Essence of Devotion and Substance of Possession

Essence of Devotion and Substance of Possession

Identification:

• Author: Mohammad Reza Nokonam (b. 1327)
• Title: Essence of Devotion and Substance of Possession / Mohammad Reza Nokonam
• Publisher: Islamshahr: Sobh Farda Publications, 2012
• Physical Description: 104 pages; 20.5 x 14.5 cm
• Series: Works Collection; 125
• ISBN: 978-600-6435-37-4
• Price: 30,000 Rial
• Catalogue Number: 2927460
• Library of Congress Classification: BP225.2/N8G9 2012
• Dewey Decimal Classification: 297.464
• Back Cover Note: English translation: Essence of devotion and substance of possession.

Preface

This work addresses the correct and proper way of worship and servitude towards the Divine. What is the true essence of devotion and the path to achieving it, which in turn results in the substance of possession? What distinguishes worship from mere greed? What is the difference between genuine devotion to the Divine and the worship motivated by love? How does inner purity shape the essence of devotion and ease the path to unity (Tawhid) and guardianship (Wilayah)? What are the conditions of obligation in servitude?

This book seeks to answer such questions, differentiating the path of devotion from selfish desires and deviations from reason. It warns against the innovations of the soul and the temptations of Satan’s solitude.

Furthermore, the author considers brokenness in servitude as one of the key components of the process of devotion and distinguishes between humility and disgrace. One of the dangers on the path of devotion is that worshippers may become fixated on their acts of worship, thus falling into the trap of transactional devotion. When this happens, worshippers will falter in their commitment to genuine servitude and deviate from their path.

The book also highlights the dangers of extremism in religious acts, superficiality, and the institutionalization of one-dimensional culture in the propagation of prayers.

It elaborates on the wisdom behind rituals like the call to prayer, the standing, bowing, and prostrating in prayer, fasting, pilgrimage (Hajj), the act of circumambulation (Tawaf), and giving of alms (Khums), and emphasizes the necessity of appreciating the time in the holy month of Ramadan, the secrets of Laylat al-Qadr, the etiquettes of supplication, and the principles of divine vision. It is hoped that these discussions will benefit the readers.

Opening Prayer: And our final invocation is: All praise is due to Allah, the Lord of the worlds.

Essence of Devotion and Greed

The lover of God is forever in love and has no way of turning back from this love. They love God with all their might. If this love for God were to be purely conscious or even existential, even if, hypothetically, God were a beggar, the lover would still love and serve Him. How could a servant love God like this? Can you, as a disciple, not love your spiritual teacher even if he loses all his knowledge and power to help you? Many of God’s servants worship a deity that is only concerned with providing them food and sustenance—such a deity serves them only as a means of satisfying their material needs. However, some are more profound in their worship and seek not just a God who provides sustenance but a higher truth, one that transcends both this world and the next. The love of God becomes real not when it is conditional upon material gain, but when it transcends all desires. A true servant of God worships Him not because of any reward, not because He provides anything, but because God is worthy of worship in His very essence.

The true test of devotion is whether one would still love and serve God even in the most extreme circumstances, and this is the essence of pure worship.

The Essence of Existential and Conscious Worship of the Divine

Everyone believes in Heaven and Hell to the extent of their certainty, and this belief influences their actions. However, no one had as firm a belief in Heaven and Hell as Amir al-Mu’minin (Ali). He saw them not just as concepts but as real, observable truths. He worshipped God not from fear of Hell or hope of Heaven, but because He saw Him as worthy of worship. This higher form of worship is existential, not motivated by selfish desires but by the recognition of God’s inherent worthiness of worship.

True devotion lies in the act of worshipping God for His own sake, not for any rewards, whether it is Heaven, Hell, or any material benefit. As stated in a profound prayer: I do not worship You out of fear of Your Hell or hope for Your Heaven; rather, I find You worthy of worship. This consciousness, deeply ingrained in one’s soul, transcends the superficial and reveals the purity of devotion.

