whose aid to the oppressed is nearer than a hurried breath,
and whose help is farther from the oppressor than the most distant horizon.
You know, my God,
what so-and-so has done to me:
what You have forbidden, and what he has permitted himself;
what he has closed against me, and what he has opened to me,
through the arrogance of blessings and the delusion of affliction.
2. Complaint, with “بِسْمِ الله” and blessings
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
By Your power, restrain my oppressor from wronging me,
and with Your might break the sharp blade of his injustice against me.
Keep him occupied with his own affairs,
so that he is left helpless and powerless before me.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
Do not make his injustice against me lawful,
and make Your aid against him gracious and victorious.
Keep me from doing as he has done,
and do not let me fall into the same state as he.
3. Pleading for divine justice and healing for a wounded heart
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
Grant me a triumphant victory over him,
one that heals my anger toward him
and brings an end to my resentment of him.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ،
In place of his injustice, grant me Your forgiveness;
in place of his wrongdoing, let Your mercy take its place.
For every hardship is slight beside Your anger,
and every calamity is as nothing beside Your good pleasure.
4. Cleansing the heart of injustice and seeking refuge in divine unity
اللَّهُمَّ!
Just as You have made us abhor injustice,
keep me safe from becoming an oppressor.
اللَّهُمَّ!
Let me complain to none but You,
and seek refuge with no ruler but You,
for You are sufficient and self-subsisting.
So bless Muhammad and his Household,
and join my prayer to its fulfilment;
bring the lifting of my grievance in its wake.
5. Under the shelter of contentment and patience, until the Day of Judgment
O God!
Do not afflict me with despair of Your fairness,
nor let him feel secure from Your censure,
so that he persists in wronging me
and confronts me over what is rightfully mine.
Make him know what You have promised the wrongdoers,
and show me what You have promised those in distress.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ
Grant me the grace to accept all that You have decreed for me and against me,
and make me content and at peace with all that You have taken from me and for me.
Guide me to the straightest path,
and set me to the soundest course.
6. The delay of help, if it is for the best
O God!
If it is better for me that punishment of the wrongdoer be delayed,
and that vengeance be withheld until the Day of Judgment,
then bless Muhammad and his Household,
and strengthen me from Your presence with sincere resolve and steadfast patience;
shelter me from the harm of longing and the fear that consumes the covetous.
Set in my heart an image of the reward You have stored up for me,
and impress upon it what punishment You have prepared for my enemy,
so that this image may help me be content with Your decree
and trust in Your choice.
Amen, Lord of the worlds!
For You are the Possessor of boundless grace
and have power over all things.
✅Conceptual lyricism (an expansive commentary on the Munajat)
1. “Hearer of complaints, Knower of whispered prayers”
“The Hearer who needs no witness”
A believer’s complaint is not a legal report but a “prayer of love,” in which the believer confides in the Creator.
“قُرْبَتْ نُصْرَتُهُ” means that God’s help is nearer to the wronged than every breath; yet this nearness depends on “sincerity in complaint” and “freedom from wrongdoing.”
2. “Blessings” are not merely benedictions, but a plea for help
The repetition of “اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ” in this prayer is a “means of appeal”:
Each blessing is a “plea for help,” bound up with “devotion to the Household of the Prophet (AS).”
This means that by seeking the intercession of the Family of Muhammad (PBUH), the believer asks God to restrain the wrongdoer and grant victory to His aid.
3. “وَ أَحْسِنْ عَلَيْهِ عَوْنِي” means that help comes not from spite, but for the sake of reform
The believer asks God to make His help against the wrongdoer “good and restorative,” not vengeful.
This is the same “transcendent wisdom” that, in earlier discussions, was described as “warding off evil with goodness.”
The loving believer seeks, first and foremost, not the destruction of the enemy but the “transformation of oppression into justice.”
