The Scroll of Love

A Brief Extract from the Prayer of Makarem al-Akhlaq of Sayyid al-‘Ushshaq Imam Sajjad (peace be upon him)
The Scroll of Love
(Quodsan Sirrah)
By Ayatollah Mohammad Reza Nekounam

Bibliographic Reference:
Nekounam, Mohammad Reza, born 1948–
Title: Prayer of Makarem al-Akhlaq: Persian-Arabic, Selected and Explained
Author: Nekounam
Publication Details: Islamshahr: Sobhe Farda Publications, 2nd edition, 2014 (1393 Hijri)
Physical Description: 514 pages
ISBN (2nd edition): 978-600-6435-35-0
Cataloguing Status: FIPA
Notes: Second edition; Previous edition published by Zohur Shafaq, 2005 (1384)
Bibliography: p. 519
Alternate Title: A Brief Extract from the Prayer of Makarem al-Akhlaq of Sayyid al-‘Ushshaq Imam Sajjad (peace be upon him)
Subjects: Prayer of Makarem al-Akhlaq – Criticism and Commentary; Islamic Ethics
Additional Subject Heading: Ali ibn Husayn (peace be upon him), Fourth Imam, 38–94 AH; Sahifa Sajjadiya; Makarem al-Akhlaq, selected and explained
Classification (Congress): BP270 .M8 N36 2014
Classification (Dewey): 297/774
National Bibliography Number: 2850232
Publisher: Sobhe Farda
Edition: Second, 2014
Print Run: 3000 copies
Price: 108,000 Tomans
Address: Tehran – Islamshahr – Nasimshahr – Vaji Abad, 12 Metri Javaherzadeh, No. 36
Postal Code: 3769138575
Distributor Tel: +98 25 3215 9078
Website: www.nekounam.ir
Copyright reserved by the author.

Preface

Moral norms have accompanied humanity since its inception. From the very beginning, humans have constantly confronted the question of how to live and what ought or ought not to be done — regardless of whether they were materialists, fatalists, idolaters, Zoroastrians, Jews, Christians, or Muslims. Historical traditions indicate that humans have always lived by ethical teachings. In other words, just as religious ethics can be formed, secular ethics is also feasible. This fundamental question then arises: why is “ethical knowledge” divided into religious and secular, or atheistic and theistic, or theistic and humanistic categories? What is the primary source of ethical teachings and propositions? Are these derived solely from religious texts, or can reason and intellect also discern them? Or must one resort to a source beyond reason for their recognition?

This introduction endeavours to answer these questions, though in a concise and succinct manner.

The source of ethical propositions is threefold: theological discourse (kalam), philosophy, and mysticism. Subsequently, the four stages of mystical ethics and the types of philosophical and mystical ethics will be enumerated. Criteria for evaluating each ethical school will be presented. The inquiry of “What is mysticism, and who is a mystic?” will then be addressed. The term “Makarem al-Akhlaq” (Noble Ethics) will be examined, followed by responses to some questions raised in the philosophy of ethics.

This preface introduces the most direct and accessible path to the Divine Presence and explains the manner of spiritual journeying (suluk). The highest ethical mystical text is identified as The Scroll of Love — i.e., The Sahifa Sajjadiya — with some of its characteristics outlined. Thereafter, a brief commentary and interpretation of the prayer Makarem al-Akhlaq follows.

What is contained herein is a selection and a brief extract from lessons the author delivered years ago at the Qom Seminary; these lessons survive only as notes and the present book relies solely on those notes.

The Term “Ethics” (Akhlaq):

Ethics denotes an ingrained personal trait or fixed disposition through which a person acts spontaneously without deliberation. In terminology, ethics is a science confined to the domain of human character and behaviour. It is a reactive mechanism addressing problems of cooperation among individuals or competing groups, resolving potential conflicts in society by establishing principles and rules deemed lawful and legitimate, accompanied by a type of general acceptance and endorsement. Ethics concerns itself with prescriptions such as ought, ought not, good, bad, and so forth.

Because ethics is limited to human conduct and behaviour, and the human soul is commonly viewed materially and devoid of spiritual sciences, it is classed among natural sciences. Its principles and propositions may arise from means other than religious texts. This has allowed ethical science to find a place in all schools, whether religious or non-religious.

The Self (Nafs):

The ‘self’ denotes the second stage of human creation within seven levels: nature (tabi‘at), self (nafs), heart (qalb), spirit (ruh), secret (sirr), hidden (khafi), and most hidden (akhfa).

This work confines itself to broadly surveying the stages of religious ethics, particularly within Islam and especially the Shia school.

Ethical Propositions are Systematically Derived from Three Intellectual Domains:

1. Theological discourse (Kalam)
2. Philosophical inquiry
3. Mystical experience

These intellectual fields constitute the foundation of “ethical knowledge” and “philosophy of ethics.” The following provides critique and evaluation of each school.

1. Theological Ethics

Theologians conceive ethics as adorning oneself with perfect and good qualities and attaining a worthy disposition. These perfect qualities are relative, and because of the relativity within theological ethics, this knowledge tolerates diverse incentives such as worldly or otherworldly benefit and pleasure, but its highest aim does not transcend otherworldly hedonism. The foremost proponent of this view, advocating ascetic ethics, is Mulla Mahdi Naraqi, author of Jami‘ al-Sa‘adat, and, to some extent, the translator Mulla Ahmad Naraqi with Mi‘raj al-Sa‘adah.

2. Philosophical Ethics

In philosophical ethics, the sage and wise philosopher strives in both theoretical and practical wisdom to manifest divine knowledge and wisdom by perfecting himself and actualising intellectual virtues.

A person skilled solely in practical wisdom but lacking systematic theoretical wisdom aligned with reality is merely an ascetic and lacks efficacy. Similarly, weakness in practical wisdom indicates deficiency in theoretical wisdom.

The prominent figure here is Ibn Miskawayh, author of the ethical treatise Taharat al-A‘raq.

3. Mystical Ethics

Mystical ethics aims to liberate the seeker entirely from ego and selfhood so that divine character and disposition manifest within them, rendering them unaware of their own self, viewing themselves devoid of perfection and beauty, and recognising that all that exists emanates from the Divine—or that they themselves are the Divine.

In mystical character, the self is a shield for the Truth; that is, all else belongs to phenomena, and perfection belongs solely to God. As Hafez states:

“Although sin is not by choice with Hafez,
You strive the path of courtesy and say it is my sin.”

Or more profoundly: the seeker is the manifestation of the Truth, nothing but the Truth, and all perfection is His.

Comparative Overview:

In theological ethics, as noted, the goals are relative (such as utility or pleasure-seeking) and have no ultimate, definitive end, as their fulfilment does not culminate in the Divine but only in divine blessings. In contrast, the aim of mystical ethics is God Himself, whose ultimate vision is the goal.

Stages of Mystical Ethics

Mystical ethics identify four stages for the seeker’s attainment of poverty, annihilation, destitution, adoption, perfecting divine attributes, and uniting with divine lordship:

1. Takhliyah — Purification of the soul from animalistic vices and whispers, and illumination by adorning with divine virtues. This begins the first journey: from creation to the Truth.
2. Tahliyah — Adornment and annihilation in divine attributes; the end of the first and the start of the second journey: from the Truth to the Truth with the Truth. The seeker detaches from selfhood and associates solely with divine attributes, reaching sainthood and gnosis.
3. Fana’ fi al-Fana’ and Fana’ fi al-Dhat — The end of the second and beginning of the third journey: In the Truth with the Truth. The seeker journeys firmly and skillfully, finds the universe as the beloved, and reaches awakening after annihilation.
4. Suluk fi al-Khalq bil-Haqq — The final stage and beginning of the fourth journey, the existential culmination where the seeker moves among creation with the Truth, guiding others to God, embodying divine will.

Conclusion:

Mystical ethics begins with a complete purification and emptying of the self from all bad traits and even from imagined good traits. Failure to fully empty the self results in those residual traits emerging during crises. The self must be cleansed like an animal accustomed to filth that requires thorough cleansing over time to be purified. Similarly, the human soul must be entirely emptied of spiritual impurities to be healed.

True ethical virtue requires not only the rejection of bad traits but also detachment from one’s own ‘good’ traits, recognising all goodness as belonging to God. The seeker must break the self like a crystal glass and persist through this breaking without faltering, emptying, and renewing until divine beauty and light appear through them.

This arduous spiritual journey is the very path to “Makarem al-Akhlaq,” as elucidated in the following prayer and text.

A jurist who is aware of the time and well-acquainted with the subjects and matters of religious rulings will never be beset by errors. If a mujtahid does not have a tangible understanding of the specific instances and subjects of rulings and the criteria of Sharia, they are not truly knowledgeable of the time and will consequently make numerous mistakes in issuing fatwas and articulating divine rulings. Unfortunately, we observe that thoughts, beliefs, fatwas, and reactions are often neither correct, scholarly, nor ethical; many responses are laden with popular prejudices and personal biases, without solid evidence or authoritative fatwas to support them. Whenever a scholar offers a well-considered and reality-based opinion, they are subjected to criticism. For example, if someone states that not all types of music and singing are forbidden, they are accused of being neither just nor qualified as a mujtahid. Why, indeed, in an issue where numerous scholars have disagreed, and where political considerations have historically interfered, does one hastily resort to the precautionary principle (“al-ahwatu”) and immediately impugn someone’s integrity or question their justice without evidence? A true mujtahid accepts or rejects any statement based on evidence, not merely by transmitting others’ views. Of course, these behaviours depend heavily on the teacher and mentor; if one is guided by an experienced, enlightened, and knowledgeable mentor, such difficulties are avoided. The result of having an aware mentor is the formation of a sound and disciplined individual, one who listens attentively when necessary and, upon attaining the level of ijtihad, firmly upholds their fatwas with strong, lasting, and appropriate legal proof.

Mistakes occur in every field — from principles and jurisprudence to theology, philosophy, and mysticism — just as empirical sciences are not free from error. Therefore, none of these sciences can provide humans with ultimate certainty and stability. For this reason, the criterion is the Holy Qur’an and the words of the Infallible, while other sciences merely describe realities, which inevitably contain many errors. It is appropriate, then, that one should not become disheartened or sever ties with these sciences because of their faults, as humans can, by holding fast to three measures — Sharia, reason, and sound observation — arrive at the truth.

A mystic who possesses these three criteria has scholarly mysticism; lacking any one of them renders their mysticism problematic. If a person knows the sayings of a particular dervish but is unaware of the mujtahid’s fatwa, or if they are familiar not only with their own mujtahid’s but also others’ fatwas yet fall short in applying these rulings practically — such as purging the self of vices and adorning it with divine attributes — both are in deviation and misguidance.

Noble Morals in Narrative Sources

1. From al-Husayn ibn ‘Aṭīyah from Abū ‘Abdullāh (Imam Sadiq, peace be upon him):
“Noble morals are ten in number; if you are able to possess them, then do so. These qualities may be found in a man and not in his son, or in a son but not in his father, or in a servant but not in a free man.”
When asked what these are, he replied: “Truthfulness in despair, truthfulness of speech, fulfilling trusts, maintaining kinship ties, entertaining guests, feeding the needy, reciprocating kindness, taking care of the neighbour, caring for the companion, and above all these, modesty.”

Al-Husayn ibn ‘Aṭīyah adds: Imam Sadiq (peace be upon him) said:
“Nobility and moral virtues are ten things; if you can acquire them, do so. Sometimes these traits appear in a person but not his offspring, or vice versa. Sometimes in a servant but not a free person. When asked what these traits are, he enumerated: refraining from greed, true despair (of what others hold), truthfulness in speech, fulfilling trusts, maintaining kinship ties, hosting guests, feeding those who ask, reciprocating kindness, avoiding causing distress to neighbours and companions, and foremost of all, modesty and shame from committing wrong.”

Several important points arise from this narration:

a) Not everyone is granted the ability to possess virtues and moral excellences.
b) Acquiring and preserving these excellences requires effort; virtues are not permanent traits but may be lost—parents may have them, their children not, or vice versa.
c) The greed mentioned at the beginning is related to fulfilling trusts.
d) Hospitality to guests and feeding the needy are acts of chivalry. Reciprocation of good deeds means not neglecting kindness shown by others, avoiding causing distress to neighbours and companions, demonstrating generosity, self-restraint, and protecting neighbourly rights. Ultimately, modesty (ḥayāʾ) is the root of all virtues; those lacking modesty have no fear of sin. Modesty is among the highest and most fundamental virtues, found only in genuine and rooted individuals. Thus, the traits mentioned at the start and end of the narration are the most fundamental virtues.

2. From ‘Abdullāh ibn Miskān, from Abū ‘Abdullāh (Imam Sadiq, peace be upon him):
“God Almighty endowed His messengers with noble morals. Test yourselves: if you possess these traits, praise God and know that it is a great good. If you lack them, ask God for them and seek them eagerly.”

He then enumerated ten qualities: certainty (yaqīn), contentment (qināʿah), patience (ṣabr), gratitude (shukr), forbearance (ḥilm), good character (ḥusn al-khuluq), generosity (sakhāʾ), zeal (ghayrah), courage (shajāʿah), and chivalry (marwah).

Some narrators added two more: truthfulness (ṣidq) and fulfilling trusts (adāʾ al-amānah).

This narration highlights several points:
a) These virtues are attributed to prophets and the righteous, reserved particularly for prophets.
b) Goodness is recognised as a blessing, and the absence of it is a cause for seeking it from God.
c) Believers are advised to examine themselves to be aware of their spiritual status.
d) The narration begins with certainty and ends with chivalry: certainty forms the foundation of theoretical wisdom, and chivalry represents practical wisdom.

3. From ‘Abdullāh ibn Bakīr, from Abū ‘Abdullāh (Imam Sadiq, peace be upon him):
“We love those who are intelligent, perceptive, knowledgeable, patient, forgiving, truthful, and loyal. God has endowed the prophets with noble morals; whoever possesses them should thank God, and whoever lacks them should pray to God for them.”

When asked what these traits are, he said: “Piety (waraʿ), contentment, patience, gratitude, forbearance, modesty, generosity, courage, zeal, good behaviour, truthfulness in speech, and fulfilling trusts.”

This narration underscores:
a) The initial address is to wise, understanding, and knowledgeable people, as such virtues are rarely found in others.
b) After noting these traits are characteristic of prophets, it encourages others to strive conditionally for these virtues.
c) Piety and chastity are foundational among these traits, as they protect from suspicion and draw one closer to all good qualities.

4. From Jābir ibn ‘Abdullāh, who reported the Prophet (peace be upon him) said:
“Shall I tell you who the best of your men are?” We said, “Yes, O Messenger of God.” He replied: “The best among you is the pious, pure, generous, clean of tongue and deed, good to his parents, and who does not compel his family to seek refuge with others.”

This hadith points to important matters such as:
a) The best people are those pure and free from deviation.
b) Two qualities of piety and purity are mentioned—those who keep themselves free from sin and impurity are the best believers.
c) Purity of tongue and chastity from sinful desires are paired, indicating the height of personal virtue.
d) Another key trait is generosity within one’s household—avoiding causing family members to rely on outsiders.

Islam, with such teachings, questions why families and societies should be filled with narrow-mindedness, prejudice, and various social disorders. The Prophet’s teaching that a noble man does not force his family to seek refuge elsewhere challenges us to reflect on social ethics.

Summary of the Moral Traits Mentioned

The traits mentioned in these narrations include:

• Repeated qualities: Truthfulness in speech, fulfilling trusts, generosity, courage.
• Unique qualities: Hospitality, feeding the needy.
• Common necessary traits: Contentment, patience, gratitude.
• Higher, less common traits: Certainty (yaqīn).
• Moral characteristics: Absence of greed, truthful despair, which requires patience, contentment, and gratitude. These are common to many, but true certainty and sincere despair are rare and mostly found in the spiritual elite.

Prophets, especially the Seal of the Prophets, embody the perfection of all these traits and seek their realization within their community.

The Path to Ethical Perfection

The spiritual journey towards noble morals may be described in various ways; some traditions describe many stages, while others simplify the path to fewer stages. The process demands rigorous philosophical and psychological ethical analysis, and the evidence must be examined with scholarly care. Ultimately, ethics is about behaviour and moral conduct.

Those who achieve deep understanding of ethical texts recognise the complexity of human nature and moral growth, which often requires guidance and mentorship. The standard for all moral conduct is ‘ʿiṣmah (infallibility or divine protection from error and sin), as the Imams have instructed their followers to adopt their names and prayers, which symbolise purity and moral ideals.

Ethics and Human Dignity

The term ‘akhlaq (ethics) is the plural of khulq (character), and makārim al-akhlaq refers to the most noble and generous traits of character.

Three broad views on ethics are noted:

1. Character is innate and unchangeable.
2. Ethics is acquired and changeable.
3. Ethics is a potential quality that can be actualised if no obstacles exist.

The third view is adopted here, recognising that character traits are ontological and modifiable through will and effort, reflecting the divine manifestation in humans.

The process of moral transformation is continuous, involving deliberate action, repetition, and habit formation. Ethical behaviour requires conscious intention, not mere automatic acts. Repeated virtuous acts build noble character; conversely, repeated sins embed vice deeper.

Hence, one must consistently train oneself in good traits, as Imam Ali (peace be upon him) advised:
“Train yourselves in good character.”

Religion, Ethics, and the Treatment of Anxieties

In general, many physical ailments, numerous psychological and mental disorders, and even environmental imbalances in contemporary society can be prevented and treated by adhering to the ethical teachings of the Prophets and the divine saints. This is because most physical and psychological disorders, poverty, conflict, disputes, violence, aggression, and social unrest throughout history—especially in what is often called the ‘civilised’ modern era—stem from a deficiency in religious and ethical commitment, as well as excessive attachment to the deceptive and glittering appearances of the worldly life.

For example, in the traditions—which are a precious treasury sourced from the pure fountain of revelation and divine inspiration and should be explored by the world’s scientific thinkers to address the physical and mental ailments of humankind today—it is stated:

• Imam Sadiq (peace be upon him) says: “Nothing harms the believer’s heart more than excessive eating, for it leads to two outcomes: hardness of heart and the stirring of lust.”
• The Prophet (peace be upon him) advises: “Beware of overeating, for it corrupts the body and causes illness.”
• The Prophet (peace be upon him) also said: “Do not eat to satiety, lest the light of knowledge be extinguished from your hearts.”
• Amir al-Mu’minin (peace be upon him) states: “The cause of poverty is extravagance.”
• The Prophet (peace be upon him) remarks: “Whoever is overwhelmed by worry, his body will suffer illness.”
• The Prophet (peace be upon him) said: “Whoever is ill-tempered tortures himself and is always afflicted with self-inflicted suffering.”
• Amir al-Mu’minin (peace be upon him) said: “There is no happiness for the envious.”
• Amir al-Mu’minin (peace be upon him) noted: “In the abundance of good morals lie the treasures of sustenance.”
• Imam Sadiq (peace be upon him) said: “Desire for the world brings grief and sorrow, but renunciation of the world brings peace to the heart and body.”
• Imam Sajjad (peace be upon him) states: “Abstaining from harm is a sign of perfect intellect and brings comfort to the body, both immediately and in the hereafter.”
• Amir al-Mu’minin (peace be upon him) also said: “Using the miswak (tooth-stick) pleases the Lord, freshens the breath, and is among the Prophetic traditions.”
• Washing hands before and after eating increases sustenance.
• Night prayers purify the body and please the Lord.
• Imam Kazim (peace be upon him) said: “Three things brighten the eyes: looking at greenery, watching flowing water, and gazing at a beautiful face.”
• Imam Baqir (peace be upon him) stated: “Fasting and pilgrimage soothe the hearts.”
• The Prophet (peace be upon him) said: “Fast, and you will become healthy.”
• Imam Sadiq (peace be upon him) explained: “The wisdom of fasting is that it equalises the rich and the poor, for the rich would not feel compassion for the poor if they never experienced hunger.”
• Amir al-Mu’minin (peace be upon him) said: “Cure your sick with charity, and protect your wealth with zakat.”
• The Prophet (peace be upon him) said: “If zakat is withheld, the earth will withhold its blessings such as crops, fruits, and minerals.”
• The Prophet (peace be upon him) stated: “When fornication becomes widespread after me, sudden deaths will increase.”
• Amir al-Mu’minin (peace be upon him) warned: “Beware of sins, for a servant who sins will have his sustenance withheld.”
• Imam Kazim (peace be upon him) said: “If people commit new sins that they have never done before, God will send upon them new trials they did not expect.”

This statement truly concerns the occult matters and requires further examination regarding the relationship between sin and the newly emerging diseases of the modern age.

• Amir al-Mu’minin (peace be upon him) advised: “Increase your seeking of forgiveness, for it brings sustenance.”
• Imam Hasan al-Mujtaba (peace be upon him) said: “Chastity does not prevent sustenance, nor does greed bring an increase in provision.”
• Amir al-Mu’minin (peace be upon him) told a person who was cured: “May your purification from sins be blessed.”
• Imam Baqir (peace be upon him) remarked: “Maintaining family ties purifies deeds, increases wealth, averts calamities, facilitates the reckoning, and prolongs life.”

Considering all these material and spiritual benefits that come from following ethical and religious guidance—effects that the modern scientific world can verify in precise laboratories—it is regrettable that the affluent humanity fails to benefit from them, and at least does not secure their worldly health and happiness.

Amir al-Mu’minin (peace be upon him) also stated in this regard: “If we neither hoped for Paradise, nor feared Hellfire, nor believed in reward or punishment, it would still be appropriate for us to seek noble ethics, for good morals indicate the path to success.”

Many reflections can be drawn from these narrations, some of which are as follows:

a) Attention to various causes of psychological and even physical disorders that stem from behavioural abnormalities; for instance, overeating causes hardness of heart, lustful temptation, physical illnesses, and spiritual darkness.

b) Grief, ageing, ill temper, self-affliction, envy, and worldly attachment correlate with sorrow and unrest; whereas innocence, healthy living, and peace of mind are interrelated.

c) The relationship between purity, hygiene, health, pleasing God, night vigils, and happiness and prosperity is emphasised.

d) Seeing pure and pleasant things—such as greenery, flowing water, or noble and beautiful faces—has a beneficial effect on the eyes.

e) Worship, pilgrimage, and fasting bring health, happiness, and spiritual clarity.

f) The connection between zakat and blessings, and the consequences of sin, sudden death, and deprivation is underscored.

g) A philosophical link exists between sin and the emergence of new diseases; as Imam Kazim (peace be upon him) said, “Whenever people commit unprecedented sins, God spreads new afflictions among them.” Meanwhile, repentance and virtuous deeds bring longevity and comfort.

h) Actions and their consequences have a profound philosophical and realistic relationship. Amir al-Mu’minin (peace be upon him) said: “Even if there were no afterlife or divine reward or punishment, it would still be appropriate for a person to pursue goodness to secure their worldly wellbeing.”

i) What has been mentioned is but a small portion of the vast field, and the most important task is the scientific and philosophical verification of these claims, exploring the causal relationships of these behaviours and their real effects, so that the depth of religious teachings may be truly revealed and the community abundantly benefit, God willing.