The Purity of the Heart in the Pursuit of Unity and Guardianship

A true mystic (Arif), in their journey towards God, comes to recognize that God is worthy of worship and servitude in His essence. This realization is so deep that they cannot help but serve Him. Even if they are skilled in their knowledge and understanding, their worship will not be genuine unless it is born of this recognition of God’s intrinsic worthiness of worship. If a person has not reached this level, even their most devout acts of worship are essentially for themselves. But for the one who has reached this state, worship becomes an expression of love and recognition of God’s absolute worthiness.

The Conditions of Obligation in Servitude

As stated in the Quran, Allah does not burden a soul beyond its capacity (Quran, 2:286). The concept of obligation (Taklif) becomes binding once a person reaches maturity. The obligations vary according to individual capacity, whether it be financial, physical, or based on personal circumstances. Worship is thus tailored to the individual’s situation, and it is through this recognition of their ability and capacity that they can fulfill their duties.

Regrettably, it must be said that less attention is paid to this crucial matter among Muslims, and fewer individuals are striving to realise it. Many Muslims speak of God, prayer, religion, and the Day of Judgement; yet, the foundation of all these matters lies in belief in the unseen (ghayb), and without the realisation of this overarching principle, the others cannot be substantiated.

Among Muslims and their scholarly communities, there is seldom any discussion about what the unseen actually looks like. Have we ever seen a world of the unseen, or do we only speak of it? Is it possible to be in contact with the unseen? Is there a way to open a path to the unseen?

This fundamental issue is rarely pursued, yet the root of all scepticism stems from disbelief in the unseen. It is belief in the unseen that brings about all transcendent beliefs. All impurities, distortions, and deviations of the faithful are a result of a weakness in their belief in the unseen. The moral failings among Muslims also stem from their inability to perceive the unseen.

Those who speak of religion and consider themselves scholars, who dedicate their lives to the pursuit of knowledge and worship, rarely succeed in this regard. This very failure is the reason for their silence about this realm. Had they sought after this matter, prepared the necessary prerequisites for the realisation of the unseen within themselves, and found a way into that world, they would have invited others to that realm, familiarising them with the unseen, and effecting a change in the doctrinal and ethical status of the people and society. Unfortunately, when scholars and ascetics spend their lives in pursuit of knowledge and worship without any success in this field, they are left with no words to speak and no path to follow. Intellectual stagnation and moral weakness in people are a consequence of the neglect of this matter.

To liberate society and the people, efforts must be directed towards the cultivation of this belief. Faith in the unseen, the way to reach it, and the belief in the unseen are the only means of saving Muslims from the numerous afflictions that have befallen them in contemporary times.

The Essence of “9” Principles of Witnessing the Unseen

In order to believe in the unseen initially, and to experience and witness it in the subsequent stage, it is necessary, in addition to adhering to lawful practices and avoiding unlawful foods, to cultivate this belief in the heart and soul through repetition, insistence, and contemplation. Then, by distancing oneself from material and psychological impurities and avoiding distractions, one must achieve a state of detachment, tranquility, and self-restraint. This is the first step in creating the internal space required for spiritual exercise. After this, one should spend time in a quiet, solitary environment, ideally hidden from the public and external eyes, to facilitate inner solitude and the opportunity for self-discipline. This should be followed by meditation on the subject, and with continued spiritual practice and freedom from worldly desires, the groundwork for dreams of transcendence will be laid. This is the initial stage for entering the realms of the unseen.

Once these prerequisites are established, one can begin to believe that the stages of the unseen will gradually be revealed to such an individual. With perseverance in these practices, one will succeed in reaching the unseen.

Despite the fact that these principles are few, their attainment is exceedingly difficult. To ease and smooth the path, one must engage in the prolonged recitation of the Qur’an, long prayers, and prolonged prostrations to prepare oneself.

The Essence of “10” Stages of Contemplation in Existence and Its Phenomena

It is narrated: “Contemplate the blessings of Allah and do not contemplate Allah Himself.” This narration reflects the meaning of the noble verse: “O you who have believed, believe” (An-Nisa, 136). This narration advises people to refrain from contemplating the essence of Allah; instead, they should think about the lower levels of His blessings, attributes, actions, and signs, for they have not yet attained the ability to contemplate higher levels. Only after accepting and understanding these lower stages can they, at the next level, begin to contemplate the essence of Allah and, by acting upon them, enter that domain.

