A Guide to Practical Irfan

Stage 1
(Based on the lessons delivered by Sh. Mansour Leghaei at Imam Husain Islamic Centre-Australia)

What is Irfan and why should I study it?

Irfan is a ‘gnostic’ discipline and study of how man can reach higher heights in the realm of spirituality
within the domain of Islam. It is a systematic method of gaining the knowledge, skills and tools to build
the ‘self’ in this world for the benefit of the Hereafter.

Irfan is a study of how man can make better sense of the realities of this world and beyond, to capitalise
on the abundant blessings poured down upon man in this world. This then awakens the student in a
world where people are still asleep, to get up, prepare for the journey and begin the path as a traveller
travelling towards the absolute Al-mighty Allah (swt).

Urafa (those emersed greatly in this discipline) believe that there are certain obstacles in our life in this
world that prevent one from fully realising and achieving their ultimate goals. By studying Irfan, one
gains the vision to see these obstacles and the means to avoid them at the same time taking maximum
advantage of what has been provided by Allah (swt) in this path. For example, pleasing an animal by
feeding it for the sake of Allah (swt) the Lord of the Worlds would help untie problems and ease our
journey.

All in all, whatever we do, even by just breathing we are indebted to Allah (swt). So one must practise
appreciation and gratitude for the infinite blessings bestowed on man and his environment which has
been made subservient to him. There are two supplications, which are highly recommended:

1. Thikr of Musaii ( As expressed by Prophet Moses): “Rabbi Shrahli Sadri Wa Yassir Lee Amree”. (O My
Lord! Expand for me my capacity and ease my task for me.) This invocation is recommended to say in
Qonoot of our Salah.

2. Thikr of Yunusi (as expressed by Prophet Yunus): “La Ilaha Illa Ant, Subhanaka Innee Kontu Minal
Dthalemeen”. ( There is no diety but You, glory to you. Indeed I was a wrogn doer.) It is very
recommended to say this Thikr in the status of prostration as many times as possible, specially in the last
Sajdah of our Salah.

We are travellers in a journey towards Allah (swt)

Allah (swt) has created man, alloted a time for his stay in this world and in time all will be returning to
him. So in effect so long as we are living and breathing we are travellers. But where are we heading to?

To answer this question one needs to understand and appreciate where they came from, and where
they are now. In short, we are creatures of Allah (swt)’s creation. Where you are now is relative to the
boundaries you limit yourself in. Lets just say that we are all on the path of spiritual awakening so as we
can begin the study of Irfan on a common platform and benefit as much as possible from this valuable
study.

You have probably come to read this because of a nudge from a friend or an interest in this field or for
some other reason. You could have been at another place at another time and not come across this
material so whilst you are conscious of this you are invited to take the life long journey as a traveller in
this discipline of ‘practical irfan’ from an Islamic perspective. Your stumbling across this may be the
results of a prayer of a dear friend or family member. Be appreciative of this as you begin the mystical
journey towards Allah (swt).

Your soul has been created to go back to Allah (swt) – by living as a Salik (traveller) and a student of Irfan
you are on the way towards returning towards your Lord in a state of purity, piety and perfection. Be fair
to your soul and help it reach Allah (swt) in the best of shapes to reap the benefits of eternal bliss in the
Hereafter as well as the joy of being close and near to Allah (swt).

Remember that as you learn the methods of travelling in this journey ensure that you are in a state of
spritiual cleanliness by making Wudhu or Ablution as it is called in the English language.

How can I begin studies in Irfan?

For the past year now, the Imam Husain Islamic Centre in 6 Lang Road, Earlwood NSW Australia has
been having Practical Irfan lessons each week on a Sunday morning just after Fajr prayers. The teacher is
no other than Sheikh Mansour Leghei. A humbled sage having studied in the Islamic Seminary at Qom,
Iran for over 12 years, and in fact has never rested the pen of learning even after assuming the role of
being the spiritual leader of the centre.

He has been blessed with the opportunity to have been taught by prominent, noble and learned men of
this century. Some of them being the direct students of Imam Khomeini (as).

Sheikh Mansour has chosen to stick with the method of Practical Irfan as developed by Khaje Abdullah
Al-Ansaree almost 1,000 years ago. This method holds that there are 100 stations a traveller must meet
along their journey to reach Allah (swt). The first being a spiritual awakening and the last by not least of
which is being totally emersed and tranquilised into the notion and reality of Tawheed. It allows for a
very systematic approach of teaching Irfan whilst simultaneously allowing the student to acquire the
knowledge and tools in a logically fashioned incremental manner.

A small taste of what Practical Irfan offers..

Importance of Wudhu:
The late Allamah Tabatabai – advised his students in the very first class of Practical Irfan that one is to be
in the state of Wudhu as much as possible. Permanent statues of Wudu apart from keep the person
constantly clean, serves like a shield to protect the soul against devils. A Prophetic Hadith also says:
“Stay always with Wudu, your sustainance (physical and spiritual) will be increased”.

Importance of visiting the sick/patients:

Prophet Moses (as) when in supplication and communication with Allah (swt) asked:
Q - ‘O Lord, what will be the reward of someone who pays a visit to a sick patient?’
A – ‘Wasn’t it that when you paid them a visit, they were lying on the bed? – As a reward for what you
have done, I compensate that visitation by appointing an angel to constantly visit the grave to comfort
the one (whom has visited the patient) until the Day of Resurrection.

It has been narrated in a hadith that:

‘Whatever the patient (that you have visited) has asked Allah (swt) to give to you in supplication is
granted.’

This along with the prayers of other people could be behind the granting of blessings or the opening up
of opportunities in your life.

Our beloved Prophet Mohammed (saaw) stated:

‘Once you pay a visit to a patient you are diving into the mercy of Allah (swt)’

Night Prayers

There is a special table cloth that Allah (swt) opens exceptionally about an hour before fajr time.
Although its time begins from midnight, as it get closer to Fajr it becomes of more significance.

The night prayers is open to all humans insomuch as the sunlight is for all. Nevertheless, many deprive
themselves from it. Allah (swt) is advising us to stay awake part of the night to gain spiritually to gain a
high status by Allah (swt).

