The Remarkable Station of the Believer

🌸🔆🌿   “The Dignity and Innate Nature of the Believer”  “Managing Suspicion and Misgiving”

🔅🌹 An abridged summary, with supplement: “The Reality of the Believer” — “Commentary on Supplication 20 of al-Ṣaḥīfa al-Sajjādiyya”  “Session 213”  “ وَ مِنْ ظِنَّةِ أَهْلِ‏ الصَّلَاحِ‏ الثِّقَة” “Managing Suspicion and Misgiving” and more…       1402.08.25    Ali Saei (Abdullah Meshkat) 110.141(903)  🌹🔅

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌼A prayerful remedy for “blind longing, suspicion, and envy” 🌼🔅

🌷Envy is like a wild beast: if it is not tamed and is left to its own devices, it robs a person of inner peace.

🌷If envy’s strength is not restrained, it can cripple a person’s spiritual capacity, cast them into humiliation, destroy every virtue in them from beginning to end, and bring them crashing down from the heights.

🌷Imam Sajjad, peace be upon him, sets out the finest remedy for envy in his intimate prayer.

🌷A remedy for dead and blind desires, misguided suspicions, and envy

🌸🔆اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّكَ، وَ مَا أَجْرَى عَلَى لِسَانِي مِنْ لَفْظَةِ فُحْشٍ أَوْ هُجْرٍ أَوْ شَتْمِ عِرْضٍ أَوْ شَهَادَةِ بَاطِلٍ أَوِ اغْتِيَابِ مُؤْمِنٍ غَائِبٍ أَوْ سَبِّ حَاضِرٍ وَ مَا أَشْبَهَ ذَلِكَ نُطْقاً بِالْحَمْدِ لَكَ، وَ إِغْرَاقاً فِي الثَّنَاءِ عَلَيْكَ، وَ ذَهَاباً فِي تَمْجِيدِكَ، وَ شُكْراً لِنِعْمَتِكَ، وَ اعْتِرَافاً بِإِحْسَانِكَ، وَ إِحْصَاءً لِمِنَنِكَ.[1]

🌸🔆O God, whatever desire, suspicion, or envy Satan casts into my heart, transform it into remembrance of Your majesty, reflection on Your power, and counsel directed against Your enemy.

Every insult, idle word, or slander against someone’s good name; every false testimony, backbiting of an absent believer, insult of those present, and whatever else Satan places upon my tongue—transform it into praise and thanks to You, into greater exaltation of You, into words proclaiming Your glory and majesty, into gratitude for Your blessings, acknowledgment of Your graciousness, and enumeration of Your favors.[2]

🌷Blind desires cloud a person’s inner eye, which sees truth, and veil their vision of the Hereafter.

🌷Worldly desires are like lifeless hopes: they confine a person’s life to this world and extinguish their life in the celestial realm.

🌷A person’s aspirations are like wings: the higher the aspiration, the loftier the flight; the more mean and petty the aspiration, the lower the horizon of flight. Worldly desires confine people to this world, and their thoughts will never travel beyond its horizon.

🌷Aspirations directed toward the Hereafter and toward God lift a person’s horizon of flight beyond the bounds of existence.

🌷Longing of this kind means worldly desires that blight the heart, making it sick and enslaved to this world. Since this world is not where true joy and pleasure are found, such desires leave a person depressed and spiritually lifeless.

🌷A person is diminished by worldly desires, but attains honor and nobility through pure, celestial aspirations.

🌷When a person is immersed in remembrance of God and reflection on the boundless power of the Lord of the worlds, blind, lifeless desires have no room to take hold or form. This keeps the mind clear of ill suspicions and saves it from the deadly poison of envy.

🌷If a lowly person remembers the Majestic One in all His majesty, the Majestic Creator, in turn, remembers His servant in a way befitting His own transcendent majesty.

🌷When a person’s mind and thoughts move within the domain of divine power, they grow so strong that misfortunes no longer dare draw near.

🌷If a person devises a strategy against God’s enemy, the Creator, who governs all affairs, will ordain that servant’s affairs through His transcendent wisdom.

🌷Imam Sajjad, peace be upon him, not only reveals the affliction beautifully, but also presents its remedy beautifully. His diagnosis is as beautiful as his cure.