The Essence of “11” Desire, Reason, and Servitude

The organisation of life’s affairs and events either follows rational calculations and principles, in which case it aligns with the path of divine servitude, or it is guided by motivations stemming from desires, in which case it deviates from reason. Desire stands in contrast to reason. Just as intellect and wisdom have different levels, desires also possess varying degrees. The degree of a person’s desires can be gauged and ranked in the same way as one would assess their understanding or intellect.

The Depth of Servitude

Some individuals dwell in the unseen and are hidden from every observer. Those whose vision of the unseen is not manifested lack a true understanding of it, and their belief in the unseen remains limited to words and thoughts alone. Some accept the concept of the Day of Judgement in words, while others give little importance to the concept of the jinn or the spiritual matters mentioned in the Qur’an. Some promote capitalism, while others oppose it. Some engage in politics, while others either avoid or are disillusioned by it.

The Essence of “12” The Fiery Nature of Servitude

Life’s actions and events, though they may outwardly appear to be in line with reason, can yield completely different outcomes based on the quality and intent behind them. Often, actions that seem outwardly correct or good may lead to diverse results because each has its own specific quality that influences the final outcome. Sometimes, a sin may lead to salvation, while refraining from a sin may lead to a missed opportunity for virtue. Similarly, what seems to be success may lead to ruin, and what appears to be ruin may bring one closer to their true purpose.

The significance of remembrance (Dhikr)

Remembrance for the soul is like fertilizer for crops and cultivation. If an excessive amount of chemical fertilizer is applied to a plant, it dries up immediately and destroys its roots. If a plant is not fertilized, it weakens and perishes. Remembrance has the same effect on the human soul. Before engaging in remembrance, one must first understand its significance and effects. Remembrance for the soul is like medicine for the body: knowing the illness comes before prescribing the remedy.

One day, a person came to me and said: “I am an irritable person. There have been times when I have beaten my wife with a belt and insulted her. At the same time, I perform a lot of worship; I even pray the night prayer, recite the Ziyarah Ashura, the Du’a Tawassul, Du’a Kamil, and I never neglect my additional prayers. I recite many dhikrs, but I do not understand why I am so irritable and unable to control myself.” I told him that if he had listened to me, I would have explained the cause of his problem. He insisted, saying he came to resolve his issue. I told him: “Leave all the recommended acts you mentioned and just perform the obligatory 17 units of prayer, and pray them quickly. If you wish to pray in congregation, attend the congregational prayers and leave the mosque immediately afterward. Do not sit in any speaker’s sermon. These excessive acts of worship are like too much fertilizer for a weak soul, and they have the opposite effect, causing the corruption of your soul and mind.”

Neglecting worship and remembrance also has detrimental effects on the soul. Some people, due to not engaging in any remembrance, suffer from anger, anxiety, and nervousness. Those who neglect worship also become irritable and fall into many psychological problems. If they include some devotion and dhikr in their lives, they will not face such issues. However, they must learn the appropriate dhikr and supplications from a knowledgeable religious scholar who is aware of the effects of dhikr, the stages of the soul, and where an individual stands in their spiritual progression. Otherwise, dhikr will act like medicine, and it must be prescribed by an expert.

Excess and deficiency in all matters, including worship, are to be avoided. Someone who prays excessively will suffer from agitation, and their daily life will be disrupted. Such excessive prayer is harmful, just like consuming too much saffron, which can lead to madness and death. Similarly, the neglect of prayer also results in psychological harm.

The Gem of Extremism and Deficiency in Worship and Remembrance: The Ideal Path of Perfection

Schools that claim to offer spiritual wisdom or those who advocate for religious practices often fall into extremes or deficiencies. Few manage to find the path of truth and moderation. Some become overly focused on external practices, condemning inward spirituality and excommunicating those who practice it. Others focus solely on inner spirituality, abandoning the external teachings of Shari’ah. The purer teachings of the Quran and the traditions of the Fourteen Infallibles (peace be upon them) have always sought to balance Shari’ah and Tariqah, pointing to the truth. These great figures did not see all truth in turning to inward spirituality, nor did they become rigid in following only the external rituals of religion while ignoring the higher spiritual state of the soul. Both the outward and inward aspects of religion are true. One cannot reach the inward truth of religion without understanding its outward truths, as the path to inner spirituality passes through its outward practices. The Quran and the traditions of the Infallibles testify to this.