From Abu Basir, from Abu Abdullah (Imam Ja’far al-Sadiq, peace be upon him), who said:

“When the Prophet (peace and blessings be upon him and his family) is mentioned, increase your salutations upon him, for whoever sends one salutation upon the Prophet, Allah sends upon him a thousand salutations from a thousand ranks of angels. There is nothing created by Allah except that it sends salutations upon the servant in response to Allah’s salutation and the salutations of His angels. Whoever does not desire this is ignorant and deluded; Allah, His Messenger, and His Ahl al-Bayt have disassociated themselves from him.” [90]

Abu Basir narrates from Imam Sadiq (peace be upon him) that the Imam said: when the Prophet (peace be upon him) is mentioned, send abundant salutations upon him, because whoever sends one salutation upon him, Allah reciprocates with a thousand salutations from a thousand ranks of angels. No manifestation remains except that it sends salutations upon that servant in obedience to the Truth. Whoever hears this but does not incline to send salutations is ignorant and deceived, and Allah, His Messenger, and His family are displeased with him.

This statement clarifies that whenever Allah sends salutations upon a servant, all manifestations from angels to other creations follow the Truth in sending salutations upon that servant.

Blessed is the servant who attains such nearness through salutations upon the Truth, and whose angels send salutations upon him. Therefore, some send few salutations, and others many.

Salutations remove the stains of hypocrisy and discord from hearts:

From Abu Abdullah (peace be upon him), the Prophet (peace be upon him) said: “Raise your voices with salutations upon me, for they remove hypocrisy.” [91]

Imam Sadiq narrates from the Prophet (peace be upon him) that the Prophet said: Raise your voices with the mention of salutations upon me, for such salutations cleanse the mirror of the heart from the rust of hypocrisy and duplicity.

Salutations cleanse the impurity of sin:

Imam Reza (peace be upon him) said in a tradition: “Whoever cannot expiate his sins, let him increase salutations upon Muhammad and his family, for they destroy sins utterly.” [92]

Imam Reza (peace be upon him) advised that those who are unable to purify themselves from sins should send abundant salutations upon Muhammad and his family, as it astonishingly eradicates sins.

The reward of salutations equals the reward of glorification, declaration of God’s oneness, and magnification:

He (peace be upon him) said: “Salutations upon Muhammad and his family are equal before Allah Almighty to tasbih (glorification), tahleel (declaration of oneness), and takbeer (magnification).” [93]

Salutations upon Muhammad and his family are equivalent to glorification, declaration of oneness, and magnification before God.

Given these effects and consequences of salutations, Imam Ali (peace be upon him) said: “Increase your salutations upon your Prophet: ‘Indeed Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and salute him with all respect.’” [94]

Relationship between salutations and supplication:

According to the traditions and practical behaviour of the Imams, whenever supplications are accompanied by salutations, they have a profound impact on acceptance.

Indeed, by sending salutations upon Muhammad and his family, one can guarantee the fulfilment of their needs and protect their supplications from the risk of non-acceptance.

From Abu Abdullah (Imam Sadiq, peace be upon him): “Every supplication addressed to Allah Almighty is withheld from the heavens until salutations are sent upon Muhammad and his family.” [95]

In another tradition, Imam Sadiq explains the practical method of obtaining acceptance of supplications:

“Whoever has a need from Allah Almighty should begin by sending salutations upon Muhammad and his family, then ask for their need, and finally conclude with salutations upon Muhammad and his family, for Allah is too generous to accept the two ends of the prayer and leave the middle (the petition) unfulfilled, since salutations upon Muhammad and his family are never withheld from Allah.” [96]

Based on these traditions, salutations form one of the fundamental principles of supplication. This principle is evident in the Ṣaḥīfa al-Sajjādiyya, where all prayers end with salutations upon Muhammad and his family, each with distinct meanings and manifestations.

Imam Ali (peace be upon him) said: “Send salutations upon the Prophet and his family, for your prayers become accepted and fulfilled through this and by observing their rights.” [97]

Necessity of sending salutations upon the Prophet’s family:

Salutations upon the family of the Messenger of Allah (peace be upon him) are inseparable from salutations upon the Prophet himself. The author has thoroughly explored this in his jurisprudence lectures and commentary on the Ṣaḥīfa based on transmitted narrations.

Here, one narration is cited as an example:

From Aban ibn Taghlib, from Abu Ja’far, from his ancestors (peace be upon them), it is narrated that the Messenger of Allah (peace be upon him) said: “Whoever sends salutations upon me but does not send salutations upon my family will not smell the fragrance of Paradise, even though its scent can be perceived from a distance of five hundred years.” [99]

Imam Ibrahim (Abraham) and salutations:

Some traditions include the following formula for salutations:

“O Allah, send salutations upon Muhammad and his family as You sent salutations upon Ibrahim and his family. Verily, You are Praiseworthy and Glorious.” [100]

The reason for this formula is explained in the narration below:

From Abdul Azim al-Hasani, who heard Imam Hasan al-Askari (peace be upon him) say: “Indeed Allah Almighty chose Ibrahim as His friend (Khalil) because of his frequent salutations upon Muhammad and his household (peace be upon them).” [101]

This narration reveals the reciprocal effects of salutations; since Ibrahim and his family frequently sent salutations upon Muhammad and his family, Allah reciprocated by sending salutations upon them, granting Ibrahim nearness to Allah and the station of friendship.

Hence, we too ask Allah, as Ibrahim reached the station of friendship through abundant salutations, to raise us in the rank of Muhammad and his family through salutations upon them.

Varieties of salutations:

As mentioned, Ṣaḥīfa al-Sajjādiyya includes many different salutations—this text mentions 99 types, though there are more in practice.

For example, the Ṣaḥīfa records approximately 19 types of salutations in the supplication of Makārim and around 177 instances throughout the text.

Examples include:

• “O Allah, send abundant salutations upon Muhammad and his family, more than You sent upon any of Your creation.” [103]
• “Send a growing salutation upon him, which none is more growing than it.” [104]
• “My Lord, send a pure salutation upon Muhammad and his family, none purer than it.” [105]
• “O Allah, send salutations upon Muhammad and his family as the best You have sent upon any of Your creation before him, and You have not sent upon anyone after him.” [106]
• “O Allah, send salutations upon Muhammad, Your servant and messenger, and his pure family, and grant them Your best blessings, mercy, and peace.” [107]
• “Send salutations upon Muhammad and his family that reach the best of what they hope for of Your goodness, grace, and generosity; indeed, You are the Most Merciful and Most Generous.” [108]
• “My Lord, send salutations upon Muhammad and his family, Muhammad the chosen, the honoured, the near, the best of Your salutations.” [109]
• “Send the most perfect salutations upon Muhammad and his family.” [110]
• “O Allah, send salutations upon Muhammad and his family as You have honoured us by them.” [111]
• “As You have made it a right upon us because of him.” [112]
• “O Allah, send a high salutation upon Muhammad, Your servant, messenger, and the family of Muhammad, a salutation exalted above all greetings.” [113]
• “A salutation that intercedes for us on the Day of Resurrection.” [117]
• “A salutation without end or count.” [122]
• “Send salutations upon Muhammad and his family in every time and every circumstance.” [136–138]
• “Send salutations upon Muhammad and his family as You send salutations upon Your nearest angels, prophets, and righteous servants.” [140–142]

…and many more.

Just as faith (īmān) possesses different levels, certainty (yaqīn) also has its stages: ‘ilm al-yaqīn (knowledge of certainty), ʿayn al-yaqīn (vision of certainty), and ḥaqq al-yaqīn (truth of certainty). From expressions such as “akmal al-īmān” (the most complete faith) and “afḍal al-yaqīn” (the best certainty), where the superlative form indicates superiority, we understand that these qualities are existential and incrementally superior as one ascends their ranks. Since manifestations and phenomena of existence vary in intensity and weakness, it is not possible to limit their phenomenal aspect; therefore, when God commands, “O you who have believed, believe” (Quran 4:136), or, “Say, My Lord, increase me in knowledge” (Quran 20:114), He does not specify any measure for this increase.

The letter ‘bā’ in “bīmānī” (with my faith) is not superfluous but serves for emphasis and adornment. Maturity denotes attainment; thus, “balligh bīmānī” means “convey my faith.” In the traditions and narrations of the Ahl al-Bayt (the family of Muhammad), faith is defined as comprising heartfelt knowledge, verbal confession, and the performance of religious duties. However, confession and action are means (‘annī) for uncovering faith rather than the faith itself. Righteous deeds, which manifest in the sensory limbs and organs, are effects and prerequisites of faith. Faith is an abstract, intrinsic reality, an inner and spiritual matter; hence, it is simple, not composite, though it has ranks, each with its own signs and characteristics.

The phrase “akmal al-īmān” refers to the essence of faith and its highest degree, which also marks the beginning of the stage of certainty. Imam al-Bāqir (peace be upon him) states: “The most complete among the believers in faith are those with the best character.” Similarly, the Prophet Muhammad (peace be upon him) said: “The best of you in faith are the best in character.” Imam Sajjad (peace be upon him) remarked: “Those closest to God are those of the best morals.” From these narrations, it is evident that the higher a person ascends in the degrees of faith and closeness to God, the more they benefit from the most excellent virtue, which is noble character. Thus, the supplicant first asks God to grant him the best and most perfect degrees of faith and closeness so that by reaching these exalted ranks, he may be endowed with the finest moral virtues mentioned later in the prayer, allowing him to manifest and embody divine truth more fully.

The Relationship Between Faith and Love

In the narrations of Wilayah (spiritual authority), faith is defined as love (ḥubb). Imam al-Bāqir states: “Faith is love and hatred.” When asked whether love and hatred are part of faith, Imam al-Ṣādiq responded: “Is faith anything other than love and hatred?” In some traditions, the Prophet (peace be upon him) asked his companions: “Which bond of faith is the strongest?” Some replied: “Prayer,” others: “Zakat,” or “Fasting,” “Hajj,” and “Jihad.” The Prophet said: “Each of these has its merit, but none is the strongest. The strongest bond of faith is love for God and hatred for God, loyalty to the friends of God, and dissociation from His enemies.” Imam al-Bāqir said: “Our love is faith, and our hatred is disbelief.”

The Prophet (peace be upon him) linked the perfection of faith to love and following Imam Ali (peace be upon him): “Whoever loves you with his tongue has completed a third of his faith; whoever loves you with his tongue and heart has completed two-thirds of his faith; and whoever loves you with his tongue, heart, and supports you with his hand has perfected his faith.”

According to this and many other traditions, a believer attains complete faith and love when their attachment to Imam Ali (peace be upon him) displaces every other desire and inclination. The sign of such spiritual proximity is not difficult to identify; the believer should resemble their beloved in practical behaviour and conduct, as Imam al-Mahdi (may God hasten his reappearance) says: “Our followers are created from the rays of our lights and the remnants of our clay.” Just as the sun’s rays reflect the sun’s attributes, the true Shi’a must embody the spiritual and moral traits of the Imam in every aspect.

Those who claim love for Imam Ali should be judged by their conformity to his practical obedience and emulation. If they lack practical obedience, either they lie in their claim or their faith is incomplete; thus, they must strive, with the aid of piety and self-discipline, to attain the perfect faith that comes from full obedience. Imam al-Bāqir said: “None among us are truly our followers except those who fear God and obey Him.” Obedience to the Imam is obedience to God, and whoever more fully obeys the Imam has more complete faith.

Hence, the true Shi’a is one for whom Imam Ali (peace be upon him) is the perfect behavioural exemplar—his worship, bravery, kindness, justice, support for the oppressed, and generosity. In all these respects, we must pray: “O God, convey me through my faith to the most complete faith.”

Faith and love do not exist without knowledge; therefore, the Imam (peace be upon him) also said: “No one’s faith is complete until they truly know me in my essence of luminosity; once they know me by this knowledge, God has tested their heart for faith.”

The Highest Certainty and the Infinite Human Perfection

“Afḍal al-yaqīn” (the best certainty) is ḥaqq al-yaqīn, which is far superior to ʿayn al-yaqīn. Imam Ali (peace be upon him) stated: “The best certainty is piety.” Figures such as Hārithah ibn Mālik and Hammām reached such levels of piety and certainty that their appearance became pale and worn. These ranks are not attained by external knowledge alone, but through seeking God’s assistance, struggling against the commanding soul, and religious austerities.

Those who reach the stage of ḥaqq al-yaqīn also have varying degrees. Some, like Hārithah ibn Mālik, see Paradise, its inhabitants, Hell, and its inhabitants but become pale with awe; others, like the Prophet Muhammad and Imam Ali, see far more and remain unchanged. Thus, mere knowledge or verbal affirmation without witnessing these realities does not signify attainment of ḥaqq al-yaqīn.

The seminary of Imam Ṣādiq (peace be upon him) was not merely a specialised academic institution where the philosopher contemplates existence and the mystic perceives truth. It was a place where one must both know and witness, speak and experience. Knowledge without experience or experience without knowledge leads to error.

From this part of the prayer, we learn that a seeker must never cease advancing in spiritual ranks, for stagnation implies decay, weakness, and unproductiveness. The faithful traveller is like a river flowing continually towards the sea of truth; if it stops, it becomes stagnant and corrupt. Human beings, by nature, desire the unlimited; if the seeker delays or slows on the spiritual path, they fail to respond to their innate call and become hopeless and complacent, which is self-oppression.

Imam Reza (peace be upon him) said: “Faith is a degree above Islam, piety is a degree above faith, and certainty is a degree above piety; nothing is divided among people less than certainty.” This indicates that few among the faithful reach certainty.

The word “faith” and its derivatives appear approximately 864 times in the Qur’an, while “certainty” is mentioned less frequently. Nevertheless, one must strive to move from Islam to faith, from faith to piety, from piety to knowledge of certainty, and from knowledge to vision and finally truth of certainty. This journey is continuous, and the divine command: “Worship your Lord until certainty comes to you” (Quran 15:99) is addressed repeatedly to the seeker, always fresh and invigorating, never calling one to rest or stagnation.

The Paper and True Practice

This prayer teaches that mere papers, lectures, or intellectual dissection do not yield faith or certainty; rather, one must learn, teach, understand the path, walk it, and help others do the same. If one remains occupied with linguistic analysis without seeking the truth and experiential knowledge, they will never grasp the essence.

If the seeker neither sees nor attains the realities and accepts them blindly, they gain nothing to elevate their spiritual rank. Those who merely transmit knowledge without seeking it are akin to the scholars of the Torah condemned in the Qur’an as donkeys carrying books.

Angels on the first night of the grave do not ask about one’s books but about the heart and its connection to God. Therefore, one’s primary concern should be how to reach and see the realities of certainty. Otherwise, they should feel shame.

Imam Sajjad said: “Whoever is content with the unpleasant decree has reached the highest degree of certainty.”

One who, after seventy years, is disturbed by minor trials and cannot control their sorrow, cannot claim certainty, contentment, or spiritual progress.

Imam Ali said: “Revive your heart with admonition, kill it from worldly attachments through asceticism, and strengthen it with the power of certainty.”

He also said: “Cast away the sources of grief with the weapons of patienceand decorate the soul with the ornaments of contentment.”

The perfect worshipper is one who advances in all these ranks.

Imam Ali (AS) in the Dua Kumayl says:
“O my God and my Master, I have endured Your punishment, so how can I bear Your separation?”
This expression is befitting only of an infallible Imam, and humans ought not to recite such prayers with the intention of mere composition, but rather as a genuine declaration. Otherwise, reciting it falsely would lead to a hardening of the heart, for false claims—especially in spiritual matters—bring nothing but perdition and darkness to the heart and soul. Here, the Imam stands face to face with the Divine and declares: “I can endure torment and the fiery Hell without fear, but how could I bear separation from You, a torment so painful and unbearable that I lack the strength to endure it.”

Cutting off hope; spiritual progress

In discussions of mysticism, it has been repeatedly emphasised that a seeker (salik) must have no desire or expectation in order to attain truth and divine perfections. This state is achieved when the seeker relinquishes hope not only from themselves and others but even from God. The third category—renouncing hope from God—is the most important and hardest to reach. The seeker must reach a point where they say: “O God, if I journey and strive in Your path with love and yearning, it is neither because You are the Lord of the worlds and the owner of Paradise nor out of fear of Hell, nor for any expectation of proximity to You. Rather, even if, hypothetically, You were a beggar at the street corner, I would still love and obey You, because I have not come to You seeking any personal gain.” This statement represents the pinnacle of perfection; ordinarily, friendships and affections are tainted with desires—whether justified or not—even though true friendship reveals its genuine face only when motivated purely by love and affection.

Intentions and their hierarchy

Intentions vary: someone who worships seeking Paradise and God’s blessings is more motivated than one who worships merely to escape punishment; similarly, one who seeks closeness to the truth and the love of God is more motivated than those in lower stages. Even among those who have reached the truth (wasileen), different levels exist, and each individual can possess a stronger intention toward higher levels. Thus, the provision in intention signifies the loftiness and nobility of intention. Accordingly, Imam Sajjad (AS), despite being infallible and at the highest levels of divine proximity, still seeks an even higher intention because nearness to the Divine Essence is unlimited and no one—even an Imam—can reach the innermost core of the Divine Essence (not the Essence itself). In this pursuit, he sees God’s grace as the means of attainment and prays: “O God, for attaining the highest levels of the Divine Essence, fill me abundantly with generous intention in the shadow of Your kindness and mercy.” Hence, provision in intention is a container for abundance, continuity, and renewal, constantly revitalising the seeker’s goal with freshness, vitality, enthusiasm, and noble incentives for reaching higher levels of proximity.

The status of intention in prayer

Intention (niyyah) is an essential pillar of prayer; if the worshipper prays deliberately or unintentionally without intention, the prayer is invalid. However, intention differs markedly from other obligatory pillars such as standing, opening takbir, bowing, and prostrations. Other pillars are parts of the prayer itself, but intention is a condition of the prayer. The difference between a part and a condition is that a part is included within the reality of a thing, while a condition is always overarching and governing over all other parts, accompanying each part. For example, purity (taharah) from ritual impurity is not part of the prayer but a precondition, yet it permeates all parts of the prayer; if any part is performed without purity—even a single word—the prayer is invalid. Similarly, intention accompanies every part of the prayer, such that each element must be performed with intention. The fundamental difference between intention and purity is that purity is a necessary condition of the obligatory prayer but not a pillar, whereas intention is both a necessary condition and a pillar; its absence, whether intentional or accidental, invalidates the prayer.

Intention in prayer should be “for closeness to God” (qurbatan ilallah).
Closeness implies proximity and the soul’s attention to the collective station of perfection, which the believer constantly seeks to renew and actualise, until closeness transforms into attainment—which itself is actual closeness.

In all five daily prayers and other obligatory acts of worship, one must specify the goal and motivation. For example: “I am praying four units of Zuhr prayer for closeness to God,” whether with an inward state or verbally expressed.

What does “closeness to God” mean? Has the Holy Lawgiver, who has mandated us to determine this goal and enter worship with such an intention, only desired lip service from us? Or does He truly direct us towards a clear and lofty aim: proximity to God and intimate communion with Him? Based on this understanding, verbalising intention is not required, as this goal is a matter of the heart, though if uttered, the tongue merely expresses the internal state. Therefore, provision in intention means that in every prayer and worship act, this reality should blossom within the person, acquiring a fresh and renewed aspect. Sometimes a person is so heedless that despite years of praying and uttering the sacred phrase “for closeness to God” (qurbatan ilallah)—the purpose of the mission of all saints and prophets—they have no actual attainment of the truth. In such cases, Imam Ali (AS) likens such people to mill donkeys that, even if they pray fifty more years in this manner, will reach no destination. Their current intention lacks the freshness and provision of the previous day’s intention.

Imam Ali (AS) says:
“He who’s yesterday and today are equal is a loser.”
Woe to those who regress and drift further away, for he adds: “He is accursed.”

The Qur’an also declares:
“Woe to the prayer-makers who are heedless in their prayers, those who show off.” (Qur’an 107:4–6)
Rarely does God say “woe” to anyone in the Qur’an, and He has not said “woe” to drinkers or adulterers, but He says “woe” to prayer-makers who neglect the true purpose of prayer, which is to forbid indecency and wrongdoing. Yet such a person may pray while committing immoral acts beside it, because their prayer was not performed with the intention of closeness to God or even at least to attain Paradise and avoid divine punishment. Muawiyah prayed while committing countless vices, and the Kharijites of Nahrawan recited the Qur’an, yet were a clear example of “many who recite the Qur’an but the Qur’an curses them.”

The effects of divine proximity

In the shadow of servitude, one attains the rank of closeness in both obligatory and voluntary acts of worship. As narrated by Shaykh al-Kulayni (may God have mercy on him), the Prophet (PBUH) said:
“No servant draws closer to Me by anything more beloved than what I have enjoined upon him. Yet he draws near to Me with voluntary acts until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, and his hand with which he strikes.”

This noble statement first mentions closeness through obligatory duties and then voluntary acts. The difference between the two is that in the closeness of obligatory duties, the servant becomes the means for God, but in the closeness of voluntary acts, God becomes the means for the servant. Therefore, closeness through obligatory acts is superior, as it is free from any taint of ego and selfhood, and the servant is entirely in the hand of the Lord. Through servitude and proximity to God, the attributes of divine lordship manifest in the person, and divine ethics and the names and attributes of God appear in him, as the sacred hadith says:

“My servant obeys Me, so I make him like Myself; I am Ever-Living and will never die, so I make him living without death; I am Self-Sufficient and never lack, so I make him self-sufficient without need; I am whatever I will, so I make him whatever he wills.”

Divine proximity is like the closeness of iron to fire:
The nearer the iron approaches the fire’s centre, the more it reflects the fire’s qualities, becoming red-hot and radiant, manifesting heat and light. Similarly, by nearness to God, the servant displays divine attributes. The Qur’an states:
“The earth shone with the light of its Lord.” (Qur’an 39:69)
And in the grand Ziyarat al-Jami‘ah, the Imams are described as:
“And the earth is illuminated by your light.”

By this nearness, the servant’s limbs and faculties become the limbs and faculties of God; his hands become God’s hands, his eyes God’s eyes, his tongue God’s tongue, and his actions the manifestations of God’s essence and attributes, reaching the rank of annihilation (fana) and perfect servitude (ubudiyyah), which, as Imam Sadiq (AS) explains, is the essence of lordship and divine sovereignty.

Divine proximity is the consequence of love and passion

Drawing near to God is contingent on love, passion, and intimacy with God. Love and passion stem from knowledge, perception, and vision of God. For proximity to occur, veils must be removed, and the soul must be purified to reach a state of annihilation in the Divine (fana fi Allah) and subsistence in Him (baqa bi Allah). At that point, the soul is annihilated in God’s essence, and God remains as the sole existent reality.

God, who manifests the lights of certainty and knowledge within the hearts of His friends, so that they may recognise Him and attain the station of unity and divine oneness.

Proximity to the Beloved is contingent upon the removal of the veil and obstacles that hinder closeness, which are precisely heedlessness and separation from one’s manifest aspect, selfhood, and the feeling of independence. Imam Sadiq (peace be upon him) said: “No veil is darker and more dreadful between the servant and their Lord than the nafs (self) and desire, and there is no weapon or tool for killing them like poverty before God, humility, hunger and thirst by day, and wakefulness by night.” Thus, the darkest and most terrifying veil between the servant and the Lord is the feeling of selfhood, ego, and independence. To remove this veil and recognise one’s manifest aspect, there is no better weapon than fear and reverence of God, hunger and fasting by day, vigilance by night, and a profound sense of need and lack of independence before God.

The recognition of the Truth is a matter of light; as Amir al-Mu’minin Ali (peace be upon him) states: “Knowledge is the light of the heart.” Accordingly, to reach this, the barriers to approaching and drawing near to this light must be removed:

Until you remove the barriers of self,
Light cannot enter the heart’s abode.