🔅🌼 O God, make me one of “the righteous among Your servants” 🌼🔅

🌸🔆اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَ مَتِّعْنِي بِالاقْتِصَادِ، وَ اجْعَلْنِي مِنْ أَهْلِ السَّدَادِ، وَ مِنْ أَدِلَّةِ الرَّشَادِ، وَ مِنْ صَالِحِ الْعِبَادِ، وَ ارْزُقْنِي فَوْزَ الْمَعَادِ، وَ سلَامَةَ الْمِرْصَادِ.[3]

 🌸🔆O God, bless Muhammad and his family. Grant me moderation and place me among those who are right. Make me one of those who guide others along the path of truth, and one of Your righteous servants. Grant me salvation on the Day of Resurrection and keep me safe from the Fire of Hell.[4]

🌷The station of righteousness is so exalted that Imam Sajjad’s prayers return to it again and again. To seek the station of «صالح العباد»—the station of “the righteous among God’s servants”—is one of the greatest and most precious distinctions a servant of God can ask for. Imam Sajjad’s supplication for this station is marked by a particular subtlety: it is as though righteousness takes precedence over servitude, so that servitude itself finds meaning through righteousness.

🔅🌼 أَبْقِ لِنَفْسِي مِنْ نَفْسِي مَا يُصْلِحُهَا 🌼🔅

🌷O God, preserve from my self, for the good of my self, whatever is worthy of it.

🌷O God, preserve from my self’s possessions what is worthy of it, and take away what is unworthy.

🌷O God, take from me whatever in my self keeps me from sincerity, and leave in me whatever makes me good.

🔅🌼 وَ لِمَا فَسَدَ صَلَاحٌ🌼🔅

🌷O God, whatever in my being has fallen into ruin, You can set right. O God, You are the remedy for every corruption. O God, even if the jewels of my being are spoiled, You are worthier than all I possess or lack. O God, with You, I can conceive of no deficiency. O God, all things come from You, yet You transcend all existence.   You are the Everlasting, and my righteousness. O God, though I am insignificant, I will be content with none but You. O God, whoever is content with anyone but You is ruined and destroyed. O God, You alone are worthy of Your creation, for You are its first and final choice. O God, whoever chooses another in Your place is content with something other than serving You. O God, when You are my righteousness, what have I to fear from corruption and ruin?

🌸🔆اللَّهُمَّ خُذْ لِنَفْسِكَ مِنْ نَفْسِي مَا يُخَلِّصُهَا، وَ أَبْقِ لِنَفْسِي مِنْ نَفْسِي مَا يُصْلِحُهَا، فَإِنَّ نَفْسِي هَالِكَةٌ أَوْ تَعْصِمَهَا.   اللَّهُمَّ أَنْتَ عُدَّتِي إِنْ حَزِنْتُ، وَ أَنْتَ مُنْتَجَعِي إِنْ حُرِمْتُ، وَ بِكَ اسْتِغَاثَتِي إِنْ كَرِثْتُ، وَ عِنْدَكَ مِمَّا فَاتَ خَلَفٌ، وَ لِمَا فَسَدَ صَلَاحٌ،[5]

🌸🔆O God, take from me every trait that does not bring my self to safety, and leave with me every trait that helps set my self right. For the self will perish unless You keep it in Your protection.

O God, when I am grieving, You are my resource; when I am denied my share, I turn to You for provision. Whenever misfortune befalls me, I cry out to You for help. Whatever is lost, You restore; whatever is ruined, You set right.[6]

🔅🌼 It is a mistake for the unrighteous to measure their deeds against those of the righteous 🌼🔅

🌷Let us now continue our discussion of « وَ مِنْ ظِنَّةِ أَهْلِ‏ الصَّلَاحِ‏ الثِّقَة»; we have not yet been quenched by the vast ocean of this blessed passage.

🌷The thoughts and opinions of the righteous—those who are worthy—bring healing, while those of the unworthy bring ruin.

🌷Let us be mindful of our thoughts and opinions! If our thoughts fly from the bow of our hearts without discernment, they can lead to danger.

🌷Let us guide our thoughts and opinions wisely, so that we do not lose our way in their endless turns.