In modern jurisprudence, scholars often focus solely on the external aspects of religion, neglecting the moral and spiritual teachings that can influence the formulation of legal rulings. Mystical traditions and high-level supplications, which contain profound meanings, are rarely discussed in academic theological contexts. This has led to conflict between those focused solely on legalism and those focused on mysticism. However, true inward spirituality cannot be attained without understanding the external truths of religion. The mystic must purify themselves, not neglect the outward practices, and learn them from a righteous jurist, avoiding deceit and showing genuine humility. Similarly, the jurist must not restrict themselves to the outward practices of religion but should also draw from the mystical and inward truths found in the Quran and the traditions of the Fourteen Infallibles to perfect their own path of worship, enrich their actions, and keep them free from hypocrisy and pretense.

Gem 39: The Extended Banquet from the Month of Rajab to the Nights of Qadr

When a person goes to a feast, the host spreads a table for them. The blessed month of Ramadan is also the month of God’s feast. In this divine banquet, God gradually spreads a table that begins in the month of Rajab and extends until the Night of Qadr. After that, He gradually gathers the table, as it is His way. However, the same applies to humans. Some sit at the divine banquet from the month of Rajab, some from the month of Sha’ban, while the majority of Muslims begin their participation at the onset of Ramadan. As the Night of Qadr approaches, the number of guests increases, both in terms of quality and quantity, and the quality of the food also changes.

Gem 40: The Descent of God and His Holy Ones on the Night of Qadr

The Night of Qadr is better than a thousand months. One must ask, how can the Night of Qadr be better than a thousand months, and what significant event occurs that grants it such magnificence? The answer can be stated as follows: The Night of Qadr is a night of descent, and it is this descent that gives it its greatness. The Night of Qadr is the night of decree, of measuring, and of determining destinies. As God says in Surah Al-Qadr: “In the name of God, the Most Gracious, the Most Merciful. We sent it down on the Night of Qadr.” Through the two names of God, the Most Gracious and Most Merciful, I created the five pure lights of the Ahl al-Bayt (peace be upon them). We created the Ahl al-Bayt from the divine essence, descending from the most sacred light. The use of the pronoun “He” refers to the Five Pure Ones (peace be upon them), as explained in various traditions. The hidden “He” is, in essence, God. In other words, the greatest hidden name, “He,” is sent down through five pure lights that descend from the divine light created with the names of the Most Gracious and Most Merciful, imbued with the sacred grace. Who can comprehend the reality of the Night of Qadr? “And what will make you know what the Night of Qadr is?” (Surah Al-Qadr, 2). Witnessing the reality of the Five Pure Ones’ light, seeing the divine lights, which are one and the same, is no easy task. Isn’t it true that this truth descends every Night of Qadr? Why don’t we have the vision to perceive it? The very light that manifested on Mount Sinai and shattered it, why doesn’t it cause such a rupture within us? Why does our mind remain intact, and our senses and faculties stay unaffected? It is because we do not fully understand the truth of these meanings, and we do not truly grasp what the Night of Qadr represents. Why do we fail to realise the manifestation of God’s essence in this night? The divine light spreads across the heavens and earth, descending on the Night of Qadr, which is better than a thousand months: “The Night of Qadr is better than a thousand months.” (Surah Al-Qadr, 3). With the descent of God’s majesty, divine blessings flow down, and angels descend: “The angels and the Spirit descend in it by the permission of their Lord, with every decree.” (Surah Al-Qadr, 4). In other words, everything that comes from above descends, and it carries a pedagogical purpose. Descent from every direction signifies that God’s dominion encompasses all, guiding us to goodness, kindness, benevolence, reckoning, wisdom, and action, leaving no place where God’s presence is absent.