Once the obstacles to self-knowledge are removed, the illumination of knowledge and the recognition of the Truth manifest in the heart, and thereafter intimacy, love, and passion emerge: “Whoever knows God loves Him and clings to Him.” When love and passion arise, the fire of love gradually annihilates the self of the servant in the Truth, bringing them close to God and to the station of servitude and obedience. This is the worship of the truly free, which Amir al-Mu’minin Ali (peace be upon him) considers the highest form of worship, for the fire of love liberates the servant’s existence from all attachments to self and others, making them aware of their manifest aspect in the Truth and their lack of independence from God. Their heart and soul, due to complete love and affection, become entirely attached to God. Thus, the reality of freedom is freedom from the self and its attachments, as Imam Ali said: “Whoever abandons desires is free and emancipated.” In other words, none can become free from themselves and their attachments except by knowing the self and attaining love-based worship.

The effects of love and passion for the Truth

Imam Sadiq (peace be upon him) in Misbah al-Shari’ah states: “When the love of God shines upon the secret of His servant, it empties him from all distractions and remembrance of anything other than God.” He then narrates from Amir al-Mu’minin Ali (peace be upon him): “The love of God is a fire that consumes everything it touches.”

Elsewhere, Imam Sadiq (peace be upon him) says: “The root and truth of love is to disassociate from everything except the beloved.”

Recognition, love, and proximity are three fundamental pillars on the path of the blossoming of divine inspirations within the inner self of seekers toward God.

Second Section: Two Different Paths

Second Section:

Two Different Paths

O Allah, send blessings upon Muhammad and his family, and suffice me regarding that which distracts me from being mindful of You; make me independent of all others besides You. Employ me in what You will question me about tomorrow, and grant me to spend my days fully engaged in what You created me for. Enrich me and expand my provision, and do not let me be tempted by the gaze. Honour me, and do not afflict me with arrogance. Make me a devoted servant to You, and do not corrupt my worship with vanity. Deliver goodness to people through me, and do not nullify it by bestowing it grudgingly. Grant me the highest moral qualities, and protect me from pride.

Sufficiency of the Truth

“And suffice me concerning that which occupies me with care.” O God, suffice me and act as my agent against that which preoccupies me and diverts me from remembrance of You.

Sufficiency here implies the agency of the Truth. One may consider the sufficiency of the Truth as its guardianship, entrusting God with all affairs to avoid preoccupation with anything other than Him. The Almighty states: “And sufficient is Allah as Disposer of affairs.” (Quran 4:81). In the Qur’an, God describes Himself as “the best disposer of affairs” (Quran 3:173), highlighting His ultimate guardianship. At times, a person acts as God’s agent, while at other times, God appoints a person as an agent among others. For example, God says: “I appoint you as a leader over the people” (Quran 2:124) or “Your Lord said to the angels, ‘I will place a vicegerent on earth.’” (Quran 2:30).

How is this reciprocity of agency conceived? God states: “And He subjected to you whatever is in the heavens and whatever is on the earth — all from Him.” (Quran 45:13). Humanity must view what God has bestowed upon them as a great trust, a heavy burden that is difficult to bear; therefore, one returns this trust to God, the Best Disposer of affairs. This is analogous to “delegating the matter to God.” The subtle meaning here is that a person owns nothing in themselves; rather, what God has entrusted them with is merely a loan which they cannot claim as their own, thus they re-entrust it to the Truth.

Who can achieve sufficiency? Only the one for whom God, the Best Disposer of affairs, is their agent, and naturally, they themselves are a good principal — “the best principal.” We cannot be a “best principal” unless we acknowledge God as the “best disposer of affairs” and become dependent on Him.

Agency and Ownership of the Divine

If a person reaches the understanding that all existence belongs to God — the Owner of life, knowledge, power, will, choice, and wisdom — and entrusts their affairs to such an agent, the source of all power and possessions, they can then be regarded as “the best principal.” Otherwise, if a person doubts their own ownership in existence, they cannot be a “best principal” because the true “best principal” is one whose agent is the “best disposer of affairs” and in whom there is total trust.

Relying on anyone other than God means relying on something limited, fragile as a spider’s web, baseless and doomed to perish. Hence, reliance on anything other than God is akin to relying on the “worst disposer of affairs.” Consequently, non-divine principals are “the worst principals,” since such imaginary agents can never suffice. God says: “And whoever relies upon Allah — then He is sufficient for him.” (Quran 65:3).

One can only recognise God as “the best disposer of affairs” when they initially recognise Him as the true Owner of the universe and themselves as merely custodians. Agency arises sometimes because of the importance of a task — if a person cannot carry out a task, they delegate it to another — and sometimes because a person considers a task beneath their dignity and appoints an agent.

Regarding divine agency, this belongs to the former category but with an important distinction: in usual agency, the principal considers themselves the true owner and may revoke the agent at will. In divine agency, however, the servant must not regard themselves as the true owner but only as a trustee, and because they cannot bear the trust themselves, they place it with God — the “best disposer of affairs.”

Reliance and Proximity

A faithful seeker who has reached self-annihilation recognises existence only as manifestations of God’s essence, attributes, and actions, and relies on nothing other than the Truth. Such a person moves ever closer to God by trusting and delegating matters that distract from remembrance. Preoccupation with anything other than the Truth causes forgetfulness of God, and forgetfulness leads to abandonment by God: “They forgot Allah, so He made them forget themselves. Those are the defiantly disobedient.” (Quran 59:19). Forgetting oneself is ignorance of God, for “Whoever knows himself knows his Lord.”

God’s Questioning of Servants

“And employ me in what You will question me about tomorrow.” O God, grant me success in performing those deeds for which I will be questioned on the Day of Resurrection.

There are two types of questioning in practical wisdom: God questioning the servant, and the servant questioning God.

God’s questioning may pertain to theoretical or practical matters, and theoretical questions are divided into worldly and eschatological. For example, a worldly theoretical question is: “Do you see any flaw in the creation of the Most Merciful? Return your gaze twice, your sight will return to you humbled and fatigued.” (Quran 67:3-4). An eschatological question might be about beliefs in the grave and resurrection: “Then, indeed, you will be asked that Day about pleasure.” (Quran 102:8).

Practical questioning by God, realised only in the hereafter, involves accountability such as: “And fulfil [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.” (Quran 17:34), or: “Indeed, the hearing, the sight and the heart — about all those [one] will be questioned.” (Quran 17:36).

The Servant’s Request from God

God questions His servants because of their imperfections. However, our requests to God do not imply imperfection in Him, since He is the fullness of actuality and pure agency, free of deficiency.

Psychologically, being unable to answer a question causes distress due to weakness and deficiency, but God is not angered if questioned, for He is free of weakness and can respond appropriately. The Prophet said: “Indeed, God loves to be asked and for His bounty to be sought.”

Types of Servant’s Requests

Requests may be categorised into three types:

1. Verbal requests, such as: “Our Lord, give us good in this world and good in the Hereafter and protect us from the punishment of the Fire.” (Quran 2:201).

Verbal requests subdivide into urgent requests, cautious requests, and compliant requests, depending on the asker’s knowledge and spiritual state.

• The ignorant may ask without understanding (e.g., “And they ask you about the soul.” (Quran 17:85) — the answer being: “Say, the soul is of the affair of my Lord.”).
• The beginner spiritual seeker asks tentatively.
• The advanced seeker understands when and how to ask, including whether a gift is conditional on request or not.

The most complete seekers, such as the Prophets and Imams, ask purely in obedience to God’s command: “Call upon Me; I will respond to you.” (Quran 40:60). They have no fear or hope other than God alone.

Divine Sustenance and Wisdom

The Almighty grants sustenance—whether material or spiritual—with consideration and measure, based on His knowledge and insight regarding the creation, potential, and capacity of each of His servants. He provides to each according to their condition. Since not all humans possess equal potential or capacity, they cannot all benefit equally from material and spiritual sustenance. As the noble verse states:
“Indeed, your Lord extends provision for whom He wills and restricts it. Indeed, He is ever, concerning His servants, Knowing and Acquainted.” [Quran 13:26]
Truly, God is Generous and Bountiful in the absolute sense, and in His sacred realm, from eternity to eternity, there is no place for stinginess. He desires that as His names and attributes manifest absolutely, so too do His manifestations in His servants appear in absolute forms. He is the Sustainer ‘Ar-Razzaq’ in the absolute sense, so that all may flourish in complete openness regarding their sustenance.

However, despite being the Sustainer ‘Ar-Razzaq’ in the absolute sense, God is also the All-Wise ‘Al-Hakim’ in the absolute sense. Wisdom dictates that no action occurs without reason and cause. Since the essential divine names govern the active divine names, and the name ‘Wise’ is among the essential names of God, it predominates over all active divine names, including the name ‘Sustainer’. Thus, through wisdom, the universal and absolute manifestation of sustenance is limited:
“And if Allah had extended provision for His servants, they would have committed corruption throughout the earth. But He sends it down in due measure as He wills. Indeed, He is, concerning His servants, Knowing and Seeing.” [Quran 42:27]
Similarly:
“He sends down water from the sky, and the valleys flow according to their measure.” [Quran 43:11]

According to this principle, God the Wise regulates the material sustenance of His servants according to His perfect wisdom, providing each according to their state. In spiritual sustenance, likewise, the believer and seeker of nearness to God must remove their obstacles and veils, expand the capacity of their inner self, and increase their receptivity to divine sustenance and nourishment.
“Until you remove the obstacles, the light will not enter the house of the heart.”

Based on the above, in material and physical sustenance, sometimes we request increase and abundance from God—such as saying, “O God, grant us great wealth”—yet such a supplication is neither proper nor desirable. If one is undeserving, that sustenance is not truly theirs but rather a source of burden and hardship. What a person is worthy of is their rightful sustenance. Thus, sometimes offspring, wealth, or even knowledge and wisdom—without patience and faith—can lead to affliction, as God says:
“And know that your wealth and your children are but a trial, and that Allah has with Him a great reward.” [Quran 8:28]

Excess and greed are not always marks of perfection; in many cases, they are burdensome and lead to failure.

Expansion and Relief in Sustenance

When Imam Sajjad (peace be upon him) says: “Broaden for me in Your sustenance,” his meaning differs between material and spiritual sustenance. Regarding material sustenance, ‘broaden’ means relief so that one is not in need—rather than excess beyond one’s needs. However, if seeking surplus beyond personal needs serves economic growth or aids the weak and poor, such surplus is commendable, though it remains uncertain if every spiritual seeker can safely navigate this path. The well-known tradition of the Prophet (peace be upon him) saying “Poverty is my pride” (although its authenticity is debated) does not imply absolute material poverty that destroys a person.

The meaning of ‘broaden’ in spiritual sustenance is the opposite of material sustenance; the realm of spiritual sustenance is boundless because God is an infinite reality, and we are manifestations of this infinite truth. Spiritual sustenance, as the manifestation of this infinite truth, can never reach a final or ultimate end. Hence, the seeker must perpetually aspire for greater expansion and attainment of infinite sustenance. The believer should seek material sustenance just enough to become self-sufficient, modest, and content, avoiding greed and excessive accumulation, which impede spiritual progress and cause heedlessness of God.

Logically, the principle “Things are known by their opposites” explains the greatest hindrance to spiritual growth. Possessing natural measures of wealth and contentment fosters success in spiritual journey and elevation, whereas greed and poverty hinder growth and cause failure. Knowledge, wealth, power, and beauty should enable human perfection and progress, not be causes of failure.

This principle varies in spiritual sustenance; the seeker should not be content with little but continuously seek spiritual expansion, aiming towards those at the highest spiritual ranks.

Envy and Emulation

If the supplication “Enrich me” means to free my heart and eyes from envy of others and prevent attachment to others even in spiritual attainments, it aligns with the teachings that one may view others’ perfections with envy or emulation. Envy, whether regarding material or spiritual perfections, is reprehensible. Emulation, though not blameworthy, is not itself a virtue if one remains deficient in the perfection of God. Hence, the seeker should look solely to God—the source of all perfection.

Regarding the behaviour of the infallible Imams, when asked why he worshipped so much, Imam Sajjad (peace be upon him) replied: “I do not worship like my grandfather,” not out of envy but acknowledging the perfection of the Prophets and Imams.

Attention to God

“Do not let me be tested by looking (to others).” O God, do not cause my gaze to be fixated on others rather than on Your hand of grace and generosity. All comes from You and for You; all possessions belong to You, and every soul has its due according to its capacity and connection.
“You see no variation in the creation of the Most Merciful.” [Quran 55:29]

This phrase also carries the deeper meaning of requesting from God the “Secret of Destiny”—the wisdom behind the allotment of capacities and perfections to different individuals. With this understanding, one ceases to question why God has given some more and others less, appreciating divine justice and wisdom.

Honour, Pride, and Vanity

“Grant me honour”—God, make me neither a tyrant who oppresses others nor one who submits to oppression. Honour belongs to God and His faithful servants. God is neither a tyrant nor one humiliated.
“O He Who is Overwhelming without being overcome, O He Who is Conqueror without being conquered.”

Pride (kibr) is self-exaltation, and arrogance (takabbur) is its outward display. The arrogant is prideful, but the prideful may or may not show arrogance. Pride leads to tyranny and conflict with God. The Imams warn vehemently against pride and arrogance, describing them as rebellion against God’s authority, and affirm that no one with even the smallest weight of pride in their heart will enter Paradise.

“Make me Your servant”—servitude to God implies neither tyrannising over others nor being humiliated. Yet worship can bring vanity if one looks down on others and boasts. The Imams caution against such self-conceit and remind us that true worship should cultivate humility, not pride.

Vanity

The greatest antidote to vanity is the recognition of one’s faults. Without this, a person may proclaim “I am your greatest lord,” like Pharaoh. Imam Ali (peace be upon him) states: “A bad deed that troubles you is better before God than a good deed that causes you vanity.” Sometimes worship leads to spiritual pride, causing a person to see no fault in themselves and disdain others. For this reason, God sometimes tests devoted servants with trials to reveal their true state and prevent spiritual arrogance. The Imams recommend self-awareness to block the path to vanity and spiritual downfall.

Section Three: Elevation and Humility

O Allah, send blessings upon Muhammad and his family, and do not raise me in the eyes of people without lowering me equally in my own sight, and do not grant me outward honour except that You grant me an equivalent inward humility before myself.

God Almighty, bless Muhammad and his family, and whenever You elevate me in the esteem of others, make me equally humble and insignificant in my own view; and whenever You grant me apparent honour and dignity in the sight of creation, grant me an equivalent inward abasement and humility before myself.

The Balance between Outward and Inward States

The phrase “and do not raise me in the eyes of people” conveys a profound mystical teaching. Imam Musa ibn Ja’far (peace be upon him) addressed Hisham, saying: “O Hisham, there is no servant of God without an angel holding his forelock; no one humbles himself except that God raises his rank by that angel, and no one arrogates himself except that God lowers him by that angel.”

This highlights a subtle but crucial nuance: the supplicant prays that if he appears honoured and respected by others, he may simultaneously see himself as lowly in his own perception. This is not to say he should be humiliated before others or lose respect among people, but that his inner state remains humble despite outward regard.

Hence, this invocation teaches that one must neither sacrifice the outward appearance for the sake of inward humility—falling into despair or social rejection—nor allow the outward dignity to overshadow the inward reality, which would lead to hypocrisy and spiritual ruin.

True integrity demands harmony between the outward and inward self, with each reflecting and reinforcing the other. The ultimate goal for a human being is to shed all worldly affiliations and be dyed with the divine colour. Humans are inevitably coloured by disbelief, faith, knowledge, hypocrisy, or sin, but the danger arises when the outward appearance does not correspond with the inward reality.

The gravest fault is when the exterior outshines the interior. People often assess value superficially; for instance, a product worth fifty percent may be portrayed as worth one hundred percent through mere display, and sometimes vice versa. Hypocrisy invalidates worship precisely because the person prioritises appearance over sincerity.

A seeker on the path of truth must be vigilant that their outward appearance does not exceed their inner reality. There are those who, after decades of study and spiritual endeavour, lament that their outward form has grown while their inner self has stagnated. Imam Baqir (peace be upon him) states: “Whoever’s outward is weightier than his inward, his scale will be light.” This means that if one’s exterior exceeds their interior, their deeds carry little spiritual weight.

If a scholar or seeker does not correct himself, their pride and arrogance grow in tandem with their outward achievements, without their inner self attaining any true divine manifestation. Such a person resembles one who claims spiritual insight without ever truly attaining it.

The supplication warns against this imbalance and exhorts that one should neither entirely forsake the outward nor the inward, but maintain a balanced and sincere alignment between both.

Outward Honour and Inward Humility

“And do not grant me apparent honour except that You grant me an equivalent inward abasement before myself.”

The supplicant asks that any outward honour be accompanied by an equal measure of inward humility. This ensures that pride and arrogance do not take root. The balance must be maintained so that apparent dignity does not corrupt the soul, nor should excessive self-abasement lead to neglect of social duties and responsibilities.

True honour and humiliation lie in the hands of God. As the Quran states: “He honours whom He wills and humiliates whom He wills.” If God bestows honour upon a servant, it is of true spiritual value, irrespective of worldly opinion. Conversely, worldly honour without divine approval lacks true worth.

Therefore, one should not be anxious about worldly status but strive to humble the self before God, as “Whoever humbles himself for God, God will elevate him; and whoever is arrogant, God will abase him.”

Section Five: Respect and Honour of People

اللّهُم، لا تَدَع لي خَصْلةً تُعابُ مني إلا أصلحتها، ولا عائبةً أُؤنّبُ بها إلا حسّنتها، ولا أُكرومةً فيَّ ناقصةً إلا أتَمَّمتها.

O Allah, do not leave in me any trait that may be criticised without improving it, nor any fault for which I am blamed without refining it, and do not leave any noble characteristic in me incomplete without perfecting it.

اللّهُمَّ صلِّ على محمد وآل محمد، وأبدلني من بغضة أهل الشنان المحبة، ومن حسد أهل البغى المودّة، ومن ظنة أهل الصلاح الثقة، ومن عداوة الأدنين الولاية، ومن عقوق ذوي الأرحام المبرّة، ومن خذلان الأقربين النصرة، ومن حب المدارين تصحيح المقة، ومن ردّ الملبسين كرم العشرة، ومن مرارة خوف الظالمين حلاوة الأمانة.

O Lord, send blessings upon Muhammad and the family of Muhammad, and replace for me the hatred of those filled with rancour with love; the envy of the arrogant with affection; the suspicion of the righteous with trust; the hostility of close ones with guardianship; the disobedience of kinship with dutifulness; the betrayal of relatives with support; the love of hypocritical flatterers with sincere affection; the rejection by companions with generous fellowship; and the bitterness of fear of the oppressors with the sweetness of security.

Social Relations

In this section of the supplication, Imam (peace be upon him) emphasises the manner and quality of interacting with people.

Types of Interactions with People

Some individuals give primacy to the opinions of others in their interactions, which often leads to hypocrisy in their actions, as hypocrisy essentially means prioritising people’s judgment. Hence, religious law strongly condemns hypocrisy: “Do not praise yourselves; do not conceal your faults with showmanship, nor use people as the standard of your deeds and behaviour.”

Others dismiss people entirely, as seen in some ascetics who mock convention by deliberately acting contrary to societal norms, even inviting blame and criticism. Yet, the infallible Imams advise caution against exposing oneself to blame: “Beware of places of accusation.”

Intentionally damaging one’s reputation is akin to ingratitude for God’s blessings. Imam (peace be upon him) seeks refuge from such behaviour.

Mysticism and Social Relations

Our mysticism must be one of infallibility. The infallible Imam has neither neglect nor excess; only the infallible can be the true measure.

In this spirituality, winning people’s approval is a sincere prayer because without dignity and respect, one cannot truly serve God. Hypocritical ascetics and undisciplined mystics have been major reasons for setbacks in religious devotion over the past millennium — either by laxity in religious obligations or excessive extremism damaging legitimate faith.

Transforming Enmity into Love

The Imam prays:

“Do not leave in me any trait deemed blameworthy by people without improving it; replace the hatred of enemies with love so that no argument may be held against me.”

This mirrors the example of Amir al-Mu’minin (peace be upon him), whose love even softened the heart of his adversary, Muawiyah. An anecdote recounts Muawiyah’s emotional response upon hearing of Ali’s nightly devotion and lamentation despite their enmity.

Friendship of Close Ones

“And from the hostility of close ones, grant me friendship; from disobedience of kinship, grant me dutifulness…”

Imam (peace be upon him) recognises that natural love exists among kin, yet misunderstandings may cause rifts. Thus, he asks God to replace hostility with friendship and kindness among relatives and protect him from betrayal or neglect.

True Friendship and Fear of Oppressors

“And from the love of hypocritical flatterers, grant true friendship; and from the bitterness of fear of oppressors, grant the sweetness of security.”

Fear of oppressors is natural, but Imam prays that this fear be transformed into a sweet trust in safety and security. Unfortunately, many modern rulers impose tyranny through fear and oppression, unlike the era of the Islamic Revolution where all people, of various groups, participate in society. The Prophet taught that a true preacher is like a physician who treats all kinds of people with compassion and wisdom.

Summary

Imam’s prayer here teaches us to improve ourselves morally, seek sincere relations with others, and convert hostility into love and trust, all while guarding ourselves from deceit and oppression. It calls for balance — neither hypocrisy nor disdain towards others — but a sincere, measured, and wise approach to social relations rooted in ethical and spiritual integrity.

Divine Cunning

In the fourth passage, the Imam states: “Grant me cunning against those who plot against me; if someone schemes, may You also grant me the ability to scheme.” Understanding this statement is quite challenging, as deceit and trickery are generally condemned in Islam. As Imam Ali (peace be upon him) says: “Do not act with deceit, for it is the trait of the ignoble.” On the other hand, here the Imam prays to God for cunning and stratagem, as expressed also in Dua Kumayl: “And empower me against those who oppress me” or “Grant me strength over those who persecute me.”

To repel oppression, power and authority are essential. The fact that the Imam requests this from God is a profound lesson for the Shia: lacking military power or arms is no justification for silence or submission to injustice. Rather, one must prepare the means and instruments of power, relying on divine help to acquire the authority necessary to remove oppression and restrain the oppressor. Indeed, God commands: “And prepare against them whatever you are able of power and steeds of war to terrify the enemy of Allah and your enemy…” (Quran 8:60). Otherwise, silence equates to acceptance of oppression, a form of complicity and concession to the oppressor. The Prophet (peace be upon him) warned: “Whoever aids an oppressor, Allah will impose that oppressor upon him.” Astonishingly, despite this tradition known among over a billion Muslims and the vast potential power available, the face of blatant injustice—such as that of America, Israel, and the international Zionists—dominates them. Sadly, no practical measures are taken to counter this. Imam Ali (peace be upon him) said: “The oppressor, the one who aids him, and the one who is pleased with oppression are three partners in sin.”

Refutation and Rebuttal

“And refutation of those who slander me; O God, grant me the power to disprove those who accuse me falsely and attribute untrue statements to me.”

Refutation is the ability to invalidate the adversary’s words. This requires knowledge, reasoning, and wisdom. The word “qasabani” in classical lexicons means “to wound me with blame.” Sometimes in battles, bodies are mutilated physically, but often a person’s true identity and character are torn apart by baseless and slanderous accusations. The latter is far more painful, as verbal wounds cut deeper than swords. Therefore, the seeker on the path to truth must cultivate patience, avoid anger and agitation, and ask God for the ability to respond logically and convincingly, exposing the falsehoods of the enemy. The Wise God commands the Prophet in the Quran to meet deniers with rational responses: “And if they deny you, say, ‘My deeds are for myself, and your deeds are for yourselves. You are disassociated from what I do, and I am disassociated from what you do.’” (Quran 10:41). Imam al-Baqir (peace be upon him) advises: “If you are denied, do not become angry.”