When the pious people are introduced in the Qur’aan, it is impossible for someone to practise piety
unless they spend part of the night communicating with Allah (swt), or in repentance.

To test yourself how much of the Mo’meen you are – see how much you are willing to wake up in the
morning. Allah (swt) says that the true believers are the ones that leave their beds. They repent to God
in fear and hope. Then they give charity out from what we have given them.

The late Allamah At-Tabatabia said:

“ I went to Najaf for further my Islamic studies. Right from the beginning my mentor in Irfan; the late
Allamah Qadhi while padding on my back said to me: Sayyid! if you want dunya (prosperous life in this
world) then perform Night Prayers, and if you want the akhira (prosperous life in hereafter) then
perform Night Prayers.”

Allamah Tabtabatai – said that he always remembered this priceless advice.

The late Bidabadi, the wonderful sage in Irfan narrates from one of his teachers:

“Those who have gained anything in their spiritual journey, they have gained it through their salaat al-
layl.”

If you are not performing Night Prayers then forget about Practical Irfan (that much emphasis is placed
on night prayers).

Hadith:

You cannot claim to be the (true) follower of Ahlul-Bait if you do not do Salaat Al-layl.

Something must be there that is hidden,

You will never find in the Qur’aan so much emphasis on things that are mustahab, then this exceptional
thing. That is Salaat Al-layl.

Prophet (saaw):

So much Gabriel that he was reminding me of salaat al-layl that I thought that my nation will not be
sleeping. Two rak’aat in the middle of the night is more favourable to me then the whole world.

Prophet Jesus (as):

“Once his mother has passed away, he attends the grave of his mother, and is communicating to her.
Even though she is dead, Oh Mother do you want to come back to this world. If you want then I can do it
with Allah’s (swt) permission. Oh son I will like to come back to this world for only do two things – and
that is night prayer in cold nights and fasting during hot days.”

The reason why she is saying this because her eyes are open in Barzakh, and she can see the true reality
of things. She must have seen the significance of those two practice.

Prophet (saaw) will to Imam Ali (as):

Take care and safeguard these things,

Perform Salaat Al-Layl
Perform Salaat Al-Layl
Perform Salaat Al-Layl
Such a good student that in the last day of Imam Ali's (as) life he approaches the dawn and looks at it
and communicates with it and says: O Twilight! Has there ever been a time- since my age of consent-
that you rise up in the horizon and my eyes were closed.

Prophet (saaw):
Any male or female that stands up in the night prayers, you immediately become the Imam of 9 rows of
angels behind you. Then Allah (swt) says, now do you know why I created humans? The length of the
angels is the far east to the far west. When the person finishes salaat al-layl. The number of angels that
are praying behind him his position on the Day will be elevated by the number of angels.

See how many humans are asleep during this time.

Prophet (s.a.a.w) said

Shaytan has three (3) ties for you:

The moment that you wake up you have untied Shaytans first tie when you do your wudhu when you
say Allaho Akbar in your salaat

Ahadith:
One of the aspects of salaat al-layl, you will be a good looking person. Someone came across the
brightful face of the late Ayatollah Galpaygani, his face was so shiny that I could hardly look at it. Their
faces are so bright, because of the numerous prostration (Qur’aan)
It is exceptionally in night prayers

There are some people whom asked Imam Sadiq (as) why is that, that we see those people that perform
night prayers as having bright faces. He said:

You know why, because they had a private communication between them and Allah (swt) in dawn. This
is the Noor of Allah (swt), they made a private communication and Allah (swt) covers them with his
divine light.

Hadith:

Salaat al-layl brings sustenance to you

Someone came to Imam Sadiq (as) and said that I am in need of sustenance, I am poor and in need. He
said:
Do you pray, salaat al-layl, the man could not see the connection. The Imam (as) said he is lying the one
whom is doing salaat al-layl and does not have the sustenance.

Hadith:
Imam Sajjad (as), with a couple of emphases advises some of this companions. Remember make sure
that you do not sleep before sun rise. That is the time that Allah (swt) distributes the sustenance to the
people.
Hadith: Benefit of performing Salaat – Al-layl:

To reach a level whereby Allah (swt) is pleased with you

Imam Ali (as):You please Allah (swt) and his wrath will not come down to you when you stand up on
your feet early in the morning
Only those believe in Our revelations who, when they are reminded of them, fall down prostrate and
hymn the praise of their Lord, and they are not scornful,
Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on
them.
No soul knoweth what is kept hid for them of joy, as a reward for what they used to do. (Qur’aan –
32:15-17)
Imam Sadiq (as)
When you do things the rewards are given accordingly, but when it comes to Salaat Al-Layl the reward is
concealed and sealed. The reward is hidden.

Salaat Al-layl drops all the calamities of the day

Imam Ali (as):If you sleep with a full stomach, forget about Night Prayers
Salman al-Mohammadi:What happens that I cannot do night prayers?You have to look after yourself
during the day
Imam Sadiq (as): There is a correlation of what we do in the day to what we can do in the night
At-Tabatabai:The more I look after myself in the day the more visible my dreams become
Imam Sadiq (as):How easy does the knife cut through the butter? – the sins can wipe your good deeds
more easier than this.
Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever
hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship
due unto his Lord. (Qur’aan – 18:110)

Where there is a will there is a way,

One of the room mates of Shaheed Mutaharri:
Not only he was the creams of Islamic Philosophy but also in terms of Practical Irfan. I had an eye
problem and it was salty and I couldn’t do wudhu. Shaheed Mutahhari told me that why don’t I wake up
for night prayers. He said there is a river in Qom outside of the seminary. It is not too far, the water in
the river is sweet. Shaheed told me don’t worry from tomorrow I will provide you with the water. (look
at this friendship).
In one day he did it, and then from that point onwards I started doing it myself as I was embarrassed

You offer once salaat al-layl:

- Easiest way to do salaat al-layl, is to:
ø go to the toilet
ø brush your teeth
ø do your wudhu