Gem 41: The Month of Restraint (Emsāk)

In our society, the values of fasting during the blessed month of Ramadan are often not appropriately followed, and the full spiritual benefit of this month is not realised. The observance of fasting is reduced to a few ritualistic acts, and beyond that, the true spirit of restraint (emsāk) is not properly utilised. During the time of restraint, the fast is observed, but it is compensated for during the pre-dawn meal (suḥūr) and the iftar meal, and the benefits of restraint are nullified. Unfortunately, during Ramadan, instead of eating less, food consumption increases, and the families’ food expenditure grows. While Ramadan is meant to be a time of restraint and self-control, focusing on moderation, in many cases it becomes a month of excess. Many people eat so much at suḥūr that they remain lethargic until noon, and they overeat at iftar, making it difficult for them to move for hours. They suddenly overstuff their empty stomachs with large amounts of food, undoing the very benefits of fasting. For many, Ramadan may even turn out to be more detrimental than beneficial. It would be more appropriate for Ramadan, which is the month of God’s feast, to be a month of restraint, and just as one abstains from food during the day, the same restraint should be maintained during suḥūr and iftar. Eating and drinking should be moderate, in accordance with a stomach that has been empty for the day, and excessive eating at night should be avoided. This way, restraint can do its job, bringing not only spiritual benefits but also helping to reduce excess weight and bodily impurities. This will lighten the body, allowing the soul and spirit to rejuvenate and come into harmony.

Gem 42: Fasting and the Enhanced Power of Perception

Human perception and awareness come from various sensory channels such as the stomach, ears, eyes, skin, as well as the mind and heart. If a person focuses excessively on one sensory input, they will neglect the others, leading to a deficiency in nourishment for the neglected senses. God, who is the legislator, sets the proper measures to maintain equilibrium in humans, ensuring that they achieve all forms of goodness without straying from the path of balance.

If a person’s stomach is always full, their sense of smell weakens or may even cease functioning, or they might fail to hear subtle sounds when they are accustomed to loud ones. Similarly, if a person is only concerned with seeing coarse, large matters, their ability to observe finer details diminishes. When God prescribes fasting, He does so because He understands human nature perfectly. For one month of the year, the stomach must be emptied of food and drink, so that the other faculties, especially the intellect and heart, can flourish. A person who fasts will notice their sense of smell becomes more sensitive, and when they break their fast, they eat with full attention, hearing the crunch of food under their teeth. Thus, the month of Ramadan not only takes away material food but nourishes all the faculties.

As the body is deprived of material sustenance, all the sensory systems become heightened. For example, the sense of smell becomes more acute, leading to better overall perception. This improvement aids the mind, enhancing its ability to process and focus. If a person’s body is in its usual routine during the year, the brain struggles to direct attention to all faculties. However, when the body’s system shifts for one month, the brain must adjust to coordinate all faculties, bringing them into greater harmony.

As one might experience a cold that weakens the sense of smell or diminishes hearing or sight, emotions and feelings in a person can also fade. The difference, however, is that the weakening of those faculties is perceptible and obvious, while the weakening of emotions is intangible and internal. As a result, a person whose emotions have died or faded may not accept that they have become emotionless. They are like someone who sees yet does not see, hears but does not hear, witnesses the pain of others yet remains unaware of it. It seems as though their vitality, soul, and essence have declined, and they possess only the outward appearance of humanity. They work for themselves, pray for show, speak to the people for deception and self-interest, and live a life entirely disconnected from any meaningful purpose. They lack sincerity, worship, love, passion, or any genuine emotion or spirit.

In today’s world, when we look around the Earth, it seems as though everyone is dead, and our world has become a graveyard where everyone sees each other equally. If someone were to perish or suffer, no one would even shed a tear for them. There are no tears left, not even for oneself, let alone for the suffering of others. It seems as though the entire world is in a state of transformation, where no one is concerned about it. Cruelty has rooted itself in every heart, and the spirit of transformation has overtaken everyone. Oppression, injustice, and transgression are rampant, yet without any form of justice, everyone—whether rulers or ruled—speaks in beautiful speeches, laughing at each other’s expense.

The Essence of Prayer

One of the most influential truths in the material world is prayer. Through prayer, a believer can resolve their difficulties. A believer should be cautious to always pray for others, not to curse anyone. It is possible that a prayer for someone may inadvertently be a curse, even if the one praying does not intend it. For example, when one prays for something that would be harmful to another. The one praying should ask for only good things to descend upon them, as is exemplified in the words of Imam Ali (a.s.): “Do with me what You are worthy of, and do not do to me what I am worthy of.” (1) This phrase, regardless of its form, leads to only good outcomes. On the other hand, personal prayers like “O God, make me such and such” may not necessarily be in the person’s best interest and could even be harmful.