Safety from Threats

“And safety from those who threaten me; O God, grant me security and protection from those who threaten me with harm.”

Mystics consider the Divine Names of “Al-‘Ummi” (the Unlettered) or the “Leaders of the Names” to be the source of life, knowledge, power, and will. In our discussion of Divine Names, the name “As-Salam” (The Source of Peace) was argued to be among these five principal names alongside Life, Knowledge, Power, and Will. The Name As-Salam possesses abundant attributes that protect the seeker from internal and external evils. One effect is exactly what the Imam mentions here: if one is threatened by an oppressor, invoking this name repeatedly can secure protection. For safety from one’s own or others’ evils, one must seek aid from this Name.

Necessity of Following the Godly Scholar in the Spiritual Journey

“And grant me success to obey those who guide me rightly and to follow those who direct me.”

This shows that a faithful seeker needs the assistance of a guide and mentor to reach the truth, and this need can only be fulfilled through divine grace and approval. God bestows this favour on the believer through special kindness. The need for a spiritual teacher is so vital that it is said: “He who has no wise guide to direct him is lost.” The perfect divine mentor is one endowed with divine assistance, possessing deep theoretical and practical wisdom, disciplined by pure Sharia etiquette, and immersed in divine ethics. If a seeker attains such a teacher, he must value the companionship and follow him diligently without negligence.

The Example of Moses and Khidr

The story of Moses and Khidr in Surah Al-Kahf perfectly illustrates this principle. Briefly:

First, although Moses (peace be upon him) was a resolute prophet and leader of the Israelites, he never considered himself independent of a divine guide. When God commanded him to seek someone from whom he could learn knowledge he lacked, Moses enthusiastically set off, vowing not to rest until reaching the confluence of the two seas or until long ages had passed in pursuit.

Second, God describes the divine teacher as: “They found a servant from among Our servants to whom We had given mercy from Us and had taught him knowledge from Our presence.” This servant, Khidr, is characterised by his servitude to God and the fact that his knowledge is from God, free from personal innovation or deviation.

Third, Moses asks Khidr: “May I follow you so that you teach me what you have been taught of right guidance?” Khidr replies: “You will find me, if God wills, patient, and I will not disobey you in any matter.” This shows that following and obeying the divine scholar with patience is essential on the spiritual path. Khidr instructs Moses not to question his actions until he himself explains them, underscoring obedience according to divine wisdom.

A question arises: Moses had sworn to obey Khidr without disobedience, yet he later objected. Given that prophets must be infallible, why did Moses err? The answer is that Moses’ objection was rooted in his devotion to God’s revealed law and justice. The actions of Khidr—damaging a ship, killing a person, and aiding ungrateful hosts—appear contradictory to divine law and reason. Thus, Moses could not comply blindly. This principle is fundamental for seekers: obedience is not unconditional but must accord with God’s commands and moral truth. As the Prophet (peace be upon him) said: “Beware of insulting a Muslim or obeying a sinner.” Imam Ali al-Ridha (peace be upon him) states: “Whoever obeys a created being against the obedience of God has disbelieved and taken another god besides God.”

Therefore, a seeker must measure obedience against divine guidance and the exemplar of the Prophet and true leaders, not merely any claimant to authority.

Not evil to the evil-doers, but evil to the evils

“And reward those who abandon me with goodness; O God, grant me the strength to recompense with kindness those who have turned away from me.”

In lexical sources, al-hijr (الهجر) is defined as delirium, rejection, or abandonment. Here, the meaning aligns more closely with rejection and repulsion, because the context is one of recompense and reward. Birr (برّ) denotes goodness and benevolence, which are characteristics of action and deed, and thus cannot be an equivalent or suitable recompense for hijr understood as delirium (speech attribute).

What must be noted about this passage and similar ones is that the spiritual wayfarer (sālik), through his journey, attains a state of purity, perfection, witnessing, and consciousness wherein he perceives the Divine Truth in all its manifestations of beauty and majesty—so much so that he beholds the Truth in the faces of both friend and foe. Consequently, his worldview is unique and his perspective elevated; his connection with existence and creation is that of lover and beloved. He never regards anyone, not even his enemy, from a standpoint of denial or enmity, because he perceives them as manifestations of the Almighty Truth. Should any love or hatred arise in his heart toward the enemies of God, it does not stem from the ego or selfishness, but is ‘fi-llah’—for the sake of God and a righteous cause.

In truth, he is not ‘evil’ to the evildoers, but ‘evil’ to evil itself—that is, in a manner pertaining to the created beings; from the divine standpoint, all evil and wrongdoing are also seen as from God: (Kullun min ‘ind Allah) [All is from God]. With this vision, the sālik forms a loving and intimate relationship with creation, feeling no alienation, such that nothing can sever or disrupt this bond.

Therefore, the meaning of this passage of the prayer is: O God, never cause separation between me and Your creatures, who are Your manifestations and signs. If one of Your servants turns me away, grant me the power to reward their action with kindness and generosity, and I shall not reject them.

Truly, the rightful sālik of the Truth is the authentic Imam, Zayn al-‘Abidin and Sayyid al-Sajidin, and none should call himself a sālik except one who follows and obeys him. How can one who is easily offended by minor issues and who wishes to remove an eye for a mere slight claim to spiritual progress and allegiance to that noble figure?

In the subsequent passage, the Imam says: “And reward those who deprive me with generosity; O Lord, help me to recompense those who deny me support and companionship through giving and liberality.” This statement arises from the same divine horizon and lofty vision mentioned before, and it finds its root and manifestation in human magnanimity and conduct. As the Prophet (peace be upon him) said: “Our chivalry is to pardon those who wrong us and to give to those who deprive us.”

Connecting with the severers

“And recompense those who sever ties with me by restoring connection; O God, grant me the ability to reunite with those who have cut me off and to reward them with reconciliation.”

It is narrated that Imam Zayn al-‘Abidin had a paternal cousin who slandered him. The Imam used to secretly visit him nightly, bringing him money, and thus ensuring his needs were met. Despite this, the cousin would curse Imam Ali ibn Husayn for neglecting his kinship duties. The Imam bore these insults patiently and did not reveal his identity. After the cousin’s death, upon realizing who he had been, the man rushed to the grave and wept bitterly.

Whoever befriends us, may God befriend them;
Whoever humiliates us, may they be granted longevity;
Whoever places thorns in our path, may their rose bloom without thorns;
In both worlds, we hold no grudges—
Whoever harms us, may their comfort be abundant.

Dealing with backbiters

“And respond to those who backbite me with good remembrance; O God, grant me the strength to recall with kindness those who speak ill of me behind my back.”

The meaning of backbiting

Imam al-Baqir (peace be upon him) explains the meaning of backbiting and its distinction from slander: “Backbiting is to say about your brother what God has concealed from others. Speaking of evident faults, such as harshness or hastiness, is not considered backbiting and is permissible. Slander, however, is attributing to your brother something that is not true.”

The Qur’an condemns backbiting and reveals its ugliness: “Do you like to eat the flesh of your dead brother? You would abhor it!” (Qur’an 49:12)

Consequences of backbiting

In traditions from the Imams, the harmful consequences of backbiting are described. For instance, Imam Husayn (peace be upon him) said to a man who backbit others: “O man, refrain from backbiting, for it is the food of the dogs of Hell.”

Responding oppositely to backbiters

Imam Sajjad (peace be upon him), in this passage, extols the virtue of rising above retaliation: when hearing that someone has backbitten him, he does not become resentful or respond in kind; rather, he responds with kindness and remembers their good qualities—just as he wishes they would do towards him.

This reflects the pinnacle of the sālik’s journey towards truth, and the measure of practical spiritual conduct. As Imam Sadiq (peace be upon him) said: “When your believing brother is absent, remember him better than you wish to be remembered by him when you are absent.”

Gratitude and forgiveness

“And help me to be grateful for goodness and to overlook the faults.”

Gratitude is innate to human nature, and failure to be grateful for kindness is blameworthy. Imam Hasan al-Mujtaba (peace be upon him) said: “Blame is for those who do not thank for blessings.” Hence, one who neither thanks God nor people is like an animal; one who thanks people but not God is an unbeliever; and one who thanks God but not people is ignorant. The perfect believer thanks God and views gratitude towards people as gratitude towards God.

Ammar Dahni narrated that Imam Ali ibn Husayn (peace be upon him) said: “God loves every sorrowful heart and every thankful servant. On the Day of Resurrection, God will ask His servant, ‘Have you thanked so-and-so?’ The servant will reply, ‘No, but I thanked You, O Lord.’ God will say, ‘You did not thank Me because you did not thank him.’ The most thankful to God is the one who is most thankful to people.”

The Necessity of Establishing a Government Based on Religious Values

A key point emphasized in the narration is that those qualified to execute and enforce divine laws and limits must be divinely knowledgeable and, as Imam Sajjad (peace be upon him) states, wear the attire and adornment of the pious and righteous. Therefore, Muslims, especially the Shia, should not be deceived by slogans that primarily emanate from the mouths of agents of global arrogance and their cultural affiliates, and thereby deviate from the living and flourishing ethos of infallibility.

Suppressing Anger

“And to suppress wrath and extinguish the sparks of discord;” — at moments when the fire of inner anger and the turmoil and sedition among others flare up, I seek the ability to quell it.

Imam Sajjad (peace be upon him) here refers to another ethical virtue and attribute of the righteous and God-fearing, which is the quelling of anger and wrath.

The Almighty has described “suppressing wrath” as a characteristic of the God-fearing in the Holy Qur’an: “Hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the God-fearing, those who spend [in the way of Allah] in ease and hardship and who restrain anger and who pardon the people — and Allah loves the doers of good.” (Qur’an 3:133-134)

The reason why both Allah and Imam Sajjad (peace be upon him) have cited suppressing wrath as a trait of the God-fearing is that the essence of piety in the souls of devoted believers fundamentally governs the control and moderation of the carnal faculties, especially the appetitive faculty. The power of piety acts as a lever and deterrent that prevents the rational faculties from being overwhelmed by the carnal ones during moments of anger, thereby ensuring justice is maintained.

The terms ghadab and ghayz both relate to anger conceptually; however, ghayz is a broader term, encompassing all forms of anger, while ghadab is a specific subset. Ghayz refers to a moral and psychological attribute and cannot be ascribed to God, whereas ghadab can describe both divine and human anger. Divine anger, when attributed to a believer, loses the connotation of ghayz and acquires a divine attribute. Conversely, human anger is described as ghayz in the Qur’an and traditions, for which many constructive social and spiritual benefits are noted. Indeed, the spiritual growth of a seeker is dependent on possessing this praiseworthy characteristic.

Imam Jafar al-Sadiq (peace be upon him) states: “No servant suppresses his anger except that Allah increases his honour in this world and the hereafter, and Allah has said, ‘And those who restrain anger and pardon people — and Allah loves the doers of good.’” God rewards the one who suppresses their anger by bestowing His love upon them. He also said: “Three qualities in a person make them a master: suppressing anger, pardoning the offender, and maintaining ties of kinship with soul and wealth.”

The Prophet Muhammad (peace be upon him) said: “The most beloved way to Allah is to drink two cups: a cup of anger which is restrained by forbearance, and a cup of affliction which is borne with patience.” Imam Sajjad (peace be upon him) said: “There is no draught I have drunk that I loved more than the draught of anger which I did not avenge.” Imam Jafar al-Sadiq also said: “No draught is more beloved to Allah than the draught of anger which a servant drinks in his heart with patience or forbearance.”

Islamic Unity and Harmony

“And to unite the people of division;” — possessing the aforementioned virtues, I aim to foster unity and harmony among those divided and separated.

Allah commands: “And hold firmly to the rope of Allah all together and do not become divided. And remember the favour of Allah upon you — when you were enemies and He brought your hearts together and you became, by His favour, brothers.” (Qur’an 3:103)

According to this noble verse, fostering unity and harmony among different and divided groups is a divine attribute. Imam Sajjad (peace be upon him) prays for the ability to embody these traits and to act towards unity. This should particularly inspire the Shia in the current era, as the central axis of Muslim unity and solidarity.

Unity does not imply abandoning Shia beliefs but emphasises the commonalities among Muslims to confront their common enemies—namely, the international Zionist conspiracy, supported comprehensively by criminal America. Their plan of “Nile to the Euphrates” aims to alter the geographical map of the Islamic world and annihilate Islam, the Qur’an, and the name of the Prophet Muhammad (peace be upon him).

Therefore, it is incumbent upon all Muslims — Shia and Sunni alike — to prevent any group, especially the Wahhabis whose hostility towards Ahl al-Bayt is clear to all Muslims, from sowing division through their toxic Satanic insinuations, diverting attention from the common enemy to internal disputes.

We must also be cautious not to unwittingly become instruments of divisiveness for the obstinate Jews and the international Zionists, whose damaging consequences will affect the entire Islamic world in the near future.

Although Imam Sajjad (peace be upon him) is the sole surviving heir of the tragic Karbala events, in this section of his supplication, he, like his pure forebears—particularly Amir al-Mu’minin (peace be upon him), and his uncle and noble father, Imam Husayn and Imam Hasan (peace be upon them)—dislikes division and separation among Islamic sects, which constantly threatens the foundation of religion and monotheism. He beseeches God for success in embodying the attributes of the pious, which are the hallmarks of true unity and monotheism, so they may foster unity, peace, friendship, and cohesion among Muslims, making the Islamic community a reflection of the oneness of God.

Only those whose inner selves are free from all worldly attachments and who have attained the state of genuine peace, righteousness, and pure monotheism can successfully promote unity and harmony. Otherwise, how can a person with a restless and fragmented soul hope to unite a vast community such as the global Islamic Ummah?

Amir al-Mu’minin (peace be upon him), the master of the righteous and pious, said: “Whoever reforms their relationship with Allah, Allah will reform their relationship with people.”

Improving Relations with Kin

“And to reconcile between relatives;” — I endeavour to improve relations among kin.

“Reconciliation between relatives” refers to those connected by blood or kinship, whether by consanguinity or affinity, as indicated in the verse: “And reconcile between your brothers.” (Qur’an 49:10)

The Almighty says: “Indeed, the believers are brothers, so make peace between your brothers and fear Allah that you may receive mercy.” (Qur’an 49:10) By bestowing the title of brotherhood upon the believers, Allah designates them as relatives who must strive to resolve differences and establish peace and harmony with full effort. As the Prophet Shu’ayb said to his people: “I only desire reform as much as I can.”

Imam Jafar al-Sadiq (peace be upon him) described believers as: “A believer is a brother to another believer like one body; if one part suffers, the pain is felt by the entire body, and their souls are one.”

Spreading Goodness

“And to reveal goodness;” — I seek to publicise the good qualities.

The term ‘Al-‘Arifah’ derives from ‘Al-‘Urf’, meaning goodness and virtue, the root of the command ‘enjoining good’. Revealing goodness in its true, broad, and comprehensive sense can only be achieved under a divine system governed by righteous and virtuous leaders. This principle must first be adopted by the scholars who act as religious rulers and should govern their ethical, social, and political relationships until it becomes a pervasive cultural and moral trait, even influencing criminal and judicial laws in society.

Regrettably, history and even our present society often witness the opposite: rather than promoting and magnifying each other’s virtues and merits, individuals and factions seek to disparage opponents for personal or political gain, a practice incompatible with the ethics of the righteous. The saints perceive others’ virtues so clearly that faults become invisible or faint, a notion Imam Sajjad (peace be upon him) refers to in the following section.

Concealing Others’ Faults

“And to cover the faults of others;” — I endeavour to veil the shortcomings and defects of others.

Exposing the faults of others is among the ugliest of vices and produces reciprocal harm. Amir al-Mu’minin (peace be upon him) said: “Whoever unveils another’s faults, his own house will have its faults revealed.”

One of Allah’s beautiful attributes is ‘Sattar al-‘Uyoob’ — the Concealer of faults, as invoked in the supplication: “O You who reveal the beautiful and conceal the ugly, O You who do not hold Your servants accountable for their sins nor allow their honour to be violated.” A believer adorned with the garment of peace, purity, and piety, reflecting the divine names, must emulate this divine attribute by not disclosing the private faults of others. The

Imam Sajjad (peace be upon him) sought the grace of Allah to lower his self in humility, acknowledging that this attribute is the essence of servitude and the means to approach God.

“And to be good-natured;” — I aim to exhibit kindness and pleasantness.

Good nature and pleasing behaviour enhance social cohesion and strengthen relationships, facilitating peaceful coexistence and mutual support.

Having a Peaceful and Contented Heart

“And to be content;” — I desire to have a tranquil and contented heart.

True contentment is a sign of reliance on God and inner peace. It enables a person to accept life’s circumstances gracefully and to remain steadfast in the face of hardships.

Section Nine: Accompanying the Truth

Section Nine:

Accompanying the Truth

O Allah, send blessings upon Muhammad and his family, and grant me the broadest provision in my old age, and the strongest power in my weakness. Do not afflict me with laziness in Your worship, nor blindness from Your path, nor with actions contrary to Your love, nor union with those who have turned away from You, nor separation from those who have gathered unto You. O Allah, make me reliant upon You in times of necessity, ask You in times of need, and implore You in times of destitution. Do not test me with seeking help from anyone other than You when I am compelled, nor with humbling myself to ask others when I am in poverty, nor with beseeching those besides You when I am afraid. For such acts render me deserving of Your abandonment, denial, and turning away, O Most Merciful of the merciful.

Utilising Capabilities in Normal and Crisis Conditions

The extent to which a person benefits from their external and internal capacities in both ordinary and extraordinary or crisis conditions is a matter of great importance. This is because one may not possess equal resources in different situations and thus cannot utilise them equally to achieve their material or spiritual objectives. Consequently, responses and behaviours may differ according to the circumstances.

For instance, a person’s reaction to normal needs such as eating, sleeping, or seasonal changes is generally ordinary, as they can harness natural instincts effectively to fulfil their goals. However, in the face of extraordinary events like earthquakes, floods, or storms, one cannot maintain the same normal behaviour. Therefore, it is essential not to be indifferent towards such phenomena and to anticipate appropriate responses.

The Imam prays: “Grant me the widest provision when I grow old.” This acknowledges the special needs during old age, where sustenance and support become crucial.

Social Security

Regrettably, due to flawed economic policies, especially in Third World countries, retirees receive minimal financial rights and benefits despite being in a state of vulnerability, requiring more support than in their youth. While ageing reduces certain moral risks, such as sexual sins, it introduces other challenges. Unfortunately, current systems have not yet recognised this as a crisis needing urgent attention. It is hoped that scholars, grounded in authentic Shi’a culture, will facilitate reforms in this regard.

The seeker must pray to be protected from succumbing to sin in these conditions. As a poet expresses:

“Purity in youth is the prophet’s way;
Else every pagan grows more pious in old age.”

“And the strongest of Your strength in me when I am fatigued.”

Here, the Imam requests from God the strength to fulfil duties appropriately during crisis or hardship, as failing to maintain spiritual and physical equilibrium during such times leads to loss of closeness to God. The seeker must avoid turning to help other than the Truth.

Rumi relates a tale of a frozen dragon that, when the sun rises, regains its true form, and those who had captured it vanish along with their belief. This illustrates how the human self, which may appear orderly in normal conditions, reveals its true nature in times of crisis. Hence, a weak individual should not suddenly enter spiritual, political, social, or ethical arenas without preparation, as they may fail to act correctly.

Recognising Strengths and Weaknesses

A seeker on the path must continually assess their capabilities, deficiencies, and potential difficulties in both ordinary and extraordinary circumstances. They should foresee possible challenges and seek divine assistance to rectify weaknesses, remaining humble and dependent upon God to avoid straying from the path of worship and obedience.

Individual capacities vary based on habits and urgency. One may endure years of illness but falter with financial hardship. Another may persevere through hardship but slip in other areas. Therefore, it is crucial to evaluate oneself in various states—health, illness, poverty, wealth, authority, study—and strive to strengthen virtues while remedying faults through God’s help.

Laziness in Worship

“Do not afflict me with laziness in Your worship.” Laziness is a dangerous spiritual affliction that prevents a seeker from utilising precious life moments to fulfil the reality of servitude and nearness to God. Imam Baqir warns:

“Beware of laziness and impatience, for they are the keys to every evil;
He who is lazy neglects his duties, and he who is impatient cannot endure fulfilling rights.”

Moreover, laziness harms both religion and worldly affairs. Imam Musa ibn Ja’far also states:

“Avoid impatience and laziness, for they deprive you of your share in this world and the hereafter.”

The Qur’an describes laziness as a trait of hypocrites:
(“And when they stand for prayer, they stand lazily.”) (Surah An-Nisa 4:142)

Societal stagnation and decline originate from laziness, which results in missed opportunities and consequent spiritual and material poverty. Imam Ali notes:

“When things combine, laziness and incapacity join to produce poverty.”

Patience and Perseverance

Patience opposes laziness. The seeker must seek God’s help to strengthen faith and, through endurance and forbearance, close the door to laziness. The Prophet (peace be upon him) said:

“Signs of the patient are three: they do not become lazy, they do not become impatient, and they do not complain of their Lord. For laziness leads to neglecting rights, impatience prevents gratitude, and complaining is disobedience.”

Imam Sadiq identifies laziness and inactivity as marks of hypocrisy, explaining that hypocrites exhibit contrasting behaviours in public and private.

Two Important Points

1. Criterion of Proximity to God

The Imam prays: “Do not let me fall into actions contrary to Your love.” This is the most precise measure of a seeker’s closeness to the Truth. A seeker must scrutinise their words, deeds, thoughts, intentions, and desires to ensure they align with divine love, as spiritual progress demands purity from any contrary traits.

1. Correct Association with Others

“Do not let me associate with those who have separated from You, nor separate from those who are united with You.” This is a vital standard for assessing the appropriateness of one’s relationships, which significantly affect the pace of spiritual progress. The tradition advises: “Find a companion before the path.” Imam Ali says: “Ask about the companion before the journey.” The Prophet (peace be upon him) said that Jesus advised his disciples to associate with those who remind them of God, encourage good deeds, and inspire concern for the Hereafter.

Supplication and Trial

“O Allah, make me resort to You in times of necessity; O Lord, place me in such a state that I rush towards You in moments of compulsion and urgency,”—and with the weapon of support from You, I assault the obstacles. Believers and seekers on the spiritual path, in order to rid themselves of attachments, attain maturity and spiritual purification, and reach the lofty stages of divine love, proximity, and passion, inevitably fall into the valley of trial and affliction. At times, they are so entwined in tribulations that, unless God Almighty, through His gracious attention, bestows upon them illuminations of love and divine affection, and extends His aid, the seeker’s heart may be overtaken by distractions from the Divine, diverting them from continuing their spiritual journey. In such moments, the seeker must guard their spiritual attainments with utmost vigilance, extend their hands in supplication only to God, and through tawassul (seeking intercession), attention, humility, and earnest pleading, pass through the trials, dangers, and the intricate snares of the Beloved’s divine allure, ultimately reaching the embrace of union with the Divine:

“O heart, burn that your burning effects deeds;
The midnight prayer averts a hundred calamities.
Endure reproach from the beloved’s fair face,
For a single glance avenges a hundred injuries.
From the kingdom to the heavens, the veil is lifted
For all who serve the cup of the world’s mirror.”