4. “عَوِّضْنِي مِنْ ظُلْمِهِ عَفْوَكَ” means redressing oppression through divine mercy
The believer asks God to grant the enemy forgiveness and mercy in place of oppression.
This is a “purely monotheistic perspective”: the enemy’s oppression is not an obstacle to divine mercy, but an awakening of the mind—prompting us to look toward justice and seek God’s mercy, and thus turning us toward God, the Most Just of all judges.
The enemy’s oppression does not prevent God’s mercy from reaching the believer; rather, through a monotheistic orientation, that mercy grows more expansive.
5. “لَا أَشْكُو إِلَى أَحَدٍ سِوَاكَ” means affirming God’s oneness in one’s lament
The believer takes their complaint only to God’s presence, needing no authority besides Him.
This is the very essence of “devotional monotheism”: the believer relies not on the means, but on the One who brings about all means.
“صِلْ دُعَائِي بِالْإِجَابَةِ” means that prayer and complaint must lead to “real change,” rather than amounting to no more than a passing feeling.
6. “وَ رَضِّنِي بِمَا أَخَذْتَ لِي وَ مِنِّي” means contentment with God’s decree
The believer asks God to make them content with His decree, whether deliverance comes at once or is deferred until the Day of Resurrection.
This is the height of “loving surrender”: the believer accepts, with all their heart and soul, whatever God has chosen for them.
“صَبْرٍ دَائِمٍ” means that patience is not a passing state, but a “steadfast virtue.”
7. “صَوِّرْ فِي قَلْبِي مِثَالَ مَا ادَّخَرْتَ لِي” means that envisioning the reward brings contentment
The believer asks God to instill within their heart a vision of the reward of the Hereafter, so that their contentment with His decree may be strengthened and deepened.
This is a “psychospiritual theory”: envisioning the reward fosters contentment and patience, and frees the heart from worldly anxiety.
🌷 How this fuller exposition connects with the preceding discussions
|
Section of the Munajatnama |
Connection with the preceding discussions |
|
“إِذَا اعْتُدِيَ عَلَيْهِ” |
← Knowing the enemy (the outward level) |
|
“لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ” |
← God’s all-encompassing knowledge (whispered prayer) |
|
“وَ خُذْ ظَالِمِي عَنْ ظُلْمِي بِقُوَّتِكَ” |
← The art of “keeping the enemy occupied” (higher strategies) |
|
“وَ عَوِّضْنِي مِنْ ظُلْمِهِ عَفْوَكَ” |
← Purification of the heart (from rancour and envy) |
|
“لَا أَشْكُو إِلَى أَحَدٍ سِوَاكَ” |
← Affirming God’s oneness in seeking help (the discussion of the complaint) |
|
“وَ صِلْ دُعَائِي بِالْإِجَابَةِ” |
← Giving prayer the strength of action (the bond between prayer and action) |
|
“وَ رَضِّنِي بِمَا أَخَذْتَ لِي وَ مِنِّي” |
← Balancing hope and warning (contentment with God’s decree) |
💎 The Munajatnama’s closing words
“O heart accustomed to complaint! If your enemy’s oppression has wounded you,
take your complaint to the presence of the One who not only hears, but answers.
But beware lest your complaint spring from rancour, for then it would itself be another act of oppression.
A sincere complaint begins with ‘blessings upon the Prophet and his family,’
continues with ‘contentment with God’s decree,’
and ends with ‘a vision of the reward in the Hereafter.’
And know that if you were not granted victory in this world, in the Hereafter it will be stored up for you as a treasure beside which every affliction is made insignificant.”
🌸 A mystical gift
“O you who have complained to God of your enemy’s oppression,
know that your complaint is recorded in the ‘Manifest Book’,
and your tears are kept at the ‘Divine Throne’.
A day will come when the oppressor sees the recompense for his deeds,
and the oppressed receives theirs.
So be patient, for God’s help is near,
His path is clear,
and His promise is true.”