One should always ask God to reveal the good qualities of others and to conceal their faults from us. One should ask God to make all things a means for their growth, rather than enhancing their deficiencies.

Delicacy and Physical Trembling in Worship

It is reported that Imam Zayn al-Abidin (a.s.) would tremble physically when the time for prayer approached. It must be understood that this trembling was not due to physical weakness, illness, or fear of God—since Imam Zayn al-Abidin (a.s.) was strong and fearless. Instead, this trembling stemmed from the delicacy and softness of his soul. Just as the air trembles when the wind blows, Imam (a.s.) trembled because of the subtlety of his spirit in the face of worldly movements. Comparing his prayer to that of Imam Ali (a.s.), it becomes clear that this trembling was a manifestation of the grandeur and subtlety of Imam Zayn al-Abidin’s (a.s.) spirit.

Understanding Between the Supplicant and the Divine

There may be mutual understanding between two people, such that each comprehends the other’s words clearly. However, sometimes one or both of the individuals fail to understand the other. This happens in various relationships, such as between husband and wife or teacher and student. Similarly, there are times when a servant of God fails to understand what God wants from them, and sometimes God may not understand the servant’s prayer. Can examples be provided for this statement?

The Dangers of a One-Sided Approach to Prayer

One of the significant prayers is the “Fifteen Supplications” found in Mafatih al-Jinan. These prayers consist of fifteen distinct supplications, passed down from Imam Zayn al-Abidin (a.s.), of which the “Supplication of the Repentant” is the most well-known among the people. The question here is why this particular supplication has become so widely known? Prayers like the “Supplication of Kumayl” and “Supplication of Tawassul” are also popular and widespread in society. However, there are many other prayers that are not as commonly embraced. The prevailing culture in our society often emphasizes prayers about repentance, where the individual is depicted as poor, humble, insignificant, and sinful. This culture—one that might be called a “culture of beggar-creation”—has been instilled by preachers and eulogists. While these prayers contain some of the most profound mystical themes, the neglect of prayers that speak of human greatness, the majesty of God, and the mysteries of divine unity and sovereignty contributes to the devaluation of the human spirit in society. This leads to a focus on “beggar-creation,” where God is praised in a way that makes people dependent on charity and not on self-development. This approach undermines the strength and self-reliance of individuals and leads to a society that cannot foster strength or resilience. Instead, we must recognize both the majesty and beauty of God in our prayers and not limit ourselves to one perspective.

The Proper Alignment of Supplication with the State of the Heart

The “Fifteen Supplications” are tailored to fifteen different states of the heart. For example, when someone remembers their sins and wishes to speak to God, they should recite the “Supplication of the Repentant” rather than the “Supplication of the Grateful,” because, in a state of guilt, the appropriate response is repentance, not gratitude. Similarly, if one has received a blessing from God, they should express their gratitude rather than focusing on repentance. Each prayer should align with the internal state of the individual, and it is important to choose the prayer that resonates with the heart at that moment. The way to engage in prayer is not to blindly recite what others are saying but to speak from the heart, based on one’s true feelings.

The Power of Supplications

Supplications are an essential part of religious life, and their transformative potential should be recognized. However, prayer is more than just reciting words—it should be a path to intellectual and emotional healing. For example, the act of reciting Salawat (sending blessings upon the Prophet) can be likened to an antibiotic for the troubled heart and mind, helping to alleviate mental and emotional distress. The healing power of Salawat and other supplications can be better understood by recognizing their deep connection to the nature of existence and the subtle interconnections within the universe.

Pearl 58: The Best Prayer

In the past, I believed the best prayer one could ask from the presence of the Almighty Creator was: “O Allah, make the outcome of my affairs good.” However, upon further reflection, I realised that the beginning and the middle of my affair might not be good, and I might feel embarrassed before the Almighty. Therefore, I found the best prayer to be: “O Allah, never leave me to myself even for the blink of an eye.” This is because if He were to leave me to my own devices, I would not find goodness in the beginning, middle, or end of my affairs. He is the embodiment of all that is good, and if He holds me in His care, my beginning, middle, and end would all be good. Indeed, my existence would be filled with goodness beyond the years He grants me, and everything in my life would become good.