You will receive the benefits of Salat Al-Layl

- Salaat al-layl
ø Do 4 X 2 Rak’aat Prayers within intention of Salaat Al-Layl (like 4 times morning prayers), Surah Hamd
(other things like second surah and qunoot is mustahad)
ø Do 1 X 2 Rak’aat Prayers within intention of Salaat Al-Shaf with no Qunoot
ø Do 1 X 1 Rak’aat Prayers with intention of Salaat Al-Watr, after Hamd you read Ahad 3 times (to get
benefit of reading the Qur’aan), Then Qunoot which is the main part of Salaat Al-Layl, if you can do it 70
times
Astaghfirallaha Wa Atowba Illayh Wa Bi As-harahom yastagfiroon
ø Then pray at that time for 40 people that asked you to pray for them
ø Make sure that you do it as sincere as possible, as concealed as possible, it is a secret deal with you
and Allah (swt).
Imam Khomienie (ra):
One of his family members narrates that even as he wakes up he would be walking like a thief, and puts
a sponge in the bathroom sink to make sure that no one wakes up.
Hadith: In AlKafi:
Morning of every day Prophet (saaw) used to say repentance 70 times, he used to say that Astagfirullaha
Waatoubo Aillayl
Hadith:
Whoever in their Sallat Al-Watr says 70 times astagfirullaha waatowba illayl for one year, they will be
counted by Allah (swt) as the Qur’aan says that they are people that have practised repetence at dawn.

Shahadat of Fatimah (as):

Imam Mehdi (as) is the closest one living to Allah (swt), being the Waley.
We need to make an effort to get close to Allah (swt). As much as Prophet Jesus (as) is Walih Allah (swt)
his mother Mariyam is Walih Allah(swt). In our day to day transactions we need a guide and example.
This is nothing other than Imam Mehdi (as) as he has reached a perfection in practical doings.
We cannot reach perfection unless we take from the examples of all the Walihs males or females. This is
not gender specific, but gender independent. To take them as our role models we must analyse and
understand their lifestyle.
Steady, steady we should be developing relation with them.
How to get closer to Ahlyal Bayt:
ø Develop closer relationship and connection with Ahlayl Bayt by attending Majalis
ø Imam Ali (as) for example comes to you and protects you, a saleek can reach a stage that so much
they are attached to Ahlayl Bayt that they are under the protection and supervision of Ahlayl Bayt. In the
dream they give us the guidance, without going to attend majlis.
ø Ahlayl Bayt become the intercessors between us and Allah (swt).

O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive
in His way in order that ye may succeed. (Qur’aan 5:35)
This is well established in theoretical Irfan, that Ahlayl Bayt have said that if you want to seek closeness
to Allah (swt) (wasilah) then get acquainted to us.
Faitma Al-Zahra (as), if any majlis is held on the name of Fatimah Al-Zahra, all of Ahlayl Bayt are
attending including Imam Mehdi (as).
Cream of the Ulama for Practical Irfan Shiekh Jaffar Mushtahadi,
Always attended majlis of Ahlayl Bayt, and had an eye problem, he went to the doctors and they said
that if you kept crying then you may go blind. He said – you know if I do not cry for Ahlayl Bayt I will not
live anymore. So between choosing my life and my eye then its worth it that I loose my eye sight. There
was one majlis that was read that Sheikh Jaffar said that when it was read I saw Fatimah Al-Zahra (as).
Prophet (saaw)
If you want to know Laylet Al-Qadr, get to know Fatimah Al-Zahra, the reason why she is called Fatimeh
is called people are deprived of knowing her role model.
She has two aspects of herself,
ø Lifestyle of this dunya, it is enough to quote one hadith from the Prophet (saaw):
If the righteousness could be personified it would be Fatimah (as). Fatimah (as) is even higher than
righteousness. Because Fatimah (as) is my daughter. She is the best of all the inhabitants of your origin,
honour and dignity.
There is one hadith that Imam Khoemieni thinks that introduces Fatimah (as) in the best of manners.

Imam Sadiq (as):

During the 75 days of missing your father after his death, she suffered a deap grievance. During that
time Gabriel was descending down to Faitmah (as) to give her condolences and was pleasing her and
comforting her, by informing her of the Prophets (as) status, as well as informing her of the status of her
progeny. Imam Ali (as) is writing this hadith.
ø Status in the Hereafter:
Prophet (saaw)
As if on the Day I seek my daughter, she is arriving on the Day on an outstanding light, on her right, left
and behind her are 70,000 angels are escorting her, she has arrived to lead the believing women into
paradise. People will be ordered to lower your eyes as Fatimah (as) is passing by. Urafa say that this is
like the angels prostrating in front of Adam (as) out of humbleness. All those whom love Fatimah (as)
from their heart step forward there is something special for you. Then she addresses Allah (swt), oh
Allah (swt) I want my spiritual status to be known on a day like today, Allah says oh daughter of my
beloved one, turn back and look at the people. Whomever ever in their hearts has even a drop of love
for you or one of your offspring, let them go into paradise.

To develop love for Ahlayl Bayt then attend majlis for them,
Fatimah (as) narrates this herself:
The first time they send somebody to their house, for Imam Ali (as) to come to the masjid to pay
allegiance to Abu Bakr. Omar came and said that I am going to burn the house and get Imam Ali (as) out.
They said that this house belongs to Fatimah AlZahra (as). This is the house that the Prophet (saaw)
stayed for some months before his ascension. Then they break the wood to burn the house and us. I
stood at the gate of the house. I appealed to them in the name of God and the name of the Prophet
(saaw) leave us alone or help us. Omar took the whip of the slave of Abu Bakr and hit me so hard on my
hard that it bruised so hard. He kicked the door against me so hard and I was pregnant and I fell down.
They put the door to the fire and the heat was hurting my face. They struck me until my earing dropped.
I felt the pain of the child birth and I aborted the child.
Imam Ali (as) bathed and closed her during the night as he was bathing her. All of the sudden he
stopped and he put his head against the door and crying. Why was he crying?
Imam Ali (as)
"She never showed me the bruise on her arm,
He is know ready to bury his wife and daughter of the Prophet (saaw) as he was still in the grave he said,
he stood up towards the Qibla:
The trust is returned, my Zahra is taken away from me. How ugly the heaven and the earth will appear
to me,
There is a special dua if you want to seek refuge between yourself and Fatimah Al-Zahra or make her an
intercessor on the Day:
Allahomma inni asaloka, bi hakki fatimata wa abee ha, wa ba’liha wa baneeha, wa sirril al mosto’da’een
fi ha, an tosalli ala mohammaden wa ali mohammad, wa anta fa’ala bi ma anta ahlo wa antatheya
hawaijee