. 🌸✨
📜 List of Scientific, Theological, and Philosophical Propositions
(
🔹 A) Ontology
God’s knowledge is all-encompassing and infinite:
“یَا مَنْ لَا يَخْفَى عَلَيْهِ أَنْبَاءُ الْمُتَظَلِّمِينَ”
→ Nothing in the order of existence is hidden from God’s knowledge—not even the heart’s silent whispers.
Divine help is closer to the oppressed than every breath:
“یَا مَنْ قَرُبَتْ نُصْرَتُهُ مِنَ الْمَظْلُومِينَ”
→ In the order of creation, “temporal and spatial nearness” differs from “nearness in answering prayer”; God’s help is present in the “moment of need.”
God’s aid is far from the oppressor:
“یَا مَنْ بَعُدَ عَوْنُهُ عَنِ الظَّالِمِينَ”
→ God’s relationship with the oppressor is “negative”: that is, God withholds His help from the oppressor; He does not simply leave him to his own devices. (Abandonment, as opposed to divine enabling.)
The order of existence rests on “divine justice”:
“فَكُلُّ مَكْرُوهٍ جَلَلٌ دُونَ سَخَطِكَ، وَ كُلُّ مَرْزِئَةٍ سَوَاءٌ مَعَ مَوْجِدَتِكَ”
→ Worldly afflictions are insignificant beside God’s wrath; in other words, “divine justice” surpasses every form of worldly recompense.
The delay of retribution is grounded in wisdom:
“إِنْ كَانَتِ الْخِيَرَةُ لِي عِنْدَكَ فِي تَأْخِيرِ الْأَخْذِ لِي”
→ In the order of creation, “immediacy” does not always go hand in hand with “the good”; sometimes delay itself is the very essence of wisdom.
🔹 B) Epistemology
God needs no witness to know a complaint:
“يَا مَنْ لَا يَحْتَاجُ فِي قَصَصِهِمْ إِلَى شَهَادَاتِ الشَّاهِدِينَ”
→ Divine knowledge is all-encompassing: God knows the true nature of things directly, without mediation.
A believer’s complaint is a “love letter” to the Beloved:
“لَا أَشْكُو إِلَى أَحَدٍ سِوَاكَ”
→ Knowledge of divine oneness requires us to regard God alone as the “Hearer of our complaints” and to avoid every form of subtle shirk (reliance on anyone besides God).
Picturing the reward of the Hereafter strengthens contentment:
“صَوِّرْ فِي قَلْبِي مِثَالَ مَا ادَّخَرْتَ لِي مِنْ ثَوَابِكَ”
→ Experiential knowledge (picturing the reward) takes precedence over conceptual knowledge (knowing about the reward), because it is apprehended by the “heart.”
Certainty in God’s promise gives rise to patience:
“عَرِّفْنِي مَا وَعَدْتَ مِنْ إِجَابَةِ الْمُضْطَرِّينَ”
→ Certain knowledge of God’s promises leads to “psychological resilience.”
🔹 C) Moral Philosophy (Axiology)
A believer abhors oppression, not the person of the oppressor:
«كَمَا كَرَّهْتَ إِلَيَّ أَنْ أُظْلَمَ فَقِنِي مِنْ أَنْ أَظْلِمَ»
→ Divine ethics links “abhorrence of injustice” with “refraining from injustice”; abhorrence without restraint is incomplete.
A complaint should lead to “real change”:
«صِلْ دُعَائِي بِالْإِجَابَةِ، وَ اقْرِنْ شِكَايَتِي بِالتَّغْيِيرِ»
→ Any complaint that does not change a situation, whether personal or social, is a “futile feeling.”
Acceptance of God’s decree comes not from passivity, but from certainty:
«رَضِّنِي بِمَا أَخَذْتَ لِي وَ مِنِّي»
→ Acceptance is an “active act of the heart,” accompanied by “certainty that God’s choice is for the best.”