Allah has left some people to their own devices; they became the likes of Shimr, Yazid, Talha, or Zubair. There are others whom He shook and purified, much like a father who throws his child into water to teach them to swim and then pulls them out. He let them fall into trouble, but when He took them back, they were saved, like Salman, Abu Dharr, and Miqdad. The Prophet Muhammad (PBUH) would often recite this prayer, saying: “O Allah, never leave me to myself even for the blink of an eye.”

Pearl 59: The Passage of Mercy through Anger

The mercy of the Almighty passes through His wrath. The Qur’an refers to this when it says, “There is not one of you but will pass over it. This is a decree which your Lord must fulfil” (Maryam, 71). Allah leads all people to Hell so that no one will regret not having seen it. Every person in Paradise first sees Hell before entering Paradise, so that in Paradise they do not think Hell might have been better. When Adam (PBUH) had not eaten from the wheat, he thought that perhaps eating from it was better because of the whispers of Satan.

Pearl 60: A Humble and Suffering Prayer

A father and mother came with their child to visit Hazrat Ma’sumah (AS). The father and mother were engaged in conversation when, suddenly, they realised their child was missing. Despite searching tirelessly and even informing the police, there was no trace of the child. They also sought the help of religious scholars, including Ayatollah Bahjat in Qom and Hajj Agha Haqq-Shenas in Tehran, but to no avail. One day, after delivering a lecture at the shrine, they approached me and shared their story. I told the mother, “Your child is not in Qom, and if he is not found within thirty days, you will not find him again.” I advised her to go to the roof of her house, in seclusion, and with dishevelled hair, recite the prayer “Aman yujibu” (Who answers the call) with the proper etiquette and in a heartfelt and sincere manner. I told her that perhaps this might lead to the child’s return. She followed this advice, and her child was found on the twenty-ninth day.

She received her request because she recited the prayer with a heartfelt and desperate plea. Allah responded to such a prayer because of its sincerity. The disappearance of the child was a divine decree, but this supplication changed that decree. This transformation of a definite divine decree is a metaphysical matter. Allah, in His mercy, can change His decree when His servant calls upon Him with sincerity and distress. This is how Allah’s mercy overrules the decisions of angels and the laws of nature.

Pearl 61: The Begging Prayer

Begging is the worst way to live. Death in its worst form is a thousand times better than a life of begging. The highest form of begging is the begging for knowledge and spirituality, and above that, it is begging from Allah Himself, for He has placed everything in everything. He prefers a vicegerent like Himself, one who embodies richness, rather than one who is a beggar.

Pearl 62: The Beginning of the Lovers’ Journey

Some of the prophets, having seen the devotion and asceticism of Lady Maryam (AS), were so deeply affected by her worship that even prophets like Zechariah (PBUH) and others were moved to ask Allah for a child like her. The Qur’an says: “So her Lord accepted her with a goodly acceptance and made her grow in a good manner. And He entrusted her to Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, ‘O Maryam, from where is this [coming to you]?’ She said, ‘It is from Allah. Indeed, Allah provides for whom He wills without account.’” (Aali ‘Imran, 37–38). There, Zechariah (PBUH) prayed to his Lord, saying, “O my Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.” (Aali ‘Imran, 38).

Similarly, Prophet Ibrahim (PBUH) prayed to Allah, asking for a righteous son, and Allah answered his prayer with the good news: “So We gave him good tidings of a forbearing boy.” (As-Saffat, 101). Ibrahim (PBUH) endured much hardship and asceticism to attain the quality of forbearance, which is praised by Allah. His son, Isma’il (PBUH), embodied the same quality, and their shared saga reflects this.

Pearl 63: The Two Prayers of Jawsan al-Kabir and Jawsan al-Saghir

Although the prayer of Jawsan al-Kabir is called ‘the great’, compared to Jawsan al-Saghir, it is small in its content. Yet, when people and communities move toward unity in Allah, Jawsan al-Saghir becomes greater. Conversely, when the movement is towards multiplicity, Jawsan al-Kabir is truly great. But the unity, the Tawhid, is what truly holds greatness.