Special Blessings of the month of Rajab:

There are special books written about this month, Sha’ban and the month of Ramadhan.
Rajab is the name of a river in paradise, that is sweeter than honey and whiter than milk and it is
reserved for special people.
Prophet (saaw):
Used to call people for a special class before the month of ramadhan, Oh muslims, a very blessed month
is about to embark on you, something is pouring, Allah (swt) will be pouring his mercy onto those that
worship him. With the exception of those that associate others with Allah (swt). There is one night in
this month that if you do not sleep, Allah (swt) will prevent his body in Hellfire. 70,000 by the end of the
night will greet him, and they will ask Allah (swt) to forgive him until next year on the same night on the
same day. If God gives me the blessing then next year the angels will repeat this blessing. Whoever fasts
in this month, one day he will be safeguarded from the Hellfire.

The question is which not is this night?

We have the problem of Laylet Al-Qadr as well. Someone asked Imam Sadiq (as):
Don’t you know when Laylet Al-Qadr is? He said, offcourse we know the angels come down in
descention. Is it that hard to fast for just one of these nights?
Imam Sadiq (as) through Imam Ali (as) says:

Imam Ali (as) appreciated to see that someone frees themselves four (4) of the following nights:
Laylet Al-Fatr, on night of Eid Al-Fitr
Laylet Al-Nah (night of Eid Al-Adha/Eid Al-Ghorban)
Laylet Al-Nisbeh min Al-Sha’ban (15th) (birth of Imam Mehdi as)
Laylet Awal min shahr Al-Rajab (1st night of month of Rajab)
Another month of month of rajab is month of repentance, Prophet (saaw) said:
Say as much of repentance and seek forgiveness as much as possible in this month.
Prophet (saaw) brought this from his Mi’rage:
When the month of rajab arrives, every night from sunset until dawn, an angel cries out – (toba is a tree
in paradise, which Prophet had one fruit of it and it produced Fatimah Al-Zahra (as)), that tree is
reserved for those that remember and worship God in the month of rajab between sunset until sunrise.
Allah (swt) said directly – I am the companion of whomever sits with me, God says that I obey
whomever obeys me (I listen to your invocation) I forgive whomever asks for my forgiveness, the month
is my month, this slave is my slave, the blessing is my blessing, whoever then calls upon me in this
month I answer him positively, whomever asks me I give him, whoever asks me for guidance I guide him,
I have made this month a rope between myself and my servants, whoever gets hold of it it will reach,
Hadith:
Oh Prophet, from what we have been hearing of the month of rajab is it better than the month of
Ramadhan? The Prophet (saaw) replied, no, nothing can compete with Ramadhan, but Rajab is a special
month. We should purify ourselves in the months leading up to the month of Ramadhan.
The special deputies of the Imam Mehdi (as) have had some limited correspondence with the Imam and
three of these communications are referring to the month of Rajab. Dua Rajabiya is one of the things
that Imam Mehdi (as) is teaching us how to read. When one of the deputies approached Imam Mehdi
(as) about fasting, he said so good is this month of Rajab for making up fast that was missed before.
Rajab being a river in Jannah is reserved for those that fast
The Prophet (s.a.a.w) is quoted to have said:
He is observing (not that he is blindly talking) one day that you fast in this month you have closed one of
the gates of Hell, whoever fasts (especially three nights they are 13th, 14th and 15th of Rajab) three
days in the month of rajab he has made between himself and between the Hellfire a Khandaq (gap) a
distance of seventy years. Whoever fasts seven days in this month remember that the gates of heaven
are seven for each of the days you fast you will close all doors of hell, whomever fasts eight days,
remember that there are eight gates of heaven, for everyday you have fasted there will be a door open
for you enter from whatever gate you have opened
One of the companions stood up and said, who about someone like me whom is old, Prophet (saaw)
said, that whomever cannot fast then you should pay some charity away for each of the days. So that
you can be conscious of the month of Rajab. I swear that they will receive the same reward. Someone
stood up and said – oh Prophet (saaw) I cannot afford it. Prophet (saaw) replied that if you cannot afford
this, at least say the dua 100 time a day:
Subhanal illahi al jalil, subhana mal la yambaghit tasbeh illa lah subhana al a’zel akram subhana man
labisa la’ez wahowa laho ahl
Hadith:
One of the students of Imam Sadiq (as) towards the end of the month of Rajab. I went to visit Imam
Sadiq (as) and he asked me whether I have been fasting this month. He said you have missed out on a
lot and only Allah (swt) know how much you have missed. He encouraged him to do the a’mal for the
rest of the month.
Prophet (s.a.a.w):
There is one dua that the Prophet (s.a.a.w) taught us for this month of Rajab:
In the name of Allah
Allahoma ahilllaho alayna bil amni wal iman wasalamata walislam rabbi wa rabboka allah a’za wajal
allahoma baarik lana fi rajab wa sha’ban wa balighna shahro ramadhan wa a’inna alas asiyam wal qiyam
wa hifdthel lisan waqodil basar wala taj’al hadthala min hol joo’aa wal’atash
The secret was the last few words, Oh Allah (swt) don’t make the reward for our hungry and thirst only.
Prophet (s.a.a.w): "The best deed is the most repeated one"
Hafiz: "I have been on this journey all my life and I do not know how I am going to die"
 Meeting our Present Imam Mehdi (as)
If one is interested in meeting our present Imam(as),
Concept of Imamah in Irfan, so much so that without it there is no Irfan, Dua Ahad is imperative because
it is part of the practical Irfan, because in a nutsehll it is very built point that Imam (as) is the first
creature that Allah (swt) has created. Because Allah (swt) starts the creation with the most perfect
people. Their noor and spirit is perfect.
It is like there is a corn and the top of every corn is the corn head. Before the creation there has been an
Imam and there will always be an Imam.
The present Imam Mehdi (as), in a way of establishing a path to Allah (swt).