Prayer is a means of “disarming the oppressor”:
«خُذْ ظَالِمِي عَنْ ظُلْمِي بِقُوَّتِكَ، وَ افْلُلْ حَدَّهُ عَنِّي بِقُدْرَتِكَ»
→ Prayer is a “spiritual combat operation” that neutralizes the enemy’s power to attack.
Divine retribution heals the heart of the oppressed:
«أَعْدِنِي عَلَيْهِ عَدْوَى حَاضِرَةً، تَكُونُ مِنْ غَيْظِي بِهِ شِفَاءً»
→ In moral psychology, “divine justice” serves as a “psychological healer” for the oppressed: divine retribution is not vindictiveness, but the “healing of a wounded heart.”
Patience is not a temporary state, but a “steadfast virtue”:
«أَيِّدْنِي مِنْكَ بِنِيَّةٍ صَادِقَةٍ وَ صَبْرٍ دَائِمٍ»
→ Patience is a “deep-rooted moral virtue” strengthened by “sincere intention.”
Contentment is the fruit of envisioning the reward of the hereafter:
«اجْعَلْ ذَلِكَ سَبَباً لِقَنَاعَتِي بِمَا قَضَيْتَ»
→ Contentment is not a “psychological state,” but a “product of knowledge” that arises from “beholding the reward.”
🔹 D) Social Philosophy (Justice and Opposition to Injustice)
Injustice is not merely the oppressor’s act; it is also a “state of pride and arrogance”:
«بَطَراً فِي نِعْمَتِكَ عِنْدَهُ، وَ اغْتِرَاراً بِنَكِيرِكَ عَلَيْهِ»
→ Injustice is rooted in “pride in one’s blessings” and “heedlessness of punishment”; its remedy, therefore, is to “break down pride.”
The believer should seek refuge in God from “the oppressor’s state”:
«اعْصِمْنِي مِنْ مِثْلِ أَفْعَالِهِ، وَ لَا تَجْعَلْنِي فِي مِثْلِ حَالِهِ»
→ The believer seeks refuge in God not only from “committing injustice,” but also from “the oppressor’s state”—pride and arrogance.
The oppressor should fear the “security of denying God”:
«لَا تَفْتِنْهُ بِالْأَمْنِ مِنْ إِنْكَارِكَ»
→ False security—the conviction that “I am in the right”—is Satan’s greatest trap for the oppressor.
Divine justice reaches its perfection on the “Day of Judgment”:
«إِلَى يَوْمِ الْفَصْلِ وَ مَجْمَعِ الْخَصْمِ»
→ Perfect justice is realized in the Resurrection; this world is only the “field in which justice is sown,” not the “marketplace of final reckoning.”
“Supplication 14 of al-Ṣaḥīfa al-Sajjādiyya is a ‘concise treatise in practical theology,’ portraying God as ‘the Hearer who needs no witness,’ ‘the near Supporter of the oppressed,’ and ‘the All-Subduing One, far removed from the oppressor.’ Through ‘sincere complaint’ and ‘loving appeal,’ the believer asks God to restrain the oppressor from injustice, to bring contentment to the believer’s heart through ‘the vision of reward,’ and to grant them steadfast patience. In this supplication, ‘justice’ is not an abstract concept, but a ‘cosmic order’ realized in this world as a ‘trial’ and in the hereafter as the ‘settling of disputes.’”