The Conclusion of Prayer in Times of Safety

One must take heed, especially from this passage and other luminous sections of the prayers of the Chief of Lovers, that the seeker should never become complacent or deluded by the slightest divine grace or blessing that reaches them. Rather, even during times of safety, ease, and wellbeing, the seeker must not neglect the vessel of trial and affliction that God has decreed by wisdom for their growth and blossoming on the path to God. Instead, during these times of ease—before falling into affliction and hardship—the seeker should raise their hands in prayer to God, imploring earnestly that when they fall into the whirlpool of trial and tribulation, their heart not be drawn towards other than God, nor be trapped by the snares of polytheism or dual vision. The Imams of the Ahl al-Bayt have also emphasized this point in their teachings. Here, only a few narrations on this matter are cited:

• Harun ibn Khurajah reports: Imam al-Sadiq (peace be upon him) said, “Indeed, supplication in times of ease extracts needs during affliction.”
• Sama’ah reports that Imam al-Sadiq (a.s.) said, “Whoever wishes for his prayer to be answered in hardship should increase his supplication in ease.” He also said, “Whoever fears a trial to befall him and advances in supplication beforehand, God will never show him that affliction.”
• Imam Musa al-Kadhim (a.s.) said: “Ali ibn al-Husayn (a.s.) always said, ‘Prayer after the affliction has descended is of no benefit.’”
• Muhammad ibn Muslim reports that Imam al-Sadiq (a.s.) said: “Advance in supplication, for when a servant has prayed much but affliction befalls him and he then prays, it is said: ‘Where were you today?’”

Requesting from God Alone, Not from Others

“And I ask You at the moment of need.” Neediness is the bed of humiliation, abasement, weakness, and falling low. Imam al-Sajjad (a.s.) said: “Requesting needs from people is a humiliation for life, a cause for loss of shame, disdain for dignity, and manifest poverty.” Imam Ali (a.s.) similarly said: “Whoever opens the door of asking from others, God opens the door of poverty for him.” Thus, if a seeker finds themselves in such a state, they must extend their hand of need only towards God, manifesting their humility and abasement before Him, in order to attain independence from created beings. Imam al-Baqir (a.s.) said: “If the asker knew what is in asking, no one would ask another; and if the asked knew the harm in refusal, no one would deny the asker.”

Supplication with Humility at the Moment of Poverty

“O God, I implore You at the moment of destitution and poverty.” The seeker must at all times, especially during hardship and destitution, bring their supplication and pleading only before God, and never forget God in moments of difficulty. God Almighty says:
“And remember your Lord within yourself with humility and fear, without loudness in words, in the morning and evening, and be not among the heedless.” (Qur’an 7:205)
Imam al-Kulayni, in his Al-Kafi, categorizes the states of supplication into five types: desire, fear, abandonment, earnest pleading, and humility—each with distinctive gestures and states of the hands and fingers during prayer, reflecting the intensity and nature of the seeker’s relationship with God.

Avoiding Supplication to Others Besides God

“Do not be humiliated by asking others when in need.” Imam Hasan al-Askari (a.s.) said: “How foul it is for a believer to have desires that humiliate him.” Imam Ali (a.s.) also said: “Whoever humbles himself to a wealthy person for what he has has lost two-thirds of his religion.” He advises, “O Kumayl, do not show your need to people; be patient with pride and conceal your need.” Imam al-Sadiq (a.s.) said: “Our followers neither howl like dogs, nor covet like crows, nor ask from those who hate us—even if they die of hunger.”

Not Seeking Refuge from Anyone Except God

“And do not resort to pleading with anyone besides You in fear.” Pleading out of fear is incompatible with pure monotheism. The true monotheist, who perceives God as manifest in all manifestations, fears no one but God alone.

The Example of Lady Zaynab (peace be upon her)

Among the learned women of monotheism, Lady Zaynab the Great (peace be upon her) stands as a shining example of God-consciousness. Despite the terrors and anxieties that any woman might face—from the blazing deserts of Karbala to the courts of tyranny in Kufa and Sham—she bravely confronted oppression and delivered a powerful message of unwavering faith and sublime patience, saying: “I saw nothing but beauty” amidst all trials and afflictions. If she exercised patience, it was a beautiful patience, free of complaint except to God and His perfected manifestations; and if she supplicated, it was with heartfelt humility.

Tenth Section: Escaping from Satan

O Allah, transform what Satan casts into my heart—such as desires, vain hopes, suspicion, and envy—into reminders of Your greatness, reflections on Your power, and planning against Your enemy. And transform whatever foul words uttered by my tongue—be it obscenities, neglect, insults, false testimony, backbiting of an absent believer, or cursing the present, and anything resembling these—into words of praise for You, immersion in glorification of You, exaltation of Your majesty, gratitude for Your blessings, recognition of Your kindness, and enumeration of Your favours.

O Lord, transform the satanic suggestions—such as worldly wishes, vain desires, suspicion, and envy—into divine inspirations, like the remembrance of Your greatness, contemplation of Your power, and devising plans against Your enemy. Also, transform the vile words I utter—such as curses, insults, indecent speech, false testimonies, backbiting, and slander—into words of praise, thanks, glorification, acknowledgment of Your grace, and recounting of Your favours.

The Secret of the Supplications of the Infallibles

A significant feature in the language of the Imams, particularly Imam Sajjad (peace be upon him) and Imam Ali (peace be upon him), is their attributing the gravest sins and crimes to themselves despite their sinlessness. Their speech is truthful and authoritative. Imam Zain al-Abidin, the “apple of the eye” of the worshippers, in his great work Sahifa Sajjadiya—the Psalms of the family of Muhammad (peace be upon them)—expresses such humility, servitude, and smallness before the Almighty that no sinner, even one burdened with great sins, could articulate a more profound admission of helplessness and remorse before God.

Ilm al-Din Dailami, quoting from Tawus Yamani, narrates an incident of seeing a man at midnight holding the curtains of the Kaaba, reciting:

“O You who are hoped for in all my needs,
I complain to You of distress, so hear my complaint.
O my hope, You who remove my distress,
Grant me all my sins and fulfil my needs…”

Upon reflection, the narrator realized the man was Imam Sajjad (peace be upon him).

In the second hemistich of the fourth couplet of his poetic supplication, the Imam says: O God, there is no servant on earth more sinful than me.

This manner of speech is characteristic of the infallible Imams. How should one respond? Some claim that the Imams attribute the sins of the Ummah to themselves as a metaphor, “speaking to the wall so that the wall may hear.” We counter that it is impossible for them to claim another’s sins as their own. In these prayers, they speak sincerely of themselves. Imam Sajjad is not an actor or performer merely reciting lines; rather, his words are sincere confessions.

Others argue that the Imams taught these prayers to instruct the people. However, such profound expressions of grief and supplication cannot be mere figurative lessons. Imam Sajjad, the epitome of existence, would not engage in mere role-play. Imam Muhammad al-Baqir once asked him why he worshipped so much. Imam Sajjad replied that his grandfather, Imam Ali, worshipped more intensely, expressing genuine remorse rather than metaphor.

The truth is that human beings have an extraordinary capacity both for ascent towards moral and spiritual virtues and for descent into base animalistic vices. As the Qur’an says:

“Then He drew near and came down to about two bow-lengths or nearer and revealed to His servant what He revealed.” [Surah Al-Qadr 97:4-5]

And elsewhere:

“We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. Those are like livestock; rather, they are more astray.” [Surah Al-A’raf 7:179]

Imam Ali explains this dual nature, saying:

“God created angels with reason but without desire, and beasts with desire but without reason, and created humankind with both. Whoever’s reason overcomes desire is better than the angels, and whoever’s desire overcomes reason is worse than the beasts.”

Hence, a human can ascend so high spiritually that even Gabriel, the trustworthy of divine revelation, says, “If I approach you even by the tip of a finger, I would be burned.” Conversely, due to heedlessness, a person may fall to a depth lower than the most brutal beasts.

The Three Stages of Piety

Piety (taqwa) is often categorised into three stages: avoidance of the forbidden, avoidance of desire, and avoidance of anything other than the presence of God. This is referenced in Qur’anic injunctions such as:

“Fear Allah as He should be feared.” [Surah Ali ‘Imran 3:102]
“Fear Allah as much as you are able.” [Surah At-Taghabun 64:16]

Similarly, repentance (tawba) is classified into three stages: the repentance of the common people (from sin), the repentance of the elect (from neglecting what is obligatory), and the highest repentance (from focusing on anything other than God).

In a prayer from an infallible Imam, it is stated:

“My God, I seek Your forgiveness for every pleasure except the pleasure of remembering You.”

From this introduction, we conclude that the tears, sighs, and supplications of the infallible saints are genuine, since the divine reality is infinite, and the journey towards divine perfection is limitless.

The Dual Aspects of Human Existence

Humans possess two true faces: the aspect of divine servitude (yali al-rubbi), which is the upward arc, and the aspect of human servitude (yali al-‘abdi), which is the downward arc. As the Misbah al-Shari‘a—attributed to Imam Ja‘far al-Sadiq—explains:

“Servitude (ubudiyya) is an essence whose core is lordship (rububiyya). What is lost from servitude is found in lordship, and what is concealed in lordship is found in servitude.”

Thus, there is a direct relationship between the human’s servitude and their closeness to divine lordship: the more the human submits utterly to servitude, the more their divine aspect blossoms, and vice versa.

The infallible saints have always sought to perfect their human servitude to reach the zenith of divine proximity.

Reflection and Worship

• “And whoever reflects, perceives clearly.” [515] Whoever engages in contemplation gains insight and inner vision.
• The Prophet (peace be upon him) said: “There is no worship like reflection.” [516]
• “An hour of contemplation is better than a year of worship.” [517]
• “An hour of reflection is better than sixty years of worship.” [518]
• Imam Reza (peace be upon him) stated: “Worship is not the abundance of prayer and fasting; rather, worship is reflection upon the affairs of God Almighty.” [519]

Reflection on the Essence of God and Attaining It

Given the esteemed status of reflection in the narrations—particularly the constructive effects it has on the spiritual growth and flourishing of the seeker—there arises a pertinent question: Why do some narrations limit the scope of human reflection, to the extent that contemplation on the essence of God is considered a forbidden domain? Imam Ali (peace be upon him) said: “Whoever contemplates the essence of God commits heresy.” [520] These narrations only permit reflection on the effects and wonders of creation as a permissible field. Imam Baqir (peace be upon him) says: “Beware of reflecting on God, but if you desire to behold His greatness, then look to His great creation.” [521]

Numerous responses have been offered to this question. Some, following a literalist approach, prohibit individuals from engaging in philosophical discourse and the study of esoteric mystical knowledge, thereby closing the door of understanding divine and religious truths for the general populace. To these, we respond that the prohibition in the narrations is not an absolute and binding interdiction that renders such reflection sinful; rather, it is an advisory prohibition aimed at the weak in intellect, who constitute the majority of humanity, to relieve them of a burden and prevent them from falling into bewilderment and confusion by attempting to grasp what exceeds their rational capacity.

However, for those with insight and luminous intellect who seek to enter this domain and to approach, according to their existential measure, the essence, names, and attributes of God—not the absolute essence, which is beyond cognition—whether mentally or existentially, and to unveil the veil from the face of God’s beauty and majesty in the realm of thought and reflection, such prohibition does not apply. Indeed, based on certain narrations, it becomes incumbent upon them to enter this field with all their intellectual power, to educate and nurture receptive souls. As Imam Sadiq (peace be upon him) said: “The best worship is constant reflection upon God and His power.” [522]

The Importance of Reflection in Spiritual Development

Reflection, as emphasised in the narrations, serves as a vital means of cultivating the soul and achieving proximity to the Divine. The act of deep contemplation enables the seeker to discern the signs of God in creation and within oneself, thereby fostering a state of awareness and reverence that transcends mere ritual worship.

Imam Ali (peace be upon him) remarked: “Reflection is the key to understanding.” [523] Through reflection, the believer acquires knowledge not only of the external world but also of the inner realities, which are essential for genuine spiritual progress. It is through this process that one recognises the limits of human comprehension and submits humbly to the wisdom of God.

Reflection on Creation as a Pathway to God

Given the limitations inherent in human cognition, many narrations recommend that reflection be directed towards the observable phenomena of the universe, which serve as clear signs (āyāt) of the Divine’s creative power. Imam Baqir’s (peace be upon him) advice to contemplate creation rather than the essence of God is grounded in this principle. The natural world, with its order, harmony, and complexity, invites contemplation and points the way towards the existence and attributes of the Creator.

Such reflection is not merely intellectual but also existential, involving a profound engagement with the signs present in the cosmos. As the Qur’anic verse states: “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (3:190)

The Balance Between Reflection and Faith

While reflection is indispensable, it must be balanced with faith and submission. Excessive or misguided reflection, especially when it ventures into speculative realms beyond human capacity, can lead to confusion and spiritual turmoil. The narrations caution against this by advising restraint and directing reflection towards what is comprehensible and beneficial.

Imam Reza (peace be upon him) clarifies this balance: “Reflection should lead to certainty and reliance upon God, not to doubt or denial.” [524] Thus, the true value of reflection lies in its capacity to strengthen one’s belief and to deepen one’s connection with God.

78. Praise that is eternal.

79. Everlasting until the Day of Resurrection.

80. Praise whose limits are endless.

81. Whose number is beyond calculation.

82. Whose extent has no measure.

83. Whose duration knows no cessation.

84. Praise that serves as a means to His obedience and forgiveness.

85. And a cause for His satisfaction.

86. And a gateway to His forgiveness.

87. And a path to His Paradise.

88. And a safeguard against His wrath.

89. And security from His anger.

90. And support for obedience to Him.

91. And a barrier against disobedience to Him.

92. And assistance in fulfilling His rights and duties.

93. Praise through which we are counted among the fortunate, His allies.

94. And by which we are helpers in assembling witnesses with the swords of His enemies; truly He is a Praiseworthy Guardian.

Muhammad ibn Marwan said: I asked Imam Sadiq (peace be upon him), “What deed is the most beloved to Allah the Almighty?” He replied, “That you praise Him; that is, to praise and thank Him.”

Praise and Commendation

“And an overflow of praise upon You; make my tongue eloquent with the exaggerated praises uttered in Your glorification.”

Exaggeration in praise means magnifying and amplifying the commendation of persons or things.

Exaggeration in praise that is not truthful is improper and unbecoming, for anything other than the Truth is limited, and the limited cannot be described with the unlimited. However, exaggeration in praise directed toward the Truth — who is inherently unlimited and infinite — is appropriate, worthy, and leads the seeker closer to divine perfections. Even though the attributes and perfections of the Almighty are inexhaustible and cannot be fully comprehended, as Imam Ali (peace be upon him) says:

“Praise be to Allah, who manifests from the effects of His dominion and majesty wonders of His power that confound minds and deter the ambitious souls from grasping the essence of His attributes.”

If a servant attains proximity to the Truth and becomes a manifestation of His infinite essence, then that servant is worthy of possessing exceedingly sublime attributes. This is expressed in the great ziyarat text concerning the infallibles (peace be upon them):

“O my masters, I cannot enumerate your praises nor fully articulate your essence or describe your true worth.”

Commendation of the Truth

“And a moving forward in Your glorification; in sentences that contain Your commendation…”

The distinction between tahmid (praise with thanks) and tamjid (glorification) lies in that in tahmid, the servant uses the phrase “Alhamdulillah” (Praise be to Allah) as a form of gratitude to the Almighty. For example, Imam Sadiq (peace be upon him) was asked about the minimum amount of praise, and he responded that one may say:

“Alhamdulillah who subdued; Alhamdulillah who governed; Alhamdulillah who knows the hidden and informs; Alhamdulillah who gives life to the living and causes the dead to live, and He is capable of all things.”

In tamjid, however, the Almighty is praised without necessarily uttering “Alhamdulillah.” For instance, Imam Sadiq (peace be upon him) said:

“Any supplication not preceded by praise is incomplete; first comes praise, then glorification.”

When asked how much praise suffices, he replied:

“Say: O You who are the First, before whom there was nothing; and You are the Last, after whom there is nothing; You are the Manifest, above whom there is nothing; You are the Hidden, beneath whom there is nothing; and You are the Mighty, the Wise.”

Imam Sadiq (peace be upon him) also said:

“Allah glorifies Himself three times every day and night, and whoever glorifies Allah as He glorifies Himself and is in a state of misery, Allah turns him to happiness.”

Muhammad ibn Muslim reported: Imam Sadiq said:

“In the book of Amir al-Mu’minin (peace be upon him), it is stated that praise precedes request, so when you call upon Allah, glorify Him.”

I asked how to glorify Him; he instructed:

“Say: O You who are closer to me than my jugular vein, O Doer of what He wills, O You who intervene between a person and his brother, O You who are above all sight, O You who is like nothing else.”

Gratitude for Blessings

“And thanks for Your blessings; let my tongue be moved by words that express gratitude for Your favours.”

Gratitude towards the Benefactor is innate in human nature and forms the foundation of religion. Ingratitude and turning away from worship and servitude stem from denial of the true Benefactor and are effectively a cover for this innate truth and a source of deprivation from it. In other words, gratitude to the Benefactor has no substitute other than ingratitude. Allah says:

“If you are grateful, I will surely increase you; but if you are ungrateful, indeed, My punishment is severe.”

This verse indicates that gratitude leads to an increase in blessings, while ingratitude leads to harsh punishment. Man, with free will and without compulsion, chooses his path. Allah says:

“Indeed, We guided him to the way, be he grateful or ungrateful.”

One who fails to show gratitude to the Truth sees the world wrongly, for gratitude is innate, as Imam Sajjad (peace be upon him) said:

“If a creation helped another of its kind as You have guided Your servants, it would be described as benevolent and praised by every tongue; thus, all praise is for You as long as there remains a way to praise You and words that can express meanings directed towards You.”

Eleventh Section: Rejection of Oppression and Submission to Injustice

O Allah, send blessings upon Muhammad and his family, and do not let me be wronged while You have power to repel harm from me; nor let me wrong others while You are capable of restraining me; nor let me be misguided when guidance is within Your power; nor let me be impoverished when sustenance is with You; nor let me transgress when my passion is from You.

O God, bless Muhammad and his family, and ensure that I am not oppressed, for You have the ability to prevent harm from befalling me. O Lord, You have the power to restrain me from wrongdoing; so make me such that I never become a wrongdoer. Verily, guidance is within Your grasp; therefore, do not let me stray. Provision and ease are with You; so keep me from poverty and destitution. Power and ability are with You; therefore, prevent me from rebellion and arrogance.

Twelfth Section: Towards the Truth

O Allah, I have sought refuge in Your forgiveness, and directed myself towards Your pardon. I have longed for Your forgiveness and grace, and trusted in Your bounty. Yet, I possess nothing that warrants Your forgiveness, nor any deed by which I deserve Your pardon. After I have judged myself, I have nothing but Your grace to rely upon. So, bestow Your mercy upon Muhammad and his family, and grant me Your favour. O Allah, grant me speech guided by Your light, inspire me with piety, grant me success in the purest deeds, and employ me in what pleases You. O Allah, I ask You by the most excellent path, and make me die and live upon Your religion.

The Best System, Evil, and Seeking Forgiveness

This passage raises a question: Is the system of the world not the “best system” (nizām-e ahsan), where there should be no place for sin, imperfection, or deviation? Sin implies deficiency in the goodness of this best system. Furthermore, “best” denotes perfection in goodness, which contradicts the existence of faults or shortcomings. How then can sins of God’s servants and their requests for forgiveness be logically justified—especially regarding the infallible servants of God, such as the prophets and Imams, who according to Shi’a belief are perfect humans both ontologically and legislatively, embodying the perfect manifestation of the best system?

Forgiveness and seeking pardon seem to imply deficiencies either in the manifestation of infallibility (the infallible servant) or in the manifestation of the best system itself. This apparent contradiction challenges the compatibility of sin, forgiveness, and the notion of perfection.

In response, it must be said that the subject of forgiveness is not limited to actual sinfulness but also includes the latent potential and inherent possibility of transgression in the essences of beings. To clarify this, two premises are necessary:

1. When we say the system is the best, is this quality attributed to the whole or to each individual part? If the best is a characteristic of each component, then every element of existence is perfect in itself, like each detail of a beautiful face in its place. However, if “best” applies collectively, individual elements might be imperfect. In truth, the best applies both collectively and individually; thus, the system is the best as a whole and in its parts.
2. Transgression has multiple levels of manifestation:
   • Actualisation (manifest sin),
   • Potential capacity to sin (latent disposition),
   • Essential possibility of sin in the very essence of beings.

Potentiality can exist without actualisation, such as the capacity to commit forbidden acts which may never be enacted. Actual sin requires this potential; hence, no sin arises from beings without free will, such as angels or inanimate objects. Only humans possess the capacity and actualisation of sin. When a human’s transgression is not actualised, they are either infallible or have strong internal (faith, piety) or external (environmental) safeguards preventing it.

Intrinsic Potentiality and the Need for Forgiveness

Essential potentiality (imkan-e dhati) refers to the objective reality of a possibility residing in the essence of existence, distinct from mental constructs. Such potentiality can vary in intensity and presence objectively. The subject of forgiveness, therefore, encompasses not only actual sin but also this intrinsic potential for sin.

For all created beings, including the Prophets and the Seal of the Prophets, potentiality remains, and its presence relative to the absolute existence of God’s essence signifies a kind of imperfection or deficiency. Sin is essentially estrangement or distance from God’s absolute being. Since all existence is contingent upon and a manifestation of God’s absolute being, any degree of separation or imperfection—whether actualised or potential—is regarded as deficiency and grounds for seeking forgiveness.

This understanding reveals the deeper meaning behind voluntary glorification (tasbih) by all manifestations of existence—whether inanimate or animate, perfect or imperfect—as a recognition of their own limitations and a plea for mercy from the Absolute.

Human Agency and the Best System

Humans, even if infallible, possess free will and choice. This freedom is innate and is part of the very system. Humans are simultaneously parts of the best system and its stewards; they are manifestations of the “best system” and entrusted with its management. The system’s perfection depends on human exercise of their capacities for good.

However, due to the reality of free will, the perfect establishment of the system through human action is challenging. The Prophet himself lamented over this burden. Therefore, humans continually seek God’s assistance and trust, recognising that without divine support, their ability to uphold the best system is limited.

Even infallible figures require divine grace to maintain justice and order. Their higher station entails greater responsibility and trial.

Conclusion

No being is exempt from the need for forgiveness. The best system of the world is not incompatible with sin and seeking forgiveness; rather, these are part of the existential dynamics between absolute perfection and contingent existence. All manifestations of existence, from the lowest to the highest, possess potential imperfections relative to the absolute. Hence, the act of seeking forgiveness, even by the infallible, is an expression of humility and acknowledgement of divine perfection beyond their own.

This statement of the Prophet (peace be upon him) reminds me of the words of the late Allāhī Qomshah’ī, who used to say: “O God, gather me on the Day of Resurrection naked and devoid of all scientific and practical perfections.” He explained this by saying: “If on the Day of Judgment I meet the Almighty with these deeds, behaviours, and beliefs, I will face great distress and difficulty, and I must account for each of them. Inevitably, a human being will fail to respond adequately. However, if I say: ‘O God, in my deeds there is nothing that merits Paradise or Your forgiveness and mercy,’ I am essentially declaring my own bankruptcy. ‘The bankrupt is under God’s protection’—neither a creditor nor a debtor—and then only God remains, with His grace and generosity, for He truly is the Most Merciful of the merciful and will act according to His mercy.”

The Eternal Reality of God and the Guidance of Humankind

“O Allah, enable me to speak with Your luminous guidance.”