Wherever the Qur’aan mentions Sirat Al-Mostaqim it means following the path of Imam Ali (as),
following the foot steps of the guide. The way to Allah (swt) is through Imammaat.
Whenever the blessings reaches the people it goes through the Imam (as), because they are at the top.
Any ascension from us has to go through the Imam (as).

The question is that – is it possible to visit the Imam ?

- Method to see any Imam, either they appear in flesh and blood when everyone can see them (whether
kafir or mo’min) this is good and bad at the same time, punishment of disobeying is so sever. Our
concern is how we can be blessed personally with the personal visitation of our Imam.

Sayyid Ibn Tawoos:

1. First step is that you must have no doubt that the gate to our Imam (as) is definitely open, you must
not be in any doubt but be very certain of this.
2. You then need to study the biography of those people whom attested that yes we have visited the
Imam (as), how did they do this, what was special in their life, and what is lacking in my life so that we
can try to do the same
For example: each and every one of us has an idol, and unless we break this idol we cannot see him. This
is the inner struggle that each one of us has within us. One of the Ulama was telling his students this –
Sheikh Hasan came to me once and he asked me to teach him islamic studies from scratch. I asked how
do u want to learn from the beginning. My father was the sheikh of the village, and people out of
respect for my father they put the imamah on my head, and I was reading majlis and as the time passed,
people started asking me some questions and I was guessing, until one day I said look I cannot afford
this, I confessed that in the end I could not do it. I went up on the mumbar and said – that from today I
am not the imam – at the start people didn’t believe me, but in the end I left the village. I then saw
Imam (as) in my dream. He said go visit this person and ask him to teach me. The Imam (as) introduced
me to you. I was not in the level of teaching elementary level, but for that case I agreed to help him out.
I then reliased that he really sees the Imam (as) and the ordinary people do not know. I said to him, next
time you see the Imam (as) ask him how I can also visit him. He said yes I saw the Imam (as) and he gave
me the answer and the response was that you break your idol and then I will visit you. (pride is one of
the idol)

Someone was invited to give a lecture and he gave the wrong answer – he said look how can I tell them
the wright answer, what will they think of me in the end – this is an idol
Is there anyone here to rescue the needy and desperate, if you for example are in the sea and they are
about to die for sure, and are in touch with Imam Mehdi (as) in that moment, the Imam (as) came to
rescue them.

Teacher – Bahait Khorasani, tips for seeing Imam (as):

Ziyarat Ashoora and Ziyarat Imam Husain (as), it is very important to read, there is a reason why we are
to read it constantly. If you make it your habit that atleast once a day you read it until it becomes your
second nature. Every time that you read it – that you read it with this intention, and give the reward to
the mother of our present Imam (as). Imam Zamman loves his mother so much and on that ask his
mother to allow you to see her son.

Surah Issraa each Thursday evening, to visit the Imam (as) – you will not die before until you see the
Imam. Quoting from a Ma’soom

Most guaranteed method given to us by Bahait Khorosani, path of love with no doubt, the reason for
this is a authentic hadith said from Prophet (saaw): you will be associated with whatever most u love, (if
u can develop the love for our Imam (as) then you can see if, how can u do this? There is no tablet for
this, this is something that you just fall into,
Urafa say ibn Arabi says if anything comes to me then I respond by saying first fall in love of humanity.
If one is created from the same tein as from Ahlayl Bayt then the love is there.

Imam Askari (as)tells his son (as):

My son, know that te hearts of the obdeient and sincere one are attracted to you in such a way that
birds are attracted to nests.
NB: one thinks of the person that much that it comes to your dream this is genuine and ral love, if one
wants to meet with Imam (as) then do it through love for our present Imam (as). You need to miss our
Imam (as), the heart has been attached to other things, and there is no room to turn our attention to
other than Imam (as).
Another sign is that you become impatient, how many days has it been since I have seen our present
Imam (as) just as though you miss your mother.
Janade – one of the Urafa that benefited from the singer, a teacher studied the lyrics of one of the
singers Ricky Martin from south American. She is the air I breath, when this was read he is talking
nonsense that the truth is that he (imam as) is the air that I breath so much so that we feel as though we
cannot live without him. How suffocated do you feel if there is no air.
ø Give sadaqah for those that we have love for, how many times did we give sadaqah for our present
Imam (as), every day put a coin aside for the health of our Imam (as), over time it would become a
relation through this sadaqah. Ever time that you send a greeting one builds the relation and then this
love is activated, and naturally one sees their present Imam (as)
There are different degrees and levels of visiting our present Imam (as), first step is that one sees him in
our dream. We see our Imam (as) in the form of a scholar, our soul was meant to catch our Imam – the
real target was the Imam (as). One needs to acquire the sowing of lips and not to share anything to
anyone – one then has riya and this deprives one of receiving more. Next step is that you see him in
your dream but you do not recognise his face – you see him in your knowledge. You say when you wake
up that you saw him, but I cannot recognise his face in my knowledge I saw our present Imam (as). The
higher stage is that one is still in their dream – Tabatabai said – the more I do monitoring of self in the
day the more I see him in the dream more bright. Then one can see him and recognise him in your
dream. Then you will be able to see your Imam (as). An ayah says those whom struggle we will show
them the path (present Imam (as). Next stage is that you come across the Imam (as) in reality, but do
not recognise him. But later on they figure it out but it is too late because they haven’t recognised him.
The next step is that you see him and recognise him. It is possible and can have for each and every
person – have no doubt that there is certainty that the path to our Imam (as) is there. Keep all
visitations to oneself, and have moraqabah of ones thoughts and imagination, mind your mind and you
could see the Imam (as). Then slowly do muraqabah on various other senses.