📜 A 20-Article Charter for Justice-Seeking Believers
(Drawn from Supplication 14 of al-Ṣaḥīfa al-Sajjādiyya and the principles derived from it)
🌱 Part One: Ontological Principles (The Laws of Creation)
| Article | Principle | Brief Explanation | Practical Implication |
| 1 | God’s knowledge is all-encompassing and infinite. | No whispered word is hidden from God. | Trust that God hears you, and take your complaint to Him. |
| 2 | God’s help is closer to the oppressed than every breath they take. | Being near in time does not mean being near to answered prayer. | When you are in need, seek God’s help with a present heart. |
| 3 | God’s aid is far from the oppressor. | God withholds His help from the oppressor. | Do not fear the oppressor: God has left him to himself. |
| 4 | The order of existence rests upon divine justice. | Worldly calamities are insignificant beside God’s anger. | Know that every affliction is redressed by divine justice. |
| 5 | The delay of retribution is a matter of wisdom. | What comes swiftly is not always what is good. | Accept the delay in God’s help and trust in His wisdom. |
🌱 Part Two: Epistemological Principles (How We Know)
| Article | Principle | Brief Explanation | Practical Implication |
| 6 | God needs no witness to know of a complaint. | Divine knowledge is all-encompassing. | Before God, there is no need for witnesses or material evidence. |
| 7 | A believer’s complaint is a love letter to the Beloved. | To direct one’s complaint to God alone is to rely on Him. | Take your complaint only to God, and despair of all besides Him. |
| 8 | Picturing the reward of the hereafter nurtures contentment. | Experiential knowledge takes precedence over conceptual knowledge. | Before you complain, picture in your heart the reward for patience. |
| 9 | Certainty in God’s promise sustains patience. | Psychological resilience is the fruit of certainty. | Recall God’s promises and practise being certain of them. |
🌱 Part Three: Ethical Principles (The Philosophy of Action and Response)
| Article | Principle | Brief Explanation | Practical Implication |
| 10 | A believer abhors oppression, not the oppressor as a person. | Hatred of oppression must go hand in hand with refraining from oppression. | Abhor the oppressor for his oppression, |
| 11 | A complaint should lead to real change. | A complaint that brings no change is a futile emotion. | Pair your complaint with steps to set things right. |
| 12 | Acceptance of God’s decree arises from certainty. | Acceptance is an active act of the heart. | Accept wholeheartedly what God has chosen for you. |
| 13 | Prayer is a means of disarming the oppressor. | Prayer is a spiritual act of combat. | Before taking any practical steps, use prayer to neutralise your enemy’s power. |
| 14 | Divine retribution heals the heart of the oppressed. | Divine justice is a remedy for the oppressed person’s suffering. | Ask God for justice, not the vengeful self. |
| 15 | Patience is a steadfast virtue. | Patience is strengthened by sincere intention. | Practise patience as a daily habit. |
| 16 | Contentment is the fruit of picturing the reward of the Hereafter. | Contentment is a fruit of knowledge. | Before you complain, picture the reward of the Hereafter in your heart. |
🌱 Part Four: Social Principles (Justice and Standing Against Oppression)
| Item | Principle | Brief explanation | Practical consequence |
| 17 | Oppression stems from pride in one’s blessings and heedlessness of punishment. | The cure for oppression is to break that pride. | By recalling God’s blessings, guard yourself against the oppressor’s pride. |
| 18 | A believer should seek refuge in God from becoming an oppressor. | It is not enough to seek refuge from committing oppression. | Seek refuge in God also from the state of the oppressor—pride and arrogance. |
| 19 | An oppressor should fear the false security of denying God. | False security is Satan’s greatest snare. | Do not give the oppressor a false sense of security; warn them of God’s punishment. |
| 20 | Divine justice reaches its fullness on the Day of Judgment. | This world is a field in which justice is cultivated, not a marketplace where accounts are settled. | Leave ultimate justice to the Hereafter, and devote yourself to self-reform in this world. |
🌸✨
📜 A structured summary of “Presenting One’s Complaint before God” and “Preparing a Letter of Complaint”
🔹 Principle One: The nature of complaint and its place in the order of divine oneness
Presenting a complaint before God is a “discipline of knowledge” through which believers openly lay their oppression before the “Hearer of all complaints.”
This complaint is made not out of desperation, but from “certainty in God’s all-encompassing knowledge” and “faith in the nearness of His aid.”