If the spiritual seeker reaches the station of self-annihilation (fanā) and thereafter attains the subsistence of the Divine Reality (baqā), they attain nearness to obligatory and voluntary acts of worship. As narrated in traditions, all their limbs and faculties become limbs and faculties of the Divine Reality: their heart becomes the Throne of God, their face becomes the Face of God, their eyes the vision of Divine Truth in creation, and their tongue the eloquent speech of Truth. Only then do they become qualified to guide others towards God. For such a seeker has attained the station of servitude and no longer speaks from the self or ego: “He does not speak from desire; it is but a revelation inspired” [Quran 53:3–4]. Until a person reaches these stations and their testimony is rooted in truth, their words remain tainted with deviations and may cause misguidance. Hence, if the seeker is one who speaks or writes, great caution is required, seeking refuge in God and consistently reciting this passage from the prayer of Imam Sajjad (peace be upon him) both inwardly and outwardly.

Divine Inspiration and Satanic Whisperings

“And inspire me with piety.”

The inner influxes (vāridāt) that manifest in the heart of the seeker appear in two distinct forms: divine inspiration and satanic whispers. As long as the seeker remains under the sway of the commanding self (nafs al-ammārah), they are not safe from the influence of satanic influxes. To receive pure, divine inspirations and illuminations, one must completely extricate themselves from the dominion of the commanding self and reach the assured self (nafs al-muṭmaʾinnah). Prior to this station, the seeker oscillates between divine teaching and satanic delusions: sometimes inspired by the piety and teachings of God—“Fear God; God will teach you” [Quran 2:282]—and sometimes misled by satanic illusions. As the seeker passes through the commanding self, then the reproaching self (nafs al-lawwāmah), and finally the inspired self (nafs al-mulhimah), their heart gains a special clarity and illumination, granting some insight into the unseen. However, as they have not yet reached the assured self, they remain vulnerable to the influence of the commanding self, caught between ascent and descent, and are therefore sometimes exposed to satanic influxes and emotional disturbances, and at other times to divine inspirations and increased piety.

The Almighty God swears by this stage of the seeker’s soul in the Holy Qur’an: “By the soul and He who perfected it; then inspired it to understand what is wrong and what is right” [Quran 91:7–8]. If God’s grace accompanies the seeker and they surpass this stage to reach the assured self, they acquire a pure and pious heart and become the addressee of the divine address: “O assured soul, return to your Lord well-pleased and pleasing” [Quran 89:27–28]. At this station, the seeker experiences a genuine spiritual journey, and their inspirations become solely divine and pious. From here, the seeker may ascend to the satisfied soul (nafs al-rāḍiyah), and then to the pleased soul (nafs al-marḍiyyah), the highest station of nearness and union with God, in which all the truths flowing through existence are unveiled. The Almighty has revealed this stage of manifestation in the seeker’s heart in the verse: “Then he drew near and descended; and was at a distance of two bows’ length or nearer, and He revealed to His servant what He revealed” [Quran 53:8–10]. It is at this point that the declaration “I have increased in certainty” becomes the seeker’s motto, garment, and cloak.

Seeking the Station of Infallibility

“And grant me success towards that which is purer.”

In this statement, Imam Sajjad (peace be upon him) essentially requests the attainment of the station of Divine Infallibility, for only under the shade of reaching this station can one achieve that which is purer, which is impossible except by removing all created limitations, including those imposed by Divine Law.

The Station of Satisfaction

“And employ me in what pleases You most.”

The station of satisfaction is the annihilation of the seeker’s will in the will of God. Until this station is reached, the seeker’s actions are not accepted nor pleasing to God. It is narrated that the Children of Israel asked Moses what deed would most please God, to which God replied: “Tell them to be content with Me so that I may be content with them.” A seeker content with Divine satisfaction desires nothing else; their wishes dissolve into the will of God, and their only request is God’s pleasure. Imam Sajjad, who was himself immersed in contentment and Divine satisfaction, requests not merely actions that please God but the very pleasure and delight of God with his deeds, employing the superlative form to express an intense longing. Upon reaching this station, distinctions between desire and satisfaction vanish.

Recognition of Truth: The Criterion for Identifying the People of Truth

“O God, guide me along the exemplary path.”

What is the measure of the “exemplary path”? Many claim, “Our path is exemplary.” The Pharaoh’s magicians said: “These two (Moses and Aaron) are magicians who want to expel you from your land by their magic and take away your exemplary path” [Quran 20:57]. In mystical paths, all claim correctness, yet it cannot be said that all are right nor that all are wrong. Hence, following the words of the Commander of the Faithful, one must identify the truth through the people of infallibility, for they are the luminous realities, purified from every impurity as per the Noble Verse of Purification. Thus, the exemplary path and straight path are theirs.

The Necessity of Holding Correct Beliefs

“Make me die and live upon Your religion.”

Religion here signifies the creed and way that are true and based on reality. The wellbeing and salvation of human beings in death, life, and resurrection depend on possessing such a correct belief.

The Will of Lady Fatimah al-Zahra (peace be upon her)

The Infallible Imams (peace be upon them) have, through narrations and traditions, addressed certain correct beliefs with special emphasis. For example, Lady Fatimah al-Zahra, the Pure and Chosen One (peace be upon her), in her will composed on the eve of her martyrdom, states: “In the name of God, the Most Compassionate, the Most Merciful. This is what Fatimah, daughter of the Messenger of God, has advised while bearing witness that there is no god but God, and that Muhammad is His servant and Messenger; that Paradise is true, Hell is true; the Hour is coming without doubt; and God will resurrect those in the graves. O Ali, I am Fatimah, daughter of Muhammad, whom God married to you so that I may be yours in this world and the Hereafter. You are more entitled to me than anyone else. Embalm me, wash me, shroud me by night, pray over me and bury me at night, and do not inform anyone. I entrust you to God and send my greetings upon my son until the Day of Resurrection.”

This Divine-political will contains numerous points that merit separate discussion. Initially, Lady Fatimah testifies to the Oneness of God, the servitude and messengership of Muhammad, the reality of Paradise and Hell, the coming of the Day of Judgment, and finally addresses the matter of authority (wilāyah), underscoring its profound importance. Evidently, she did not compromise on this belief until her last moment, expressing it symbolically in a manner that leaves all in ambiguity and questioning.

Possessing correct beliefs, especially concerning death, the grave, and the Resurrection, was of such concern to the Infallible Imams (peace be upon them) that the noble Sayyid Abd al-Azim al-Hasani presented his beliefs before three Infallible Imams, who all confirmed them. The touchstone of correct religious beliefs is infallibility, and every sincere Shia must present their beliefs daily to this station to avoid difficulties at death and in life. The difficulties faced by some great scholars, such as Muhyi ddin al-Arabi on the matter of eternal punishment, stem from being distant from this station.

The Ranks of the Righteous Servants

The righteous servants hold various ranks in the sight of God according to their degree of servitude and devotion. Each servant, by virtue of the divine name that predominates manifestly within them, attains the rank and station corresponding to that particular name. For instance, one who is the “Servant of Allah” differs in rank from one who is the “Servant of the Merciful” or “Servant of the Provider,” because “Allah” represents the station of divine unity and encompasses all the names and attributes without dominance or subordination. Although all divine names are identical with the essence of the Truth, in terms of manifestation, the sovereignty of each varies, and “Allah” as a collective name manifests all divine names without any predominance. Therefore, it holds sovereignty over all divine names.

Above this rank lies the station of “Ahad” (the One), to which God refers in Surah Al-Tawhid. The pronoun “He” in “Say: He is Allah, the One” represents the inner essence of “Allah,” the station of “Huwiyyah” and divine oneness. Considering that all creation subsists in “He,” it is fitting for the human being, when reciting this Surah, to empty their soul of all forms. Since each righteous servant is a manifestation of one or more divine names, the ranks of the righteous vary accordingly.

God mentions the station of Prophet Abraham as follows: “Thus We showed Abraham the kingdom of the heavens and the earth.” Regarding Moses, it is said: “And when Moses came at the appointed time and his Lord spoke to him, he said: My Lord, show me Yourself.” However, regarding the Messenger of God, it is stated: “Then he drew near and fell down, and was at a distance of two bows’ length or nearer, and revealed to His servant what He revealed.” The addition of “servant” to the pronoun alludes to the station of pure servitude which is of utmost importance. Thus, the more a servant manifests the station of servitude and lordship of the Truth, the more they partake in peace, purity, reformation, and righteousness, and fulfil their role in guiding creation and divine manifestations towards peace and righteousness. Accordingly, God describes the scope of the final prophet, the Master of all Prophets: “And We have not sent you except as a mercy to the worlds.”

From this perspective, when Imam Sajjad states, “Among the righteous servants,” although he highlights the particularity of the servant and his peace and righteousness, the degree of the servant’s benefit depends on the divine name manifest in him. The rank of the righteous servants is so exalted that the faithful worshipper, after traversing the four spiritual journeys of the path—termed by the Imams as the “Ascension of the Believer”—in the prayer, following the station of Tashahhud, which is the station of awakening after obliteration, and after the peace upon the Prophet, addresses them with the special salutation: “Peace be upon us and upon the righteous servants of God,” thereby including themselves among them and coming under the protective canopy of the divine name “Peace.” Hence, when one says “Peace be upon you,” one should envision all existence before oneself and say, “Peace be upon you.” It is inconsistent to say these words with conviction and boldness but lack substance in embodying and actualising them.

The Vision of the Truth; The Salvation of the Hereafter

“Grant me the triumph of the Hereafter” — O God, grant me the path of salvation and ultimate success. “Triumph of the Hereafter” means nearness to the Truth, the station of witnessing and arriving at the Truth. Hence, the supplication means: O God, make Yourself my provision. However, not all can endure this request; even Moses could not maintain this longing and when the divine address was “You shall not see Me,” he relinquished his desire and accepted to witness the divine manifestation only upon the mountain. Hence, “You shall not see Me, O Moses” means that Moses cannot perceive the essence of existence in his station of manifestation.

Is there anyone greater than Moses who can witness and attain the station of divine existence? No, none can reach the station of divine existence, for manifestation is incapable of perceiving the essence except in the state of total annihilation, and this too not regarding the ultimate reality of existence. This station is reserved for the Seal of the Prophets and his perfect heirs—the infallible saints and the select from their pure Shiite followers. Moses perceives the divine existence at a lower station within his manifest realm, which is a descending degree. Therefore, “the triumph of the Hereafter” is among the attributes of human perfection.

Health of the Individual and Society

“And safety from ambush.” The word “ambush” (marsad) denotes a trap. It is said in the Qur’an: “Indeed, your Lord is ever watchful” and “Indeed, Hellfire has been a lurking place.” In the discussion of the Beautiful Names of God, we explained in detail and scientifically demonstrated that the name “Peace” (As-Salam) is one of the essential names of God’s essence. In mystical literature, four names are identified as “primary names”: Life, Knowledge, Power, and Will, with Will deriving from Power, Power from Knowledge, and Knowledge from Life, which is the primary name of divine essence. Our point is that life, knowledge, power, and will are incomplete without health. Similarly, in creatures, if a person has life but lacks mental health and bodily balance, their body and soul continuously endure pain and suffering, rendering their life deprived of substantial benefits despite possessing scientific perfection, apparent authority, wealth, or worldly blessings.

This is a fundamental principle applicable to God, the world, believers, and non-believers alike: without health, happiness is impossible. Hence, Imam Sajjad paired “the triumph of the Hereafter” with “safety from ambush,” seeking both from God, implying that theoretical and practical wisdom must be founded upon health. This is one of the most important principles of faith: even the happiness of the Hereafter and the Day of Judgment depends on this name. Without health in this world, happiness in the Hereafter is impossible. Without health, one cannot be a true believer. In the realm of knowledge, too, true understanding of divine unity depends on knowledge of this name. Our society’s main problem is lack of health; it is diseased, and until this illness is cured, happiness will not be attained. Health cannot be achieved through coercion or oppression but must be attained through peace, safety, love, and affection. The path to health must itself be healthy, realised through peace, love, and kindness. In summary, health is the vessel for happiness and love in all divine and created realms.

In this passage of the supplication, Imam Sajjad invokes the name “Peace,” one of the five primary divine names, and asks God to free him from the obstacles and ambushes—manifested as possessiveness and attachments—that lie in the path of proximity and union between lover and beloved. He prays to be delivered to the realm of health, the realm of the manifestation and union of lover and beloved. The essence is that God is self-sufficient and independent of the worlds; as Imam Musa ibn Ja’far said: “God is the Knower when there is nothing known, the Creator when there is nothing created, and the Lord when there is no one to be lorded over.” Likewise, Imam Ali said: “There are veils between one another so that it is known that there is no veil between Him and His creatures. He was Lord when there was none to be lorded over, God when there was none to be worshipped, Knower when there was none to be known, Hearing when there was none to be heard.”

The Ultimate Causality and Activity of God

Contrary to the view of many mystics following Muhyiddin Ibn Arabi, God in His active manifestations is not in need of us, though we are dependent on God for our existence. While it is true that God cannot manifest without action (the Provider without provision is inconceivable, and action without an actor is impossible), this does not imply that God is in need of us. The fact that God is independent and we are dependent, and that manifestations are expressions of the essence, is true; however, the assertion that God needs us because He manifests through us is baseless. God’s activity is driven solely by love and passion: He acts because He loves, not because He needs. Nothing but love is the source of His actions and manifestations. As the Prophet said: “He created all things without deliberation.” His creation is none other than the manifestation of His passionate love. Thus, there is no duality or otherness between God and His manifestations that would imply neediness. Need implies duality and limitation, which are alien to the divine essence.

Imam al-Sadiq said: “He is the Creator of things not out of need. Since He is not in need, limitation and modality are impossible for Him; understand this.” The source of God’s activity is His intrinsic love for self-manifestation. God is extravagant and cannot tolerate concealment, and His manifestations are none other than Himself. His love for His manifestations is like His love for Himself, not for something else. Similarly, creation, as the manifestation of God’s love, loves itself and the manifestations of God; however, this love is derivative and manifest, whereas God’s love is intrinsic and essential. Since the cause is stronger than the effect, it can be said that God’s love for His manifestations surpasses their love for Him. Therefore, we say: we are eager for God, but He is more eager for us

The Knowledge of Stations and Stages in the Path to Spiritual Realisation

Knowledge consists of stations and stages that one encounters on the path towards achieving a particular spiritual station. Accordingly, knowledge itself possesses various levels and stages, which include: general knowledge, specific knowledge, the most specific knowledge, the essence of the most specific, the purity of the essence of the specific, and the elite purity of the essence of the specific.

Stations of the Wayfarers

In the terminology of the mystics, a “station” (manzil) differs from a “stage” (maqam). A station is akin to a resting place between two cities — a stopover on a journey. In the progression through stations, the road ahead remains, but a stage is the destination, beyond which there is no further path. When the general seeker reaches the specific, that specific becomes a station for them. Should they remain there and abide, it becomes a stage. If one desires to attain the kernel of knowledge, they must have a station within every stage, and a stage within every station. As it is said, “The paths to God are as numerous as the breaths of creation”; thus, everyone has their own particular route and destination on the straight path. However, the general course of stations and stages of knowledge is the same for all.

Therefore, when someone says:

“Every leaf of the green trees, in the eyes of the wise,
Is a volume recording knowledge of the Creator,”

they refer to the general and common station of knowledge, which is grounded in reason and logic — ascending from the effect to the cause. The possessor of this station remains within multiplicity. When they arrive at the specific, they perceive unity. Although this station represents perfection relative to the general, it remains incomplete because the seeker sees the Truth but not the creation. One who possesses this stage is still deficient compared to the subsequent stage of knowledge — the “most specific” stage. Upon reaching this third station, one perceives unity and multiplicity together, and sees creation alongside the Creator.

At the fourth stage (the essence of the most specific), unity is seen within multiplicity, and multiplicity within unity. At the fifth stage (the purity of the essence of the specific), one no longer considers unity and multiplicity separately but perceives multiplicity as inherently unified and unity as inherently manifold. In philosophical discussions beyond this, it is argued that it is incorrect to say unity and multiplicity are identical, for how can one singular entity be identical to multiplicity? Rather, multiplicity is the outward manifestation of unity, not its essence, as the Divine Essence cannot possibly admit multiplicity.

At the sixth and final station — the purest purity of knowledge, also termed the station of intrinsic unity and self-annihilation — the seeker perceives both the Truth and creation neither as multiplicity nor unity but as reality itself and its essence. At this stage, the seeker becomes “knower of what has been, what is, and what will be,” needing neither past, present, nor future. This station is the station of the elite, where much remains to be said.

The Elect

The elect are the faithful and chosen servants whom God has selected and separated from others. As Imam al-Sadiq (peace be upon him) states: “God grants the world to both those He loves and those He hates, but grants faith only to His elect among His creation.”

The elect are those pure-hearted servants who have freed themselves from attachment to anything but God and have reached Him. Imam al-Sadiq (peace be upon him) says: “Whoever admits pure, unadulterated religion of God into their heart, will be preoccupied with nothing else.”

The narration that Imam Ali (peace be upon him) would recite the entire Qur’an once between placing each foot in the stirrup signifies his continuous, orderly, and articulate recitation — a manifestation of the station of the elect and intrinsic unity, where the truth and inner dimensions of time and space are under one’s control. According to the verse, “God is the light of the heavens and the earth,” whoever has illuminated time and space in their journey and attained knowledge of the divine decree, may physically be here but spiritually can reach beyond, revealing truths unseen.

Those who have attained this station do not allow either multiplicity to obscure unity nor unity to obscure multiplicity. Even so, the seeker remains an ordinary person. Imam Khomeini told Ahmad Agha, who requested him not to recite “Ziyarat Jami’ah” at the shrine that night, “Let us remain as common people.” One must abandon all to reach the Truth, which is exceedingly sweet; everything else is disputation and artifice. One must sever all attachments to become truly a Muslim.

Active Unity (Tawhid Af’ali)

Active unity is the recognition that all existence is the “hand of God” in action. Opposed to this is active polytheism and disbelief, which can be conscious and deliberate (apparent and doctrinal polytheism) or unconscious and inadvertent (hidden polytheism). Acting with polytheism leads to moral corruption. Hypocrisy is a form of hidden polytheism, sometimes intentional, sometimes unintentional. All sins can be viewed as forms of hidden polytheism, and one must beseech God fervently to be delivered from it, as it closes the path to knowledge.

Those who reach the level of active unity see the “hand of God” in every element of existence. If a grain of dust lacks this divine hand, it is disbelief. If it exists but one does not recognise it, it is polytheism. “Hand” here denotes the “hands of God,” meaning the agents of divine attributes. God is the sum of all attributes, and each being manifests one or more of these attributes. For example, stone and clay differ, yet both are manifestations of the divine names and instruments of executing divine law.

One must prepare oneself, recognising these agents as means of divine action, accepting whatever comes — help or hardship — with patience. True monotheism lies in seeing all acts as acts of God. Those who have attained this station remain unaffected by external circumstances such as illness or adversity, embodying the station of self-annihilation and active unity.

Divine Good Guidance

“And grant me the best of guidance; encompass me with Your excellent and luminous guidance.”

Whenever a devoted seeker of the path is graced with the beauty of divine guidance and illumination, they become a perfect mirror and a complete manifestation of the beauty and majesty of the Truth. Through them, God reveals Himself with all His Names and Attributes. This degree of spiritual attainment is only accessible to the seeker through annihilation (fanā’) and the removal of all worldly attachments and limitations, leading to proximity in both supererogatory (nawāfil) and obligatory (farāʾiḍ) acts.

Fifteenth Section: Unity and Collective Perfection

Fifteenth Section:

Unity and Collective Perfection

“O Allah, bless Muhammad and his family, and repel from me by Your kindness; nourish me with Your bounties; rectify me through Your generosity; cure me by Your craftsmanship; shelter me within Your proximity; adorn me with Your satisfaction; and grant me success when matters become perplexing, that I may be guided to the best of them; and when actions become indistinct, that I may be enabled to choose the purest; and when creeds contradict each other, guide me to that which pleases You most.”

O Lord, send blessings upon Muhammad and his household. By Your kindness and generosity, remove my deficiencies and shortcomings. Sustain me with Your blessings. Reform my state and deeds by Your grace. Cure my spiritual and bodily ailments by Your unique method. Shelter me in the shadow of Your mercy. Adorn me with the garment of Your pleasure and contentment. When matters become difficult for me, grant me success on the path where Your guidance is most manifest. When my deeds appear confused, enable me to select the purest among them. When conflicting sects confront each other, lead me to the path that holds Your highest satisfaction.

Actual, Attributive, and Essential Unity

In previous discussions, we explored essential unity and active unity. Active unity corresponds to the meaning and essence of the phrase “There is no power nor might except by Allah”.

One who attains active unity negates all personal agency and all partial movements and states. Although reaching this rank is difficult, negating general agency is even more challenging and beset with more obstacles. One of the greatest hindrances for the wayfarers to unity, especially active unity, is subtle polytheism (shirk), from which the self must be purified and saved. This has not been fully addressed in prior sections. The believer must see no power or agency except that of God and must ultimately reach the stage where they say, “O God, I, with all my possessions and existence, with my imperfections and perfections, with the ‘other’ and my thoughts, and the multiplicity of my thoughts, am wholly in Your hands.”

The Imam here refers to another level of unity, attributive unity, indicated by the phrase “Repel from me by Your kindness.” The term “kindness” negates any presumption of self-command, signifying that it is only through God’s kindness that the ability to command arises. This is the station of knowledge and attributive unity. The Imam presents divine kindness—a fundamental attribute of the Divine Essence—as the means to overcome one’s shortcomings. Hence, kindness is exclusively attributed to God alone. Although denying kindness from anything other than God may seem overly strict, it is a philosophical necessity to recognize that all manifestations in the universe are reflections of God’s Names and Attributes.

Here, the object of “repel” is not explicitly mentioned, but since “repel” is congruent with removing deficiency rather than perfection, the phrase means: O God, by Your kindness, remove all forms of deficiency from me. Deficiency here means any imperfection, as deficiency cannot coexist with kindness.

Muhammadan Reality

Man can be cleansed from every evil except those arising from his existential limitations. All evil and defect are due to the essence and material aspect of being. This is why, in the Eid al-Fitr prayer’s supplication, we ask God: “O Allah, admit me into every good that You have admitted Muhammad and the family of Muhammad into, and take me out of every evil from which You have taken Muhammad and his family.”

This prayer reveals two key points: first, that removal of evil within the realm of possibility—even to the degree of the Muhammadan reality—is feasible. Higher degrees, while not impossible, are beyond human capacity and thus not requested here. Second, entering all the good in which Muhammad and his family entered, and leaving every evil they left, essentially requests the state of infallibility (‘ismah). The difference between the infallible and non-infallible lies in actualisation and potentiality. Infallibility is actual in the infallible, but only potential in others, albeit rarely actualised due to human limitations.

The Nature of Blessing

“And nourish me with Your blessings.”

Removing deficiencies corresponds to purification (takhliyah), whereas nourishment with blessings refers to manifestation and adornment (tajalli and tahliyah).

What is blessing? Blessing is the receptacle of God’s beautiful manifestation and the true nourishment of the human being. God in the manifestation of His beauty is a blessing to the servant, while in the manifestation of His majesty He is a trial (naqmah). Both blessing and trial come from Him, as there is no other reality in their manifestation. Thus, there are two types of hospitality and hospitality: according to the manifestation of God’s beauty (blessing) and His majesty (trial). Here, the focus is naturally on the former.

Divine Generosity and Craftsmanship

“And rectify me with Your generosity.” O God, by Your generosity and magnanimity, fashion me as I ought to be and remove my deficiencies through timely and wholesome nourishment. Rectification means compensation and repair.