🔅🌼 Ruinous suspicion 🌼🔅

🌷Suspicion is justified only when we have compelling evidence for it.  

🌷Suspicion of a believer is condemned. All a believer’s words and actions should be interpreted favourably, unless compelling and clear evidence proves otherwise.

🌷The suspicions of the righteous are grounded in knowledge and awareness, and arise from a particular concern for the common good. The suspicion of a righteous person is surely a sign that the one suspected has strayed from the path of faith. But this does not mean that anyone may presume to suspect another without knowledge or proof.

🌷The suspicion of the righteous is a sign that the one suspected has strayed from the path of faith. But when anyone who is not among the righteous suspects a believer, that suspicion is a sign that the one who harbours it has strayed from the path of faith.

🌷To suspect a believer burns away one’s faith. Let us guard our faith, for it hangs on a “suspicion.”

🌷Suspicion of a believer melts away faith and reduces the person to ashes.

🌸🔆عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا اتَّهَمَ الْمُؤْمِنُ أَخَاهُ انْمَاثَ الْإِيمَانُ مِنْ قَلْبِهِ‏ كَمَا يَنْمَاثُ‏ الْمِلْحُ‏ فِي‏ الْمَاءِ.[7]

🌸🔆Imam al-Sadiq, peace be upon him, said: “When a believer accuses his brother, faith melts in his heart just as salt dissolves in water.”

🔅🌼 A believer’s sanctity has many degrees 🌼🔅

🌷A believer’s sanctity surpasses that of the Kaaba. A believer’s sanctity is three times that of the Kaaba.

🌸🔆رُوِيَ‏ أَنَّ رَسُولَ اللَّهِ ص نَظَرَ إِلَى الْكَعْبَةِ وَ قَالَ مَرْحَباً بِالْبَيْتِ‏ مَا أَعْظَمَكَ وَ مَا أَعْظَمَ حُرْمَتَكَ عَلَى اللَّهِ وَ اللَّهِ لَلْمُؤْمِنُ أَعْظَمُ حُرْمَةً مِنْكَ- لِأَنَّ اللَّهَ حَرَّمَ مِنْكَ وَاحِدَةً وَ مِنَ الْمُؤْمِنِ ثَلَاثَةً مَالَهُ وَ دَمَهُ وَ أَنْ يُظَنَّ بِهِ ظَنَّ السَّوْء[8]

🌸🔆It is related that the Messenger of God, peace and blessings be upon him and his family, looked at the Kaaba and said: “How splendid you are, House of God, and how great and honoured you are in God’s sight! But, by God, a believer’s sanctity is greater than yours. For God has forbidden one thing in your regard, but three in a believer’s: his property, his blood, and harbouring suspicion against him.”

🌷God Almighty has forbidden every kind of suspicion against a believer. Let us take care not to violate what God has forbidden.

🌷A believer is a mine of faith, and faith is a singular, priceless jewel. Let us not accuse a mine of such precious treasures. Let us not attribute light to darkness. So long as the lamp of a believer’s faith has not gone out, let us not accuse him of darkness, obscurity, or wrongdoing.

🌸🔆قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ‏ ضَعْ‏ أَمْرَ أَخِيكَ‏ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مَا يَغْلِبُكَ مِنْهُ‏  وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا.[9]

🌸🔆Imam Ali, peace be upon him, said: “Interpret your brother’s conduct in the best possible light until he does something that leaves you no room for excuse. And never think ill of a word spoken by your brother so long as you can find a good interpretation for it.”

🔅🌼 The believer is beloved and renowned in the heavens 🌼🔅

🌷A believer’s wings are broader than those of the angels. The believer is a shining star in the heavens.