The purpose of complaint:
1. Emotional release and connection to the source of strength.
2. Self-awareness, down to the details of one’s oppression.
3. Creating the conditions for God-centered action toward reform.
🔹 Principle Two: Conditions and etiquette of complaint (purifying what must come first)
| Condition | Explanation | Practical consequence |
| 1. Sincerity of intention | The complaint should be for God’s pleasure, not for revenge or to prove one’s superiority. | Before complaining, cleanse your heart of resentment and envy. |
| 2. Beginning with “بِسْمِ اللَّهِ” | Any important undertaking that does not begin in God’s name is left incomplete. | Begin your complaint with “بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ”. |
| 3. Knowing the enemy precisely | Without knowing the enemy’s wrongdoing, a complaint is weak and ineffective. | Record the details of your oppression and document the enemy’s wrongdoing. |
| 4. Repentance and purification of the heart | Repent of the sins that paved the way for the enemy’s oppression. | Before complaining, seek forgiveness and work to reform yourself. |
| 5. Observing the etiquette of divine oneness | Bring your complaint before God with humility and a fully present heart. | Act as though you see God; and if you do not see Him, know that He sees you. |
🔹 Principle Three: Practical steps for preparing and presenting a complaint (four essential steps)
| Step | Title | Key action |
| Step 1 | Preparing the letter of complaint | Write a precise account of the oppression (time, place, perpetrator, and type of wrongdoing), avoiding exaggeration. |
| Step 2 | Presenting Your Complaint Before God | Read your complaint with full presence of heart and certainty that God hears it (repeat “إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ”). |
| Step 3 | Seeking Intercession and Help | Seek the intercession of the Ahl al-Bayt (AS) and recite “اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ”. |
| Step 4 | Entrusting and Relying on God | Leave the outcome to God and let go of anxiety (“أُفَوِّضُ أَمْرِي إِلَى اللَّهِ”). |
🔹 Principle Four: Barriers to a Complaint Being Answered (An Intercessory Self-Assessment)
| Barrier | Example | Remedy |
| 1. Forgetting that God hears | Believing that one’s whispered prayer is hidden from God. | Recite the verses “نَحْنُ أَعْلَمُ بِما يَسْتَمِعُونَ بِهِ» و «هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ”. |
| 2. Veils of the ego | Resentment, envy, pride, and arrogance. | Repent, seek forgiveness, and practise humility. |
| 3. Severing one’s connection with the Quran | Being deprived of the divine word through denial of the meeting with God. | Recite the Quran daily with reflection. |
| 4. Relying on other than God | Complaining to a created being before taking one’s complaint to the Creator. | Take your complaint first to God, then pursue lawful means. |
🔹 Principle Five: The Role of Divine Verses in a Complaint (Awakening the Fitrah)
The Quran interprets the fitrah: divine verses awaken the human being’s innate awareness of God’s oneness and draw attention to God’s all-encompassing knowledge.
Key verses in this text:
“نَحْنُ أَعْلَمُ بِما يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَ إِذْ هُمْ نَجْوى” (al-Isra: 47) ← God hears whispered conversations.
“وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ” (al-Hadid: 4) ← God’s abiding presence.
“وَ لا يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ” (Yunus: 61) ← God’s all-encompassing knowledge.
Practical application: As you prepare your complaint, recite the verses above and strengthen your certainty.
🔹 Principle Six: Composing a Complaint (Combining Intercession and Practical Measures)
| Element | Description | Outcome |
| Intercession | Adorn your complaint with God’s name and blessings upon the family of Muhammad (PBUH). | ← The door to a response is opened. |
| Practical measures | Pair your complaint with corrective action (enjoining what is right and forbidding what is wrong). | ← The complaint leads to real change. |
| Reliance on God | Leave the outcome to God and free yourself from anxiety. | ← The heart finds peace. |
| Patience | Be patient until God gives permission to act. | ← Divine help arrives in its own time. |
🔹 Principle Seven: A Key Point in Analyzing Whispered Conversations (A Subtle Insight and Supplement)
Analyzing “the third in a whispered conversation”:
In the verse “ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلاَّ هُوَ رابِعُهُمْ” (al-Mujadila: 7), “the third” means all that is other than the two people: their surroundings, time, angels, devils, limbs, throats, brains, and even the person’s very essence.