“And cure me by Your craftsmanship.” Every phenomenon is the complete manifestation and perfect order of God’s craftsmanship. Thus, healing by craftsmanship means leading me to Your perfect artistry.

Nourishment from Divine Manifestations

“And shelter me within Your proximity.” God’s essence is pure existence, and His shadow is His manifestations.

According to the principle “Servitude is the essence whose reality is lordship”, every deficiency removed from servitude increases the nourishment of the servant through divine manifestations, granting the servant greater wellness in God’s craftsmanship. If the servant surrenders entirely, he beholds God and finds shelter in the proximity of God. Proximity to God has two types: proximity in supererogatory acts, where God becomes the servant’s shade, eye, and ear; and proximity in obligatory acts, where the servant becomes God’s shade, eye, and ear.

The Station of Satisfaction

“Adorn me with Your satisfaction.” O God, let me be Your eye and ear and be clothed in the garment of Your contentment.

The Prophet (peace be upon him) said regarding Lady Fatimah (peace be upon her): “Indeed, God becomes angry with her anger and pleased with her pleasure.” Hence, having God’s pleasure as one’s garment is a lofty spiritual station.

Difficulty in Affairs and Divine Guidance

“Grant me success when matters become perplexing, that I may be guided to the best of them.” Guidance to the best path varies for each person, and success is commensurate with one’s level of guidance.

“When actions become indistinct, enable me to choose the purest.” Purity of action depends on the purity of the doer; therefore, the actions of the Imam are purer and superior to all.

“When creeds contradict, guide me to that which pleases You most.” God is satisfied and most rightful. Sometimes the discussion concerns essence, where doubt is absent; other times it concerns existence, where doubt is possible. The believer must always look toward the higher direction.

Broad-mindedness is the best outcome of this section of the supplication. May God grant it to all.

Greed and Excess in Knowledge

The perfection of a human being is encapsulated in the phrase “Grant me sufficiency.” Greed in the pursuit of knowledge is problematic. If someone studies merely to gain fame and an ostentatious position, this is false and no different from a merchant in the market. However, if one studies out of duty and to avoid ingratitude, this is correct. We desire to fill ourselves through study and piety, just as someone who pursues worldly gains seeks to fill themselves. Truly, what difference do we have with such a person? If someone leaving their home to study is asked, “Give me your book,” and replies, “I need it for study,” what difference is there between them and a merchant who, when asked for their car, replies, “I need it to go to the market or shop”? If the library of a scholar and his writings were to burn down, he would perish without the need for the angel of death. This is not faith, even if it is taught as mysticism.

Sheikh in “Makaseb” states: If two students intend to study, and one is more talented but less financially able, assuming studying is obligatory, the less talented one should work to support the other’s education. Therefore, Imam [peace be upon him] says: “Grant me sufficiency”—O God, place sufficiency above me, not beneath my feet. Everything that serves as a carpet or ground is no different from other things.

Whoever pursues status, arrogance, self-importance, and self-satisfaction, and whose mind is filled with love of the world, has not attained the crown of sufficiency. Thus, the concept of “sufficiency” is all-encompassing. No matter how much one searches in mystical texts, the station of sufficiency cannot be found. If it is mentioned, the author is usually astute and has derived these insights from the Imam [peace be upon him].

Balanced Growth and Development

“And nourish me with good guardianship.”

The root “s-m-n” from the verbal noun “suman” means to nurture, enrich, and make fat, while “samin” denotes a well-nourished, corpulent person. “Good guardianship” means beauty, moderation, and balance in upbringing, nurture, and management.

In contemporary times, among the various sports disciplines, bodybuilding and aesthetics specifically focus on the development and harmonious shaping of the human body. It may be said that bodybuilding, devoid of its side effects and negative influences, is one of the healthiest and most wholesome sports worldwide.

In this discipline, the trainer strives to use techniques and tools to help enthusiasts develop beautiful, proportionate, and strong bodies. The key aspect here is that all bodily parts should grow harmoniously and proportionately. Hence, having a knowledgeable and experienced trainer is essential for balanced and comprehensive physical development. Without such guidance, one may become muscular yet lack proportion, balance, and beauty.

Similarly, the development and nurturing of the human soul and psyche require the same considerations. A wise and complete mentor who can instill balance and stability in the spiritual self plays a fundamental role in spiritual growth and development.

Given the broad meanings of “sumni,” this concept may also extend metaphorically to other tangible matters, but here it suffices to stop at this point.

Critique of Relativism

“And grant me the truth of guidance.”

Good guidance, livelihood, and the acceptance of supplications are discussed in this section. Good guidance is the ultimate goal of human creation, such that the good end of every person depends on their sound guidance. Here, the plea is not merely for guidance but for the truth of guidance, which is unique to the Shia Alawi school.

Western philosophies, even in belief, adopt relativism. They hold that every person’s belief is respected and that denying belief is denying truth and freedom. Therefore, a Western thinker would never dare ask a Hindu why they worship cows but would instead study Hindu culture for decades and write about it. This is because they accept relativism, saying that every belief is true for its adherents—”You in your grave, I in mine, Moses with his religion, Jesus with his.”

We assert that relativism in truth is equivalent to no truth. Muslims are not relativists in creed, but practically, Shia and Sunni each follow their own sect, implying all these differences are Islam, which means none truly are Islam. Relativism is not official in Islam, but in practice, it is observed among Muslim sects.

The Qur’an says: “Indeed, the religion in the sight of Allah is Islam.” Yet, people say Hanbali, Hanafi, Maliki, Shafi’i—each following their own. We Shia do not seek our own right but seek the right itself, hence justifying the claim that the Twelver Shia is the true path, and the truth has no multiplicity: “And what comes out of this household is mere ornamentation.” This is the meaning of “truth of guidance.”

Most claims to truth are false as they do not align with reality. This clarifies what it means to say one Imam is rightful and another is not, or that Islam and Shia alone are true.

“Truth of guidance” means this, and sacrificing one’s entire existence for this truth is still not enough.

Though Shia culture may have undergone historical trials and excesses, its foundation rests on infallibility and the infallible Imam, which is the essence of truth and good guidance, and therefore must be preserved.

The late Imam’s profound statement: “If Islam is in danger, the laws of Islam must be sacrificed” implies the necessity of preserving the foundation and essence of Islam. When enemies attack, you cannot carry everything, but precious things like gold should be preserved. “What cannot be attained all at once should not be abandoned entirely.”

Hence, a minimum of truth must be preserved under the leadership of a just and qualified jurist and practising scholars. The infallible Imam said: “There is no good except in two men: a scholar who is obeyed, or a wise listener.” Without obedience to a qualified scholar or following one blindly who lacks qualifications, people become spiritually dead. It is narrated that if a society has no true scholar, it becomes corrupt.

Provision and Livelihood

“And do not test me with abundance, but grant me good ease, and do not make my life toilsome toil.”

People differ in their circumstances of livelihood; some enjoy such abundance and comfort that they become heedless. It is narrated that those who do not fall ill or suffer hardship will not be honoured but will die like beasts with their heads bowed.

One is granted ease and plenty, another eats bread mixed with blood. Both are inwardly afflicted and both endure hardship in their own ways.

This is the trial of truth: the bread soaked in blood is a divine test, and the ease and plenty are also a trial. Those who say:

“To the creed of the living hearts, life is cruelty;
I have not journeyed to the Kaaba, where the path is safe.”

The Imam [peace be upon him] does not accept this view. A moderate life suffices—not crushed by hardship, nor lulled into heedlessness by ease.

Imam Ali [peace be upon him] said: “He who limits himself to sufficient livelihood hastens towards comfort and attains ease.”

Monotheism and Dignity

Imam Sadiq [peace be upon him] said: “Adopt gentleness.”

“I have not made for you any opponent or rival.”

Having an opponent or rival causes a person to be crushed or humbled. With monotheism, a person is not humiliated. The lives of the saints show that while their bones may soften under trials and enmity, they never break or become humbled, for dignity and sanctity belong to them.

Monotheism is the ultimate cause of dignity: “For Allah belongs all might, and for His Messenger and the believers.” Whoever has God can never be humiliated; whoever lacks God is humiliated.

Believers suffer trials but are not broken. If broken, their faith is weak. One who does not have rivals or partners for the truth stands firm, for truth supports them through adversities.

Regarding the believer: “Like a solid mountain,” “Indeed, the believer is stronger than iron bars; when iron is put in fire it changes, but if the believer is killed, resurrected, and killed again, their heart does not change.”

Killing cannot humiliate the monotheist. But having rivals and opponents does.

Knowledge and books are only nominal titles; only truth heals.

“O you who believe! Fear Allah as He should be feared, and do not die except as Muslims.”

Even scholars, if they have rivals in knowledge and have not attained truth, remain so even in their last breath.

One who has an obligatory rational ruling should not fear anyone except God. Refuge and sanctuary is truth, and one must not fear anyone but God.

Without God, one must fear, though this varies in intensity. One should not be arrogant or boast in strength or knowledge.

Seventeenth Section: Provision and Sustenance

“O Allah, bless Muhammad and his family, and prevent me from extravagance, protect my provision from loss, and grant blessing to my wealth, and guide me to the path of righteousness in my spending.”

“O Allah, bless Muhammad and his family, and suffice me from the hardship of earning, and grant me provision without accounting, so I do not neglect Your worship seeking livelihood, nor bear the burden of its consequences.”

“O Allah, seek for me by Your power what I seek, and protect me by Your glory from what I fear.”

Divine Decrees

This section discusses theological and social issues relating to provision, blessing, and extravagance. According to Shia teachings, the economy, livelihood, and social order are interconnected with divine will and spiritual conditions.

Extravagance leads to loss of blessing. Those who are stingy deprive themselves of many blessings.

When forbidden (haram) sustenance settles within a person, every angel and divine being in the heavens and the earth curses and condemns them, and as long as that unlawful morsel remains within, God does not look upon them. Whoever consumes unlawful sustenance falls under divine wrath and anger; however, if they repent, God forgives them, but if they die without repentance, the fire (Hell) is better for them.

The Prophet Muhammad (peace be upon him) states in another narration regarding the effects of lawful earnings:
“Whoever consumes lawful sustenance for forty days, God will illuminate their heart and cause springs of wisdom to flow from their heart onto their tongue.” [660]

Imam Ja’far al-Sadiq (peace be upon him) says:
“Whoever desires that their prayers be answered, let them purify their income.”
He also said:
“Abstaining from a morsel of unlawful food is more beloved to God than performing a thousand voluntary prayers.” [661]
He further remarked:
“Refraining from unlawful sustenance is more pleasing to God than two thousand voluntary units of prayer.”

In another noble tradition, the Messenger of God (peace be upon him) outlined an easy path to lawful and legitimate income, stating:
“Whoever turns to God sincerely, God will suffice them against every hardship and provide for them from where they do not expect.” [662]

The prayer continues:
“O God, grant me provision without my reckoning for it, so that I do not become preoccupied with seeking it and neglect Your worship.”

A further point concerns the manner of earning a livelihood. Someone who remains seated at home and prays, “O God, provide for me,” can be a detriment to society. Conversely, if one prays, “O God, do not let my pursuit of provision consume me so much that I neglect worship, study, character, and family,” that is a balanced approach.

Many lack the temperament for worship and the attainment of virtues and knowledge because they are preoccupied day and night with earning a living. According to jurisprudence, once one earns enough profit to cover daily expenses, they should sell the remaining goods at cost price and close their shop. It is hoped that among scholars, wage labor or employment will not become widespread. In the past, a student might suffer hardships but would not abandon study or seek trade! Moreover, they did not treat knowledge as a means for livelihood, holding that provision is separate from study, and God is the ultimate provider for the scholars.

Indeed, scholars engaged in study and research but never used their knowledge as a tool for earning money. Contrast this with today’s culture, where people charge fees for lessons and even charge to attend classes, turning their virtues into a means for income.

Section Eighteen: Religion, Poverty, and Wealth

“O God, bless Muhammad and his family, and protect my dignity through the material means You provide for me. Do not degrade my honour and status through poverty or hardship, so that I do not seek sustenance from those whom You provide for or beg from the wicked and lowly. I praise the One who grants me provision and seek protection from reproach by the One who withholds it, knowing that You alone are the Giver and Withholder.”

In this section of the Makarem al-Akhlaq supplication, Imam (peace be upon him) elucidates the religious stance on poverty and wealth, noting that among Muslims there has unfortunately been deviation towards excess or neglect. When God says,
“And to Allah belongs [all] might, and to His Messenger, and to the believers,” [Qur’an 63:8]
it means that a believer should not be degraded in character. Hardships and trials faced by a believer serve either as a test or as purification from sins, and are, in any case, a means of spiritual elevation. Indeed, suffering and afflictions promote human growth and submission before God rather than before creation.

Imam (peace be upon him) prays:
“O God, in every state I ask You to keep me neither needy nor poor so that I do not become dependent, dishonoured, or humiliated before others.”
This phrase also appears in the Nahj al-Balagha.

Wealth is not merely possession of money or riches. True wealth means lack of need: “He who does not need anything.” This is the expression of an infallible Imam: “O God, make me self-sufficient so that I neither depend on the good, to avoid arrogance, nor on the bad, to avoid deprivation.” This approach brings dignity, honour, and social composure. Thus, dignity is not merely reflected in one’s gait or speech.

Previously it was said: “O God, do not cast me into a whirlpool where I lose closeness and grace with You.” Here, the prayer asks for the means of tranquillity so one may focus on God. This is the religious ethos—that a person should not depend on friend or foe and thereby lose honour.

Alongside this principle, two grave deviations arise: one is mysticism and the other asceticism, both of which are misleading. It is better to say “dervish” rather than “mystic.” If a person attains existential knowledge and observes the duties of faith and religion, they are a true ‘arif (knower). But if they gain existential knowledge yet neglect the duties of faith, they are merely a dervish. Inner spirituality without adherence to the outward Shariah is misguidance and is never endorsed by any prophet or Imam.

Contrarily, mere outward show leaves no substance for the inner self, which is also un-Islamic. Even a hint of hypocrisy in worship invalidates it and invites severe divine rebuke. Those who defile outward worship for the sake of inward states truly corrupt the right in its outward manifestations, for outward forms are also true. Hence, they nullify the truth. Conversely, those who neglect the inner self also lose it.

Outward show-offs even lack true outward faith; they use appearance as a business. If their veil is lifted, they abandon even outward piety. Mysticism that discards Shariah rulings is deviation because none is more learned than the Infallible Imams, who never behaved thus.

If someone refuses to pray night prayers, recite dhikr, or wear a ring for fear of showing off, they are in error. Similarly, neglecting the inner self and only adorning the outward acts leads to self-deception, arrogance, and hypocrisy. Balancing inner and outer faith is the greatest spiritual discipline.

If one truly beholds the higher realm, always in prostration and glorification, they understand their worship is no gift for arrogance. One must continually say:
“O God, I am Your creation; whether You provide or not, I stand and supplicate. I am not cut off from either outward or inward grace, for all are Your manifestations. If affliction befalls me, I thank You; if well-being comes, I also thank You, for I am Your servant at Your door and never leave it.”
This is Quranic and Muhammadan spirituality, of the highest rank, worthy of profound reverence.

Section Nineteen: Happiness and Misery

“O God, bless Muhammad and his family, and grant me health in worship, leisure in asceticism, knowledge in its application, and piety in restraint.”

In the discourse on happiness and misery, it is explained that when unpleasant conditions occur, they may become causes of acquired misery, which worsens if intrinsic misery exists. Conversely, adversity can also be a cause of acquired happiness and rises if intrinsic happiness exists. Sometimes, the reverse happens: intrinsic misery paired with peaceful conditions reduces misery, and intrinsic happiness combined with calm circumstances diminishes happiness. Opposite cases also apply.

A sacred tradition states:
“Among My servants, some can only be rectified by poverty, and if I make them rich, they become corrupt; and some only by wealth, and if I make them poor, they become corrupt.” [664]

If I enrich such servants, they will become corrupt, and some of My servants do not become righteous except through wealth; thus, if I impoverish them, they will also become corrupt. Therefore, God Almighty says in the Holy Quran:
“And if Allah had extended provision for His servants, they would have committed excesses on earth, but He sends down provision in due measure as He wills. Indeed, He is, of His servants, Acquainted and Seeing.” [Quran 42:27]
This means that if God were to grant abundant and extensive sustenance to His servants, they would certainly transgress upon the earth. However, by His knowledge and wisdom, He apportions sustenance to each according to His will, for He is fully aware and observant of His servants’ conditions.

“And provide me with soundness in worship” — the supplication for spiritual refinement.

In the previous section, the discussion was about asking God to keep away adversities; here, Imam (‘a) requests seven refinements or virtues. Imam Ali (‘a) enumerated these seven virtues as: soundness in worship, freedom in asceticism, utility in knowledge, and integrity in general. When the Imam speaks of “soundness in worship,” he does not refer solely to the external correctness of worship from a juristic perspective, but rather to worship performed perfectly and completely.

First, one must understand what worship truly means to then comprehend “soundness in worship.” Worship, in its broadest sense, signifies humility, submission, and reverence before the Truth. Imam Sajjad (‘a) implies that “soundness in worship” embodies these qualities.

For instance, a person who is humble towards the wealthy, but arrogant towards the poor, or humble to the unworthy yet disrespectful to the scholar, servant, or worker, does not possess soundness in worship.

Worship: General and Specific Meanings
Worship in its general sense includes all acts of reverence and submission to all manifestations and signs of the Truth. Thus, when the Imam says, “And provide me with soundness in worship,” it means to have complete humility before God and His ordinances so that one’s soul may find tranquility and assurance.

Showing ostentation or submitting to anything other than the Truth is incompatible with worship. Worship is not merely ritual prayer; those who reduce it to that are misguided. Likewise, those who claim:
“Worship is nothing but serving creation, not merely reciting tasbih, sitting on a prayer mat, or wearing a cloak”
fail to acknowledge that without humility before God, one cannot truly serve others, who are outward manifestations of the Divine.

Nonetheless, the perfect embodiment of worship in its specific sense consists of prayer, fasting, and almsgiving. In essence, prayer and fasting are worship in their particular forms, while working and studying can be worship in the general sense if performed with due regard to the Divine.

Regrettably, many students of religious sciences have lost both the quality and even quantity of worship, being engrossed excessively in study and debate. Meanwhile, the Prophet of Islam (‘s) said:
“If the prayer is accepted, then all other deeds are accepted, and if it is rejected, then all other deeds are rejected.”
This signifies that the acceptance of all other deeds depends upon the acceptance of prayer, which must be performed with both juristic correctness and spiritual profundity.

Therefore, prayer should not be merely prolonged physically but also heartfelt and attentive. One must be both a practitioner of prayer and one who truly needs God’s mercy.

Imam Sajjad (‘a) became the master of worshippers because of his perfect prayer and prostration, patiently reciting fifty times “Subbuhun Quddusun” in prostration. One must approach every act with full commitment, attention, and excellence — this is the essence of worship, whether in prayer or outside it.

“Fear of God is truly among His learned servants” [Quran 35:28] — true scholars are those who are humble before God. However, one should not be a mere embodiment of submission; Imam (‘a) instructs:
“Be arrogant towards the arrogant.”
That is, confront the proud with dignity and firmness.

Freedom in Asceticism (Zuhd)

The second virtue mentioned is freedom in asceticism. This means detachment, not renunciation of the world. One may possess the world but not be attached to it. Imam (‘a) explains this by saying: the date seed contains the potential for hundreds of palm trees, indicating the abundance of the world’s temptations.

Imam Musa ibn Ja’far (‘a) said:
“He is not one of us who forsakes his world for his religion or forsakes his religion for his world.”

True asceticism means having the world but with the power to detach from it. Without the ability to detach, attachment is mere worldly desire; conversely, complete indifference without concern is deviation because the world is a manifestation of the Divine’s ordinances.

Hence, the injunction is:
“Be in the world but not of it.”
One should neither be overly grieved by what is lost nor excessively joyful at what is gained, for God does not love the arrogant and boastful.

Thus, one may be without worldly possessions yet not ascetic, or possess wealth and be truly ascetic. The latter is far more difficult and requires vigilance.

For beginners, having less is safer and better for spiritual growth. Without ascetic detachment, prayer is not valid because the worshipper must rid their mind and heart of all distractions to attain true presence in prayer.

Useful Knowledge

The third virtue is useful knowledge — knowledge meant for practice. Knowledge without action is like a thorn-burdened donkey, which only adds to its suffering. Every person has a limit to their capacity for learning and practice.

One who has acquired all knowledge but cannot perform a half-hour prayer is not truly knowledgeable. Scholars who seek status without action lose themselves and their knowledge becomes worthless.

Therefore, knowledge must be for practice. Sometimes, knowledge itself is action — such as true insight, love, and human virtues. One should always assess what is lacking in oneself and seek to acquire it, just as one prepares for a journey by gathering what is needed.

Integrity in General Conduct (Wara’ fi Ijmal)

The fourth virtue is integrity or piety in a comprehensive sense — refraining from what is inappropriate or unbecoming without negligence or carelessness.

Some study medicine, astronomy, and mathematics yet neglect the Quran and its language, thereby abandoning the foundation of true knowledge. Others have large followings and elaborate lives but cannot meet the needs of their community or have positive influence.

The late Master Sheikh Sharaani exemplified a life of integrity, trust, calmness, and humility, with pure speech and behaviour.

This integrity applies not only to knowledge and action but to all aspects of life. The seeker must be wholly detached from the world and seek only lawful sustenance with moderation.

Imam Hasan (‘a) said:
“Moderation in seeking sustenance is a sign of chastity.”

The Prophet Muhammad (‘s) said:
“The trustworthy spirit (Gabriel) inspired me: No soul will die until its provision is complete, so seek provision moderately and do not resort to disobedience in seeking what is with God, for what is with God is attained only through obedience.”

Likewise, the Prophet said:
“Whoever makes the Hereafter his greatest concern, God will enrich his heart and gather his affairs, and he will not leave the world until his provision is complete; but whoever makes the world his greatest concern, God will place poverty before his eyes and scatter his affairs, and he will gain nothing beyond what has been decreed for him.”

Thus, one must reflect on one’s life and see that many things are unnecessary and unbefitting, and many needs are unmet. The Imam considers quality in all four virtues: soundness, freedom, usefulness, and integrity.

If a person is wealthy, healthy, knowledgeable, or holds a position but lacks action, compassion for the poor, or concern for the afflicted, all these become causes for negligence.

Sometimes, guidance may come through poverty, which protects one from sin, and is preferable to wealth which leads to temptation, although wealth can also aid in piety and righteousness.

Imam Ja’far al-Sadiq (‘a) said:
“Wealth is a good aid to God-consciousness.”
Elsewhere he said:
“Ask God for wealth in this world and the Hereafter.”

True detachment often accompanies not desiring rather than simply possessing wealth.

If I enrich such servants, they will become corrupt, and some of My servants do not become righteous except through wealth; thus, if I impoverish them, they will also become corrupt. Therefore, God Almighty says in the Holy Quran:
“And if Allah had extended provision for His servants, they would have committed excesses on earth, but He sends down provision in due measure as He wills. Indeed, He is, of His servants, Acquainted and Seeing.” [Quran 42:27]
This means that if God were to grant abundant and extensive sustenance to His servants, they would certainly transgress upon the earth. However, by His knowledge and wisdom, He apportions sustenance to each according to His will, for He is fully aware and observant of His servants’ conditions.

“And provide me with soundness in worship” — the supplication for spiritual refinement.