🌸🔆وَ قَالَ ص‏ مَثَلُ‏ الْمُؤْمِنِ‏ كَمَثَلِ‏ مَلَكٍ مُقَرَّبٍ وَ إِنَّ الْمُؤْمِنَ أَعْظَمُ عِنْدَ اللَّهِ وَ أَكْرَمُ عَلَيْهِ مِنْ مَلَكٍ مُقَرَّبٍ وَ لَيْسَ شَيْ‏ءٌ أَحَبَّ إِلَى اللَّهِ مِنْ مُؤْمِنٍ تَائِبٍ وَ مُؤْمِنَةٍ تَائِبَةٍ وَ إِنَّ الْمُؤْمِنَ يُعْرَفُ فِي السَّمَاءِ كَمَا يُعْرَفُ الرَّجُلُ فِي أَهْلِهِ وَ وُلْدِه‏[10]

🌸🔆The Messenger of God, blessings and peace be upon him and his family, said: “The believer is like a near angel, and a believer’s sanctity and honour before God are greater even than those of a near angel. Nothing is more beloved to God than a man or woman who repents. The believer is known in the heavens just as a person is well known to his wife and children.”

🌷The believing man and the believing woman are known in the heavens, but remain unknown to the people of the earth. The believer is familiar to the heavens and a stranger on earth.

🔅🌼 Love becoming devotion is a journey of love from the earthly realm to the heights of the Throne 🌼🔅

🌷The true believer is the true Shi‘i, and the true Shi‘i is one who loves and is devoted: one who has transformed love into devotion and carried the beloved’s journey of love to the height of its fulfilment.

🌷A true believer is a sincere Shi‘i, and a true Shi‘i is one whose love and devotion are genuine—a believer in truth and in the depths of the soul, unlike those who are believers in name alone.

🌸🔆 قَالَ أَبُو عَبْدِ اللَّهِ ع‏ الشِّيعَةُ ثَلَاثٌ مُحِبٌ‏ وَادٌّ فَهُوَ مِنَّا وَ مُتَزَيِّنٌ بِنَا وَ نَحْنُ زَيْنٌ لِمَنْ تَزَيَّنَ بِنَا وَ مُسْتَأْكِلٌ بِنَا النَّاسَ وَ مَنِ اسْتَأْكَلَ بِنَا افْتَقَرَ.[11]

🌸🔆Imam al-Sadiq (AS): “There are three kinds of Shi‘a: one who loves and shows affection—such a Shi‘i is one of us; one who adorns himself with us, for we are the adornment of whoever adorns himself with us; and one who makes his living from people by invoking our name. Whoever makes his living through us will end up poor.”

🌷Love must flow and spread; otherwise, like stagnant water, it will turn foul. “One who loves and shows affection” is a lover whose devotion has been proven—a lover like a mighty sea, surging and alive with waves.

🌷Whoever seeks gain and prestige through the Ahl al-Bayt (AS), or uses their name to attain social standing and influence, will gain no share of love and devotion.

🌷Anyone who turns the Ahl al-Bayt (AS) into a means of pursuing worldly ambitions, or uses their name to make people serve their own interests, will be afflicted with poverty, outwardly and inwardly. They are like bloodthirsty predators who commit crimes and trade in the name of the Ahl al-Bayt (AS).  

🔅🌼Recognise the true Shi‘i by three signs🌼🔅

🌸🔆 عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: امْتَحِنُوا شِيعَتَنَا عِنْدَ ثَلَاثٍ‏ عِنْدَ مَوَاقِيتِ‏ الصَّلَاةِ كَيْفَ مُحَافَظَتُهُمْ عَلَيْهَا وَ عِنْدَ أَسْرَارِهِمْ كَيْفَ حِفْظُهُمْ لَهَا عِنْدَ عَدُوِّنَا وَ إِلَى أَمْوَالِهِمْ كَيْفَ مُوَاسَاتُهُمْ لِإِخْوَانِهِمْ فِيهَا.[12]

🌸🔆Imam al-Sadiq (AS): “Test our Shi‘a on three occasions: at prayer, to see how they uphold it; when entrusted with secrets, to see how they keep them from our enemies; and in their wealth, to see how they support their brothers.”

🔅🌼The Shi‘i is inseparable from the ‘Itrat; they share the same substance🌼🔅

🌷The secret of the Shi‘i’s love for the Ahl al-Bayt (AS) lies in their shared nature: the Shi‘a and the ‘Itrat are of one essence. The Shi‘a are parts of the soul of the ‘Itrat.