Conclusion: No whispered conversation takes place in a void; it unfolds amid created things and in the presence of the Creator. So, certain that God hears, be mindful of Him in every whispered conversation, and bring it sincerely before Him.
Overall Summary (Seven Principles at a Glance)
| Core | Title | Key Content |
| 1 | The Nature of Complaint | Complaint is a monotheistic form of spiritual knowledge that connects one to God and lays the groundwork for action. |
| 2 | The Etiquette of Complaint | Sincerity, «بِسْمِ اللَّهِ», recognizing the enemy, repentance, and presence of heart. |
| 3 | Practical Stages | Preparation, presentation, seeking intercession, and entrusting the matter to God. |
| 4 | Obstacles to an Answer | Forgetfulness of God’s hearing, the veils of the ego, severing one’s connection with the Quran, and reliance on other than God. |
| 5 | The Role of the Quran | God’s verses open the heart to its innate nature and strengthen certainty in God’s knowledge. |
| 6 | The Art of Complaint | Combining intercession, practical measures, trust in God, and patience. |
| 7 | An Analysis of Private Discourse | No private discourse is hidden from God’s knowledge; so bring your complaint before Him with modesty and certainty. |
🌸 Final Summary (One Comprehensive Paragraph)
“Presenting one’s complaint before God is a ‘spiritual and tactical discipline’ in which the believer, with ‘certainty in God’s all-encompassing knowledge’ and a ‘heart cleansed of rancour and envy,’ lays their grievance before the ‘Hearer of all complaints’ with evidence and sincerity. This complaint is accompanied by ‘seeking the intercession of the Ahl al-Bayt (AS)’ and ‘practical measures’ (enjoining what is right and forbidding what is wrong), and brought to completion through ‘entrusting the matter to God, reliance upon Him, and patience.’ Along this path, God’s verses open the heart to its innate nature, while reflection on ‘private discourse’ (none of which is hidden from God) deepens the believer’s modesty and certainty. This is the ‘art of composing a petition of complaint’: it leads from ‘complaint alone’ to ‘faithful action,’ guiding the believer from ‘the slaughter of noble virtues’ to ‘the field where noble virtues flourish.’”
🌼🌸☘️🌷🌹🌻 🕋 🤲 🌙 ✳️✅ ❇️ ✨🔆💫🔆
[1] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص24 Hasan ibn Ali (AS), the eleventh Imam, School of Imam al-Mahdi (may God hasten his noble advent) — Iran; Qom, first edition, 1409 AH.
[2] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص24 Hasan ibn Ali (AS), the eleventh Imam, School of Imam al-Mahdi (may God hasten his noble advent) — Iran; Qom, first edition, 1409 AH.
[3] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص22 Hasan ibn Ali (AS), the eleventh Imam, School of Imam al-Mahdi (may God hasten his noble advent) — Iran; Qom, first edition, 1409 AH.
[4] التفسير المنسوب إلى الإمام الحسن العسكري عليه السلام ؛ ؛ ص25 Hasan ibn Ali (AS), the eleventh Imam, School of Imam al-Mahdi (may God hasten his noble advent) — Iran; Qom, first edition, 1409 AH.
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Master Ali Saei
(Abdullah Meshkat) Researcher and commentator on Shi‘i wisdom and the foundations of divine unityA researcher specializing in religious studies and divine unity, with a particular focus on the Qur’an and Hadith (the Two Weighty Things). His research has centered primarily on the Qur’an and Hadith; in recent years, he has also explored divine unity and critiques of philosophical viewpoints.
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