1st Station – ‘Waking Up’

1.1 Introduction to Waking-Up
“Waking-Up” or Yaktha as it is literally known and pronounced in the Arabic language is the first of
many stations one must embrace and complete in their journey towards Allah the Al-Mighty.
There are multiple methods of waking up as will be evident in the ensuing discussion. Looking at
them from a birds eye view they are the physical and non-physical methods.
The discussion will begin by defining this station and continue by outlining the various signs
available to determine whether one has woken up or whether they are in fact still asleep.
1.2 Waking-Up the First Station of a Traveller
1.2.1 Importance of Waking Up
It is important that one ‘wakes-up’ before they depart from this world, so that they are aware and
ready for the realities of the Hereafter. Without applying this study to yourself you can rest assured
that you are probably in deep sleep already. Although you may be physically awake, the question we
are posing here is that are you spiritually and mentally awake?
1.2.2 Start by physically Waking-Up
The first step is to ensure that you are at least physically alert by physically waking up in the
mornings, and performing your Salah. Offer sincere supplication and ask from Allah (swt) to help in
your timely waking up in the morning. You will soon inshallah experience that it is as if you can hear
the call of someone calling you softly to wake up to the morning.
As will be discussed below – this station goes well beyond the physical notion of waking up that we
know and appreciate in the mornings.
It has been narrated that Imam Ali (as) once said:
‘People are asleep and unless they wake up they will only not do so until their waking up on the Day
of Resurrection’
Why are we then busying ourselves with the non-important things in our life.
1.3 The Study of Irfan sparked from one ayah
Urafa (Mystics and Gnostics) relate that the study and realm of Irfan was sparked from one ayah in
the Qur’aan. In this ayah, Allah (swt) informs us that He has only one advise for us:
“O Messenger, tell them – indeed* I only adviser you and one thing – to stand/wake up for the sake
of Allah (swt)”
* The word in arabic used here is ‘innama’ which literally means this and only this, or absolutely this.
This means that one should realise that their life was given to them by Allah (swt) and they should
want to live for the sake of Allah (swt).
Mufassarin (those whom provide insight and commentary of the Qur’aan) are unanimous that after
the ayaat of ‘Read, in the Name of the Lord’ which was the very first ayat of the Qur’aan, the very
next ayah can be found in Surah Muddathir, where Allah (swt) states:
O thou enveloped in thy cloak, Arise and warn! (Qur’aan, 74:1-2)
It is initially intended for the Prophet (saaw), but the beauty and timeliness of the Qur’aan is such
that this ayah when read now is easily as applicable to one living today as it was to another living in
the years gone by.
1.4 Starting a Journey with a Group
One of the better ways to travel in this life long journey towards Towheed (Uniqueness of Allah
(swt)) is to do so in the form of a group. This will prove to be more effective for you than if you want
to travel alone. A group can encourage one another and build on the collective strength of one
another.
1.5 Signs of whether you are awake or asleep
There are various signs that one can utilise to assess whether they are asleep or in fact awake, some
of which are detailed below:
1.5.1 Reciting the Holy Qur’aan
The more you read the more it impacts you, it can wake you up.
A good example in history can be drawn by analysing a brief moment in the life of a person called
‘Ibn Ayan’.
He is one of the most outstanding Muslim Arif Fadel ibn Ayaz. Prior to being known in the world of
philosophy as an Arif he was however, believe it or not known in the immediate areas of residence
as a ‘bandit’. In fact, he was the leader of a bandit gang – known to terrorise people in the
community and get up to serious mischief.
Ibn Ayan, once noticed a girl washing some clothes by a river. He approached her and told her to be
prepared as he was planning to come to her that night. She ran away crying in fear and informing
others of this incident. This immediately sparked fury and dismay in the village knowing the nature
of this man they were terribly frightened.
They were presented with an option in the end of either facing him or sacrificing one person. The
community decided that there is nothing they can do about it and he was going to do as he planned.
In the middle of the night, he came in the house as promised but not from the front gate but from
the window. Before he proceeded to enter the house he came across an ayah of the Qur’aan being
recited by the neighbour doing Tahajjood being:
Is not the time ripe for the hearts of those who believe to submit to Allah`s reminder and to the
truth which is revealed, that they become not as those who received the scripture of old but the
term was prolonged for them and so their hearts were hardened, and many of them are evil-livers.
(57:16)

Try to imagine the situation, Ibn Ayan was planning to commit such an act and stumbled across this
one ayah (without planning or willing it to happen). Offcourse the Qur’aan has possessed a rather
rhetorical question in which he instinctively, perhaps out of realisation of guilt or acceptance of this
truth that he replied ‘Yes – silly me’. Instead of jumping into the house (and committing the pre-
planned bad act) he decided to jump out.

He shed some light on this incident further on in his life saying that this single ayah changed his life
completely. Remember he was known as a leader of a gang in the community and as the history
books testify he managed to reach the peak of Islamic Philosophy.

Imagine the benefit we can attain from this living miracle the Holy Qur’aan Al-Karim if we are
switched on. See Ibn Ayan was physically awake but spiritually and religiously he was still asleep.
Perhaps this ayah was the fuel he needed to wake-up. Why can’t the same be applied to us too?
1.5.2 Be kind to others – especially to your parents
If we are true to this principle the gates of success will be opened to us so that we work towards a
pleasant life in this world for the Hereafter.
The following example was taken from Allama Tabatabai, he stated that:
‘One of the secret keys to my success was when I was in Qom. I saw some people with a bird,
putting it in a cage and were playing with it. I despite being in a poor financial condition at the time
offered the best price I could to the people playing with the bird. They agreed, and I purchased the
bird. I let it go afterwards. I felt as though from that moment onwards Allah (swt) freed me from the
chains of attachment to this materialistic centred world.

There is another interesting example given to us in the form of Sayyid Rashid he stated that:

‘As I was coming back home one day, hungry and poor, I had with me a loaf of bread which I bought
for myself – I spotted a dog with her puppies. The female dog was trying to breast feed the puppies
and I noticed that it apparently had no milk. There was a river near by so I decided to take the bread
that was with me and wet it in the waters of the river. I gave it to the female dog to feed on and
provide for her puppies. The following day I had come to learn that one of my family members had
passed away. Apparently they had no heir and I was the only one left and become the recipient of all
the inheritance.’
Sayyid Rashid did not just take the money and run, or spend it as we see happening sometimes
today. Instead he utilised the money and the opportunity to build a school which is now still
functioning in Iran.
Consider the above two examples, and many more than can be drawn in history. Imagine the
reward that was given to the act of kindness to a bird or dog in this world let along the Hereafter
and compare this with the pleasure and reward of being kind and helping ones own parents.
1.5.3 Take advantage of the opportunity a fellow traveller brings.
This is perhaps best encapsulated in the statement:
‘tell me who your fellow travellers are, and ill tell you who you will become’
This means that a good friend can help you to ensure that once you have woken up that you remain
alert. Similarly a friend or fellow traveller being normal part of the circle of influence in ones life may
also take them deeper asleep in this world.
The choice rests with you – choose your fellow travellers wisely.
1.5.4 Making Du’a
This is another sign of whether you are awake or not.
ø How often do you offer supplication in your prayers or in daily transactions in life?
ø How often do you really rely on Allah (swt) to provide for your needs?
ø Do you even realise that a supplication is a contract and means of communication between you
and the Al-Mighty Allah (swt)?
1.5.5 Are you in that magnetic field of vigilance and awakeness
Many people are scared to get closer to Allah (swt). They tend to not want to approach a gathering
or lecture or masjid to pray. Why is It that they display these tendencies?
There have been many examples of people falling into Islam not by calculation and intent but out of
chance. Well at least it appears out of chance to us however there is always a deeper wisdom
behind the curtains of this world and its actions. There was one person who was brought to the
centre with one of his friends out of chance. He later on said that, the visitation he made changed
his life completely. Perhaps it was his heart yearning towards a condition better than what its
immediate owner placed on it, and this bursting energy opened up the gate for him just like being
mesmerised in a magnetic field of spirituality.

The present day Shia, can access this magnetic field through our present Imam Mehdi (as).

Consider the following historical event as a reminder of how our Imams (as) invite us towards this
magnetic field:

‘I left Mecca, and migrated to Kufa after fulfilling my Hajj obligations and rituals. Imam Husayn (as)
was also present in the migration towards Kufa. Although I had recognised him as my present Imam,
I chose to ignore him in every station along the journey so as I could not come in contact with him. I
tried my best to avoid him, lest he invites me to him. One day, we had both camped out
simultaneously and a messenger came to me with a message that no other than Imam Husayn (as)
had invited me to visit him. I was eating during lunch time with my family at the time but I went to
see the Imam anyway. Naturally I was stunned that after much effort to try to avoid him he is now
calling me and inviting me to see him. My wife told me to be shameful of myself for not initially
responding. So I responded to the messenger with an affirmative.’

History has not been able to record much of the conversation that took place. However all that has
been reported after the visitation was that the man whom was trying to avoid the Imam changed
completely. He invited his wife for a divorce so that he can join the camp of Imam Husayn (as). She
declined but reassured him of her loyalty towards him by promising to join him wherever he may go.

All this can be summarised in the statement which reads:

‘Out of sight out of mind’

The following is a narration from our present Imam Mehdi (as), inviting us to understand what
happened on the events within and surrounding Ashoora. If not for knowledge it definitely is a call
for us to remember and maintain our vigilance in our patient wait for his reappearance:
ø Imagine for example when a relative of a person whom died is more deep than an independent
person reading a majlis for the dead person. Because our Imam (as) is reading from the heart and it
goes into and finds rest in our hearts. It is more effective as a means of communicating the nature
and elements of what truly happened in Karbala
ø You cant but help to ponder that he was in the land of Karbala and was a witness to everything
that has happened. The sweetness of the details as expressed in arabic cannot be conveyed in
english.
ø One of the best narrations, once Imam (as) is talking he starts by talking about the most innocent
martyr of Karbala, the infant child.

He opens by talking about the moment that Imam Husayn is coming back to the camp, its only Imam
Husayn by himself and only a few minutes before he departs. The mother Rubab of the child she is
freaking out and asking his husband if he can get some water for the baby as he is thirsty. At this
point Abu Fadlil Abbas has passed away and its only Imam Husayn (as) left and soon he will join the
other martyrs in Jannah.
Imam Husayn (as) tells Rubab that there is no chance any more to go to the river Euphrates as it is
blocked by the enemy army. So what he proposes is to take the baby and show the enemies that all
he wants is water for the baby for his survival. Imagine the amount of cruelty these people
(enemies) poses.
As the Imam (as) raises the baby, Imam Mehdi (as) Abdul Allah is the name of the little baby that
was with Imam Husayn (as), he raised this few months old baby, and said ‘don’t you see his dry lips’
– since two days have passed there was no water in the tents. And the mother had no milk to supply
to the baby. Imam Husayn (as) states this is between me and you, spare this innocent child by
nourishing him with some water – he is innocent and has nothing to do with this battle.
The baby had nearly fainted – he raised his head and showed it to the people. Imam Mehdi (as)
narrates that as soon as he did this a dispute arose in the enemy camps of Omar Ibn Sa’ad. On one
hand people wanted to help this poor infant, but on the other some people didn’t want to help the
infant or Imam Husayn (as) with this request
Omar Ibn Sa’ad to finish the argument told Asadi, why don’t you satisfy the baby of Husayn(as),
don’t you see the neck of the baby, he said – I shot. All we know is the baby was nearly fainting, all
of the sudden the peak of the arrow fell on the neck of the baby. And the eyes of the baby opened
and looked at the father Husayn (as).

Have you seen when they are slaughtering a chicken or a bird and their wings are flapping. The baby
was moving and shaking so hard like this slaughtered chicken.