🌸🔆 [عَنْ‏] أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ مُحَمَّداً ص مِنْ طِينَةٍ مِنْ جَوْهَرَةٍ تَحْتَ الْعَرْشِ وَ إِنَّهُ كَانَ لِطِينَتِهِ نَضْجٌ‏ فَجَبَلَ‏ طِينَةَ أَمِيرِ الْمُؤْمِنِينَ ع مِنْ نَضْجِ طِينَةِ رَسُولِ اللَّهِ ص وَ كَانَ لِطِينَةِ أَمِيرِ الْمُؤْمِنِينَ ع نَضْجٌ‏ فَجَبَلَ‏ طِينَتَنَا مِنْ فَضْلِ طِينَةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ كَانَتْ لِطِينَتِنَا نَضْجٌ‏ فَجَبَلَ‏ طِينَةَ شِيعَتِنَا مِنْ نَضْجِ طِينَتِنَا فَقُلُوبُهُمْ تَحِنُّ إِلَيْنَا وَ قُلُوبُنَا تَعْطِفُ عَلَيْهِمْ تَعَطُّفَ الْوَالِدِ عَلَى الْوَلَدِ وَ نَحْنُ خَيْرٌ لَهُمْ وَ هُمْ خَيْرٌ لَنَا وَ رَسُولُ اللَّهِ لَنَا خَيْرٌ وَ نَحْنُ لَهُ خَيْرٌ.[13]

🌸🔆Imam al-Sadiq (AS) said: “When God willed to create the Prophet (PBUH) from a precious clay beneath the Throne, that clay gave off effusions. From the effusions of the Prophet’s (PBUH) clay, God created the Commander of the Faithful (AS); from the effusions of the Commander of the Faithful’s (AS) clay, He created our clay; and from the effusions of our clay, He created the clay of our Shi‘a. This is why the hearts of the Shi‘a are drawn to us, and our hearts are turned towards them: with the tenderness a father feels for his child. We are a blessing to the Shi‘a, and they are a blessing to us; the Messenger of God (PBUH) is a blessing to us, and we are a blessing to him.”

🔅🌼Closing words from the intimate gathering at Meshkat-e Noor, 1402.08.25🌼🔅

🌷The Imam of the Age (AS) has the power to disarm the world in an instant. By God’s permission, he can lock every weapon in the world, for all things obey God’s Proof, who brings them into obedience by God’s permission, willingly or unwillingly.

🌷Modern knowledge stands on «علی شفا جرف هار» and will collapse with a single slip; before long, new sciences will replace the unstable ones.

🌻🔅At-Tawbah 9:109   أَ فَمَنْ أَسَّسَ بُنْيانَهُ عَلى‏ تَقْوى‏ مِنَ اللَّهِ وَ رِضْوانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيانَهُ عَلى‏ شَفا جُرُفٍ هارٍ فَانْهارَ بِهِ in جَهَنَّمَ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمينَ

🌻🔅Is one who lays his foundation upon devotion to God and His good pleasure better, or one who lays it on the brink of a crumbling precipice, so that it collapses with him into the Fire of Hell? God does not guide the wrongdoing people!

“Nature” (ṭīnat) means a particular combination of elements brought together, fertile for cultivation and able to receive every seed.

🌷With its distinctive elements, the primordial nature is the raw material of wonders and marvels.

🌷The effusions arising from the mingling of the nature of the Prophet’s Household are the very secret of the creation of the Shia.

🌻🔅Ṣād 38:75   قالَ يا إِبْليسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعالينَ

🌻🔅He said, “O Iblis! What prevented you from prostrating to the one I created with My own two hands? Were you arrogant, or were you among the exalted?”

🌷The true Shia possesses all the planes and degrees of the Greater World. His father is light and his mother is mercy. The truly dead are those whose luminosity has died.

🌷Destructive, poisonous waves issue from the soul of an evil person. The more evil a person is, the greater his power of destruction—like the release of the destructive energy of the atom.

🌷Even though sins were committed in the primordial world, dispositions can change in this world. Just as outward traits can change here, so too can inner dispositions.

🌷All time, held within timelessness, is like a single point. All time and space are, in an instant—beyond time and space—concealed within pre-eternity. God’s knowledge encompasses all that exists in time and space. The entire course of creation, of times and places, past, present and future, was and is, in an instant, present in pre-eternity. This very “now” of ours is present in pre-eternity.