In the previous section, the discussion was about asking God to keep away adversities; here, Imam (‘a) requests seven refinements or virtues. Imam Ali (‘a) enumerated these seven virtues as: soundness in worship, freedom in asceticism, utility in knowledge, and integrity in general. When the Imam speaks of “soundness in worship,” he does not refer solely to the external correctness of worship from a juristic perspective, but rather to worship performed perfectly and completely.

First, one must understand what worship truly means to then comprehend “soundness in worship.” Worship, in its broadest sense, signifies humility, submission, and reverence before the Truth. Imam Sajjad (‘a) implies that “soundness in worship” embodies these qualities.

For instance, a person who is humble towards the wealthy, but arrogant towards the poor, or humble to the unworthy yet disrespectful to the scholar, servant, or worker, does not possess soundness in worship.

Worship: General and Specific Meanings
Worship in its general sense includes all acts of reverence and submission to all manifestations and signs of the Truth. Thus, when the Imam says, “And provide me with soundness in worship,” it means to have complete humility before God and His ordinances so that one’s soul may find tranquility and assurance.

Showing ostentation or submitting to anything other than the Truth is incompatible with worship. Worship is not merely ritual prayer; those who reduce it to that are misguided. Likewise, those who claim:
“Worship is nothing but serving creation, not merely reciting tasbih, sitting on a prayer mat, or wearing a cloak”
fail to acknowledge that without humility before God, one cannot truly serve others, who are outward manifestations of the Divine.

Nonetheless, the perfect embodiment of worship in its specific sense consists of prayer, fasting, and almsgiving. In essence, prayer and fasting are worship in their particular forms, while working and studying can be worship in the general sense if performed with due regard to the Divine.

Regrettably, many students of religious sciences have lost both the quality and even quantity of worship, being engrossed excessively in study and debate. Meanwhile, the Prophet of Islam (‘s) said:
“If the prayer is accepted, then all other deeds are accepted, and if it is rejected, then all other deeds are rejected.”
This signifies that the acceptance of all other deeds depends upon the acceptance of prayer, which must be performed with both juristic correctness and spiritual profundity.

Therefore, prayer should not be merely prolonged physically but also heartfelt and attentive. One must be both a practitioner of prayer and one who truly needs God’s mercy.

Imam Sajjad (‘a) became the master of worshippers because of his perfect prayer and prostration, patiently reciting fifty times “Subbuhun Quddusun” in prostration. One must approach every act with full commitment, attention, and excellence — this is the essence of worship, whether in prayer or outside it.

“Fear of God is truly among His learned servants” [Quran 35:28] — true scholars are those who are humble before God. However, one should not be a mere embodiment of submission; Imam (‘a) instructs:
“Be arrogant towards the arrogant.”
That is, confront the proud with dignity and firmness.

Freedom in Asceticism (Zuhd)

The second virtue mentioned is freedom in asceticism. This means detachment, not renunciation of the world. One may possess the world but not be attached to it. Imam (‘a) explains this by saying: the date seed contains the potential for hundreds of palm trees, indicating the abundance of the world’s temptations.

Imam Musa ibn Ja’far (‘a) said:
“He is not one of us who forsakes his world for his religion or forsakes his religion for his world.”

True asceticism means having the world but with the power to detach from it. Without the ability to detach, attachment is mere worldly desire; conversely, complete indifference without concern is deviation because the world is a manifestation of the Divine’s ordinances.

Hence, the injunction is:
“Be in the world but not of it.”
One should neither be overly grieved by what is lost nor excessively joyful at what is gained, for God does not love the arrogant and boastful.

Thus, one may be without worldly possessions yet not ascetic, or possess wealth and be truly ascetic. The latter is far more difficult and requires vigilance.

For beginners, having less is safer and better for spiritual growth. Without ascetic detachment, prayer is not valid because the worshipper must rid their mind and heart of all distractions to attain true presence in prayer.

Useful Knowledge

The third virtue is useful knowledge — knowledge meant for practice. Knowledge without action is like a thorn-burdened donkey, which only adds to its suffering. Every person has a limit to their capacity for learning and practice.

One who has acquired all knowledge but cannot perform a half-hour prayer is not truly knowledgeable. Scholars who seek status without action lose themselves and their knowledge becomes worthless.

Therefore, knowledge must be for practice. Sometimes, knowledge itself is action — such as true insight, love, and human virtues. One should always assess what is lacking in oneself and seek to acquire it, just as one prepares for a journey by gathering what is needed.

Integrity in General Conduct (Wara’ fi Ijmal)

The fourth virtue is integrity or piety in a comprehensive sense — refraining from what is inappropriate or unbecoming without negligence or carelessness.

Some study medicine, astronomy, and mathematics yet neglect the Quran and its language, thereby abandoning the foundation of true knowledge. Others have large followings and elaborate lives but cannot meet the needs of their community or have positive influence.

The late Master Sheikh Sharaani exemplified a life of integrity, trust, calmness, and humility, with pure speech and behaviour.

This integrity applies not only to knowledge and action but to all aspects of life. The seeker must be wholly detached from the world and seek only lawful sustenance with moderation.

Imam Hasan (‘a) said:
“Moderation in seeking sustenance is a sign of chastity.”

The Prophet Muhammad (‘s) said:
“The trustworthy spirit (Gabriel) inspired me: No soul will die until its provision is complete, so seek provision moderately and do not resort to disobedience in seeking what is with God, for what is with God is attained only through obedience.”

Likewise, the Prophet said:
“Whoever makes the Hereafter his greatest concern, God will enrich his heart and gather his affairs, and he will not leave the world until his provision is complete; but whoever makes the world his greatest concern, God will place poverty before his eyes and scatter his affairs, and he will gain nothing beyond what has been decreed for him.”

Thus, one must reflect on one’s life and see that many things are unnecessary and unbefitting, and many needs are unmet. The Imam considers quality in all four virtues: soundness, freedom, usefulness, and integrity.

If a person is wealthy, healthy, knowledgeable, or holds a position but lacks action, compassion for the poor, or concern for the afflicted, all these become causes for negligence.

Sometimes, guidance may come through poverty, which protects one from sin, and is preferable to wealth which leads to temptation, although wealth can also aid in piety and righteousness.

Imam Ja’far al-Sadiq (‘a) said:
“Wealth is a good aid to God-consciousness.”
Elsewhere he said:
“Ask God for wealth in this world and the Hereafter.”

True detachment often accompanies not desiring rather than simply possessing wealth.

List of Sources

• The Holy Qur’an
• Al-Sahifa al-Sajjadiyya, Qom, Islamic Publications Office
• Al-Ahsayi, Ibn Abi Jumhur, Awali al-Awali, Qom, Sayyid al-Shuhada Press, 1st edition, 1403 AH
• Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Qom, Dar al-Hayat al-Kutub al-Arabiya, 2nd edition, 1387 AH
• Ibn Athir al-Jazari, Mubarak ibn Muhammad, Al-Nihaya fi Gharib al-Hadith, Qom, Ismailiyan, 4th edition, 1364 SH
• Al-Hurr al-Amili, Muhammad ibn al-Hasan, Al-Jawahir al-Saniyya fi al-Ahadith al-Qudsiya
• Wasail al-Shi’a, Beirut, Dar Ihya al-Turath al-Arabi
• Al-Harrani, Ibn Shu’bah, Tuhaf al-Uqul, Qom, Islamic Publications Office, 2nd edition, 1363 SH
• Al-Hasani, Sayyid ibn Tawus, Iqbal al-A’mal, Islamic Information Office, 1st edition, 1415 AH
• Al-Huwaizi al-‘Ursi, Abd Ali ibn Jum’ah, Tafsir Nur al-Thaqalayn, Qom, Ismailiyan, 4th edition, 1412 AH
• Al-Dhahabi, Siyar A’lam al-Nubala’, Beirut, Al-Risala Foundation, 9th edition, 1413 AH
• Al-Sharif al-Radi, Nahj al-Balagha, edited by Muhammad ibn Abduh, Beirut, Dar al-Ma’rifa
• Sabzwari, Mulla Hadi, Sharh al-Asma’ al-Husna, Qom, Basirati Bookstore
• Al-Suyuti, Abd al-Rahman ibn Abi Bakr, Jami’ al-Saghir, Beirut, Dar al-Fikr, 1st edition, 1401 AH
• Sadr al-Din Muhammad al-Shirazi, Al-Asfar al-Arba’a, Dar al-Ma’arif al-Islamiyya
• Al-Saduq, Muhammad ibn Babawayh, Al-Amali, Qom, Ba’that, 1st edition, 1417 AH
• Al-Khisal, Tehran, Maktabat al-Saduq
• Al-Turayhi, Fakhr al-Din, Majma’ al-Bahrayn, Najaf al-Ashraf, Dar al-Thaqafa, 1st edition, 1381 AH
• Al-Fayd al-Qasani, Mulla Mohsin (Muhammad ibn Murtadha), Al-Mahja al-Bayda fi Ihya’ al-Ahya’, Tehran, Maktabat al-Saduq, 1339 SH
• Al-Qummi, Ali ibn Ibrahim, Tafsir al-Qummi, Qom, Dar al-Kitab, 3rd edition, 1404 AH
• Al-Karajki, Abu al-Fath Muhammad ibn Ali, Ma’din al-Jawahir wa Riyadat al-Khawatir, Qom, Mehr Ostvar, 2nd edition, 1394 AH
• Al-Kulayni, Muhammad ibn Ya’qub, Usul al-Kafi, Tehran, Dar al-Kutub al-Islamiyya, 4th edition, 1365 SH
• Al-Laythi al-Wasiti, Ali ibn Muhammad, ‘Uyoon al-Hikam wa al-Mawa’iz, Qom, Dar al-Hadith, 1st edition, 1376 SH
• Majlisi, Muhammad Baqir, Bihar al-Anwar, Beirut, Al-Wafa Foundation, 2nd edition, 1403 AH
• Muqatil ibn Atiyah, Al-Munazarat bayn al-Fuqaha’ Ahl al-Sunna wa al-Shi’a, Beirut, Al-Ghadir, 1st edition, 1419 AH
• Nuri, Mirza Husayn, Mustadrak al-Wasa’il, Qom, Ahl al-Bayt Foundation, 2nd edition, 1408 AH

Index of Works by Ayatollah Nokounam (May His Shadow Endure)

Index of Manuscripts Ready for Publication

• The Enchanting Fire
• The Fire of Wrath
• The Fire of Loyalty
• The Holy Day
• Free Thought of Seminary Students and Tyrannical Despotism
• Freedom in Captivity
• The Serene Resident
• The Playful Serene
• Social Injuries
• The Abode of Purity
• The Ewer
• The Creation of Man and Materialism
• Teaching Iranian Musical Maqamat
• The Good Melody
• The Sigh
• Verses of Judgements and the Jurisprudence of the Qur’an
• Verse by Verse Illumination
• The Rite of Wisdom
• The Rite of Justice
• Clouds and Rain
• The Deceptive Devil
• Divine Jurisprudence
• Medical Judgements
• Judgements on Gambling
• Judgements on Looking at Women
• New Judgements
• What Do Akhbari Say?
• What Do Akhbari and Usuli Say?
• Star of the Heart
• Reasons for Revelation
• A Brief Istikhara of Qur’anic Verses and Surahs
• Islam: An Ever-Living Identity
• Principles and Rules of Religious Propagation
• What Does the Usuli Say?
• The Fallen Lock of Hair
• Seminary Economics and Tuition Fees of Religious Students
• Healthy Economy, Diseased Economy
• Jurisprudential Annotations
• Annotations on Forbidden Earnings
• Introduction to the Explanation of the Principles of Tawhid
• The Simple Body and its Divisions
• The Nine Jurisprudential Treatises
• The Seven Doctrinal Treatises
• Singing and Dancing
• Modern Index of Verses of Judgement
• Modern Index of Shi’i Jurisprudence
• Jurisprudential Rules
• Patterns of Religious Thought
• Sanbuqian Discussions in Usul Sciences
• Al-Miskah (2 volumes)
• Guardianship and Government
• The True Imam: Fatimah (3), The Imam of Love: Husayn (9)
• Man and the World of Life
• The Human-like Houri
• Islamic Revolution: Challenges and Plans
• Islamic Revolution and the Muslim Republic
• Cultural Revolution
• The Flirtatious Finger
• Inner Cognition
• Essentials of Religious Studies and Semantics of Religion
• The Innate Knowledge of God
• Spring Leaf
• A Leaf from the Pathology of the Islamic Revolution
• The Gathering of Glances
• The Glad Tidings of the Noble Prophet (9)
• The Unfortunate
• Heights of Shi’i Jurisprudence (9 volumes)
• Heights of Knowledge
• The Blind Monkey
• Spring of Devotion
• Paradise of Shumran
• Heartless and Mad
• A New Study on the Judgements of Dancing
• Refuge in Annihilation
• Five Philosophical Essays
• Behavioural Advice
• The Nose of the Cloak
• The Prophet of Love: Husayn (7)
• Religious Communication
• Ornamentation Studies
• The True Leaders of Islam
• Analytical History of Music in Islam
• Ever-Living History
• The Pulse of Faith and Disbelief
• Manifestation of Coquetry
• Tahrir al-Tahrir (3 volumes)
• The Infallibility and Authority of the Holy Qur’an
• Political Strategies
• Interpreter of Guidance
• The Stubborn Deceiver
• The Second Nine
• Soft and Digital Interaction
• Dream Interpretation
• Commentary on Short Surahs
• Tafsir Huda (4 volumes)
• Contemplation of Existence
• The Image of Truth
• Desire for Union
• The Only Essence (Pieces)
• The Sword of Destiny
• The Magic of Hypocrisy
• The Magic of the Whisperer
• Comprehensive Judgements
• Sociology of Religious Scholars
• The Goblet of Intoxication
• Zoology
• The Attraction of the Gaze
• Majesty of the Devoted
• The Beauty of Manifestation
• The Particle’s Presence
• Demonology
• The Water War
• War and Colour
• The Brave Men
• Flight of Imagination
• The Troubled World
• Framework of the Path of Perfections
• Modern Framework of Shi’i Jurisprudence
• The Why and How of the Islamic Revolution
• The Eye of Hope
• The Outlook of Religious Scholars
• The Gaze of the Eye
• The Fountain of Life
• The Springs of Kawthar
• The Spring of Grace
• The Spring of Ruby
• How to Live, How to Die
• Face to Face
• The Face of Love
• The Mysterious Event
• Commentary on the Rules and Benefits
•  Abrahamic Organization
•  Spiritual Chambers
•  The Heat of Houris
•  Respectful
•  Battlefield Competitor
•  Present and Absent Presence
•  Presence of the Beloved
•  Presence of the Muse
•  Newly Established Rights (2 volumes)
•  The Truth of Sharia in the Jurisprudence of the ‘Urwa (2 volumes)
•  Tale of Love
•  The Wisdom of Philosophy
•  Sweetness
•  Wood Carrier
•  The Houris of Mount Tur
•  Seminary: Challenges and Proposals
•  Essence Confusion
•  Memory: A Mark on the Mind’s Face
•  Apostasy and Principles of Atheism
•  Worship and Innate Nature
•  Theology
•  The Deity I Worship
•  Madness of Chaos
•  Qualities of Health and Happiness
•  The Western Railway Line
•  Eternal Hellfire and Punishment
•  Eyebrow Arch
•  The Political Treatises of Khums
•  The Pure Five:
•  Nyusha’s Smile
•  The Useless Pig
•  Sleep, Night and Wakefulness
•  Heart’s Blood (Rubaiyat)
•  White Blood
•  The Tent of Permanence
•  The Green Tent of the Appearance
•  A Story of Disorder in Religious Dress
•  The Trap of Stubbornness
•  The Hem of Time
•  Divination Knowledge (5 volumes)
•  Literary Culture and Etymology Science
•  Knowledge Acquisition and Violence
•  Sufficient Knowledge
•  Knowledge of Exegesis, Interpretation
•  Knowledge of Remembrance
•  Knowledge of Spiritual Conduct
•  The Science of Learning
•  The Circle of Existence
•  Introduction to Divination Knowledge through the Holy Quran
•  Introduction to Quranic Studies
•  Introduction to Principles, Narrators and Methodology
•  Painfulness and Social Problems
•  Pain of Separation
•  The Pretext of Tradition (Translation of Al-Misbah)
•  Drum of Death
•  Beloved, Enamoured
•  Heartbreaking
•  Drunken Lover
•  Soothing
•  Confidant
•  The World of Jinn and the Deceit of Humans
•  The Colourful World
•  The State of Loneliness
•  The Benevolent State
•  The Saviour State
•  Two Meeting Places of Love
•  Unknown Land
•  Land of the Compass
•  Vision of Fate
•  The Madman’s Divan (Doubti)
•  The Divan of Love and Knowledge (4 volumes)
•  The Beloved’s Divan
•  Divan of Guardianship
•  Divan of Malice
•  Divan of the Dog-Wolf
•  Humiliated and Disgraced
•  Secret and Charm (Masnavis)
•  Drive and Driving
•  Strategies of the Islamic System
•  Countenance
•  Unknown Glow
•  Face of Existence
•  Treatise of Explanation of Issues (2 volumes)
•  Dance of the Sky
•  Dance of Autumn
•  Dance of the Sword
•  Sweet Dance
•  Dance of Grace
•  Psychology of Tyranny
•  Psychology of Arrogance
•  Psychology of Fear
•  Psychology of Ambition
•  Psychology of Anger
•  Psychology of Women
•  Psychology of Sadism
•  Psychology of Polytheism
•  Psychology of Nervous Weakness
•  Psychology of Ego Weakness
•  Psychology of Greed
•  Psychology of Oppression
•  Psychology of Love
•  Psychology of Reason
•  Psychology of Science
•  Psychology of Willpower
•  Psychology of Disbelief
•  Psychology of Genius
•  Psychology of Illusion
•  Psychology of Selfish Desire
•  Narrative of Entrepreneurial Economy
•  Spirituality and Leadership
•  Spirit of the World (Rubaiyat)
•  Methodology of Interpretation from the Quranic Perspective
•  Methods of the Imams and Revolutionary Movements
•  Brightness of Worldliness and Materialism
•  Prosperity of the Era
•  Prosperity of the Flower
•  Shiite Leaders in the Occultation Era
•  Silent Vision
•  Vision of Dreams
•  Body Language
•  Tuning the Skylark (2 volumes)
•  Tuning the Instrument
•  The Purity of Mysticism
•  Dishevelled Hair
•  Woman: The Beautiful Paradise and Education
•  Chain of Equality and the Hierarchy of Oppressors
•  Life, Love or Law
•  The Alive Appearance
•  Woman; the Ever Oppressed in History (4 volumes)
•  Woman and Religious Freedom
•  Woman; the Goddess of Love
•  Woman and Life
•  Visible Beauty
•  Your Beauty
•  Aesthetics
•  Poetry Construction
•  Simple in the Colour of God
•  The Cup of Houris
•  Dragon of Foolish Mind
•  Star without a Sign
•  Prostration of the Stature
•  Mirage of Mysticism or Scattered Winds
•  Tall Cypress
•  Hymn of the Lovers
•  Male or Female Domination
•  The Mourning Conduct
•  The Houris’ Feast
•  The Sorrow and Harmony (Qasidas)
•  Earth Tourism
•  Thought Wanderer
•  Red Journey (3 volumes)
•  Journey of Love / Memoirs (3 volumes)
•  The Appearance of Seeking
•  Devil’s Horn
•  The Stranger in the Unique
•  Drowned in Love
•  Best Gazelle
•  Drunken Gazelle
•  Female Singing
•  Coy and Coquettish
•  The Unseen, Night and Wakefulness
•  The Sedition of Injustice
•  Angelology
•  Radiance of Joy
•  Culture of Sharia and Nature’s Physicality
•  Culture of Mysticism
•  Jurisprudence of Wisdom
•  Jurisprudence of Purity, Joy and Intoxication
•  Jurisprudence of Singing and Music (7 volumes)
•  Modern Philosophy
•  Philosophical Thinking
•  Annihilation of the Face
•  Army of Terror
•  Outburst of Love
•  Index of the Beauty and Majesty of God
•  Index of Masculine and Feminine in the Holy Quran
•  The Holy Sanctuary of Paradise
•  Height of Thought
•  Saint of Love
•  The Quran and Economic Foundations
•  Proximity of Exile
•  Proximity and Affliction
•  Proximity of the Beloved (Doubti)
•  Tale of the Tresses
•  Gambling of Love
•  Rules of Dream Interpretation
•  Seven Principles of Divine Conduct
•  Dwelling of Hope
•  Sweetness of Kawthar (Rubaiyat)
•  New Research on Miracle and Grace
•  The Book of God
•  The Book of Friendship
•  The Book of Nature
•  The Book of Law (5 volumes)
•  Coquetry of Grace
•  The Abandoned Hyena
•  A Dog on the Path
•  Complete Divan of Neku (30 volumes)
•  Kawthar; The Honour of the Divine
•  Kawthar; The Point of Existence
•  Passages and Escapes of Society
•  The Lowly Pig
•  Whirlpool of Delusion
•  The Wolf’s Plunder
•  Anthropological Propositions
•  Selected Explanations of Issues
•  Social Dialogues
•  Intimate Dialogues
•  Discourse of Quranic Knowledge
•  Pomegranate Flower
•  Rose Face
•  The Priceless Treasure
•  Essence of Servitude and the Core of Possession
•  Botany
•  Smile of the Beloved
•  Drink of the Sweet
•  Gentle Rain
•  The Kindness of Outcome
•  The Kindness of the Appointment
•  The Kindness of the Beloved
•  The Flame of Poverty
•  The Night’s Layla
•  The Stunned Zuleikha
•  The Visible Moon
•  The Beloved and the Lovers
•  Love’s Beloved
•  Secret Confidant
•  Presence of Essence
•  The Ideal City or Modern Jungle
•  Levels of Guardianship
•  Death and Life in Eternity
•  Good Tidings of Polish
•  The Unknown Drunkard
•  Drunkard of the Beloved
•  Intoxicated and Bewildered
•  Longing for Locks
•  Physical Resurrection
•  Physical Resurrection: A Religious and Philosophical Reality
•  Knowledge of the Beloved and Devotee’s Conduct
•  Spiritual Nutrition
•  Stations of the Mystics
•  The Reward of Love
•  The Begging Fly
•  The Speaking Mutes
•  The Treacherous Sweetheart
•  Rituals of Hajj
•  Logic of Music
•  I Am the Sea
•  The Covenant
•  The Spirit of the Coral
•  The Sacred Text
•  Burnt Generation
•  Merciful Breeze
•  System of Domination
•  Political Perspectives
•  Mystical Melodies
•  Curse of Anger
•  Psychology of the Self
•  Call to Resolve
•  Call to Love
•  Pure Criticism / Reception of the Divan of Khwaja Hafez Shirazi (4 volumes)
•  The Role of the Father
•  Simple Muse
•  Muse of Existence
•  The Gaze of the Muse
•  The Jewel of Existence
•  The Mission of Prophecy
•  The Melody of the Heart
•  Alcoholic Beverages
•  Ecstatic Unity
•  Arrival of Parisa
•  Guardianship Studies
•  Difficult Guardianship of Imam Ali (7)
•  Fearless Virus
•  Religious Guidance
•  The Thousand-Petalled Flower
•  The Ambitious Endeavour
•  Efficient Spouses and Managers
•  The Air of the Beloved
•  Hubbub
•  The Desire of the Night
•  Uproar
•  Majesty of Love
•  Trust of Love
•  The Fierce Beggar
•  Memorial of Spirituality
• Faithful Companion
• The Restless Companion
• Beloved, Beloved
• Lone Body
• Monotheism Worship
• Monotheism Knowledge
• Monotheism Depiction

…

• The Lone Rider