🌷The encompassing nature of divine knowledge is a mystery beyond our grasp. How can we encompass a knowledge that encompasses everything?

🌷The geography of human choice cannot extend beyond its own bounds. Not only is the scope of human choice limited; even the exercise of that limited choice comes about only by God’s permission.

🌻🔅“لَا جَبْرَ وَ لَا تَفْوِيضَ، وَ لكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ”

🌷Within the realm of destiny, the human being is subject to what is decreed and is limited; even within that realm, there are specific bounds—let alone in relation to the vast expanse of God’s will, volition and knowledge.

🌷Human knowledge cannot cross its own boundaries. It is knowledge shaped by destiny: knowledge interpreted and brought down to a lower level.

🌷Perhaps each person’s world is made up of that person’s thoughts; their world is a display of those thoughts.

🌷Perhaps a person is absorbed in thought in the Highest Heaven, while the world of that thought is displayed on their screen.

🌷Perhaps the harm caused by understanding something too soon, before one is ready, cannot be undone.

🌷Any knowledge understood before its appointed time only adds to a person’s difficulties.

🌷Perhaps knowing and understanding certain things does more harm than good.

🌻🔅Al-Māʾidah 5:101   O أَيُّهَا الَّذينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَ إِنْ تَسْئَلُوا عَنْها حينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْها وَ اللَّهُ غَفُورٌ حَليمٌ

🌻🔅You who believe, do not ask about things which, if made known to you, would distress you. If you ask about them while the Qur’an is being revealed, they will be made clear to you. God has pardoned you for them; God is All-Forgiving, Forbearing.

🌷Perhaps understanding too soon is like misunderstanding. Some mysteries, if disclosed at the wrong time, may bring worship to a halt instead of deepening it.

[1] Al-Ṣaḥīfa al-Sajjādiyya, p. 96 ʿAlī ibn al-Ḥusayn, the fourth Imam; al-Hādī Publishing House, Qom, first edition, 1376 Sh.

[2]Al-Ṣaḥīfa al-Sajjādiyya / translated by Āyatī, p. 131

[3] Al-Ṣaḥīfa al-Sajjādiyya, p. 96 ʿAlī ibn al-Ḥusayn, the fourth Imam; al-Hādī Publishing House, Qom, first edition, 1376 Sh.

[4]Al-Ṣaḥīfa al-Sajjādiyya / translated by Āyatī, p. 132

[5] Al-Ṣaḥīfa al-Sajjādiyya, p. 98 ʿAlī ibn al-Ḥusayn, the fourth Imam; al-Hādī Publishing House, Qom, first edition, 1376 Sh.

[6]Al-Ṣaḥīfa al-Sajjādiyya / translated by Āyatī, p. 132

[7] Al-Kāfī (Islamic edition), vol. 2, p. 361  al-Kulaynī, Islamic Books Publishing House, Tehran, fourth edition, 1407 AH.

[8] Mishkāt al-Anwār fī Ghurar al-Akhbār, text, p. 78 al-Ṭabrisī, al-Ḥaydariyya Library, Najaf, second edition, 1385 AH / 1965 CE / 1344 Sh.

[9] Al-Kāfī (Islamic edition), vol. 2, p. 362  al-Kulaynī, Islamic Books Publishing House, Tehran, fourth edition, 1407 AH.

[10] Rawḍat al-Wāʿiẓīn wa-Baṣīrat al-Muttaʿiẓīn (old edition), vol. 2, p. 293  al-Fattāl al-Nīshābūrī, Raẓī Publications, Iran, Qom, first edition, 1375 Sh.

[11] Al-Khiṣāl, vol. 1, p. 103 Ibn Bābawayh, Muḥammad ibn ʿAlī; Society of Seminary Teachers, Qom, first edition, 1362 Sh.

[12] Al-Khiṣāl, vol. 1, p. 103  Ibn Bābawayh, Society of Seminary Teachers, Qom, first edition, 1362 Sh.

[13] Biḥār al-Anwār (Beirut edition), vol. 25, p. 8 al-Majlisī, Arab Heritage Revival House, Beirut, second edition, 1403 AH.