Imam Husayn (as) collects some of the blood from the baby and throws it up to the sky. This is a very
painful scene for a father, Imam Husayn (as) returned to the tent – but how could he return the
dead baby to the mother. His assigned duty was to bring nourishment to the thirsty baby. The
mother was not expecting anything other than this when Imam Husayn (as) returned. How could he
return in this state?. He just digged a hole behind the tent and buried the baby himself. The sister of
Abdul Allah saw the scene, and saw Imam Husayn (as) digging the hole. Allah (swt) knows how much
she was attached to her infant brother.
She said, I haven’t said salams to him yet.
Imam Mehdi (as) continues the ziyarat – when the enemies saw how strong your heart was, they
tried their very best to conspire against you, and killed you in any many they could. Stopped the
flow of water to you, and struck you with their arrows, I can see how patient the angels had been in
seeing how patient you were, the enemies surrounded you, they wounded you with a plethora of
injuries to prevented you from reaching the water of Euphrates, no one stayed with you anymore
everyone was martyred, you were patient, you were defending your children and family,
grandfather I can see that you looked down at the crowd you are thirsty and with hundreds of
martyrs bodies, grandfather I can see that they are trampling on your father, they are shooting
sharp arrows in your body,
The Imam does not have any more energy to go to the family any more. Your horse Zilzala – rushes
back to the tent to bring the bad news to the remaining family. Even the horse was distressed and
upset, they were all crying out Ya Fatimatah, we have no hope any more, they were all inside the
tents and ran out to see the martyred Imam (as) where the horse was pointed them
Imagine how Imam Mehdi (as) was narrating this, what state he was in – how broken his heart must
have been.
They placed our family in iron chains, the heat was striking their faces, and they were made slaves
Now I can see your mother paying you a visit and all the angels coming down paying you a visit. You
father and the mo’mineen have arrived. They have made majlis for you in the highest places in
paradise. The angels are striking their faces for what has happened to you.
1.5.6 Sad stories in our lives
So called calamities and difficulties in our lives. The are called in arabic Al-Bala. These are
surprisingly hidden mercies which blossom and nourish our lives and our strength once we discover
the moral behind the story so to speak.

Sad news shocks the self, the momentary paralysation of the self soon gives way to building the
strength one needs to fight one. On the other hand, happy news for us makes us more asleep. This is
because we by nature like to hear good news it satisfies the senses and develops notions of
contentment and comfort. However we fail to realise that he are not created to be comfortable in
this world so happy news tends to put us into hibernation. Whereas bad news as mentioned above
gives us a shock and wakes us up. It is a divine and hidden message for us to wake up and review
ourselves.

Consider the following example, when someone is going asleep on the road there are some road
humps in the middle of the road that when the car travels over them they make a noise to wake us
up – or rather prevent us from going back to sleep.
1.5.7 You think you are already awake
If you think that you are already awake then this is a sign that you are in fact still deep asleep. In has
been narrated that Imam Ali (as) in Nahjul Balagha states that:

A Mo’meen is always suspecting ourselves and gives the benefit of the doubt to others.

This is despite our burning desire to do the opposite. A traveller that is on a journey is meant to be
pessimistic about himself. This is so that they can improve and build the self.
1.5.8 How much do you appreciate and pay gratitude to the blessings of Allah (swt)?
One of the first things Prophet Moses (as) taught his people was this:
“O people, remember the blessings of Allah on you”
Can you count the blessings of Allah (swt) with you – educate children that way – can you count the
blessings ?, Allah (swt) has poured the blessings unto you, things that you see and are hiden to you
and your eyes and mind are full of blessings, they are so numerous, spend time to ponder over this,
when you compare yourself to people that lack this blessing makes you appreciate the blessings that
have been poured to you.

If you are thankful then Allah (swt) will give you more. (quran) if you are thankless you will attract
the wrath of Allah (swt)

Imam Sadiq (as) was sitting in Mena (during Hajj), having some grapes – the begger comes and said
help me. He offered it to the poor.

The best thing you can do is give from what is in your hands to the poor. The beggar is said no, I
want some money. Imam said, khayr, sorry I don’t have some. Another beggar came and said please
help me, he gave him a bunch of flowers, and said thankyou, and he gave him more and he replied
(beggar) with thankyou, Imam asked one of his companions do you have any money with you. He
said yes I do 20 dirhams, the Imam (as) asked to get this money from him and he will pay the
companion back later. He gave it to the beggar, and the beggar said Alhamdolilahi Rab Al-Alamin,
historians have stated that the Imam (as) got up and gave the beggar his shirt, and the moment that
the guy received the short – oh such a nice shirt (wasn’t grateful to God any more). It wasn’t my
money, my shirt, the moment he lost his Tawheed he stopped getting from Allah (swt)’s gifts and
blessings.

One common mistake we have for thanks, what is our understanding of Shokr. Sometimes what he
think of Shokr is to give thanks through a tasbih. Or ‘thankyou very much for giving me things’ and
that’s it. That’s not the meaning of Shokr – this is the segga of shokr (the news for the Shokr) the
actual Shokr is different to this. Like a marriage with segga.

Quran – Allah is oft forgiving, Shakor (thankful)

To whom is he thankful – shakor, to himself to us?

Shakor means appreciation in English. This Allah (swt) values what you are giving to him. Allah (swt)
differentiates between good and bad deeds. He treats people enjoyed in good and bad differently.
Noone will appreciate this in the best possible way then Allah (swt).

Allah (swt) does not dismiss the reward of the righteousness person (quran)

This is because he is Shakor. We cannot be Shakir because we cannot do it in its absolute form. I
need to appreciate for example the eyes that has been given to me, and do as I have been
instructed in terms of using this blessing properly. That is how we can do Shakor otherwise we are
actually committing Kafour not Shakour. No matter how many times im saying shokran illAllah and
say for eg watching a sinful act. In fact this contradiction amounts to Kafour.

This is the first sign to tell whether you are awake or asleep because the person whom thinks they
are giving Shokr to Allah (swt) whilst not doing Shakour properly is in fact in deep sleep.

The ability of talking and verbal communication, compare this blessing to animals. Look at the
difference – it is amazing mashallah. Think and ponder over this blessing. It is free – and I took it for
granted. If I used my tongue properly then its all good and I am doing Shakour no matter how many
times I read the seggah.

Identify as many blessings we have been given, and be grateful by appreciating the blessings by
using it properly not abusing and misusing our granted blessings. Otherwise we are as good as
sleeping.

Need then to acknowledge that we cannot be Shakor. He rewards and punishes accordingly. We
cannot be Shakor because we don’t know the full extent of everything. A good blessing is that we
are breathing is the source of life. We don’t appreciate it – even if we want to say thankyou we are
indebt to more than one blessing from Allah (swt). For inhale you need one thank and then exhale
we need another thankyou just for saying one thankyou verbal.

Imam Asajjad (as):

I give up, I surrender, I cannot even meet the requirements of appreciating the blessings of
breathing.

One of the students in the class, asked when are we going to finish this book it is so thick. The reply
was – don’t look at how much you have left look at how much you have learnt.

They don’t asked you whether you have finished the book but they asked how much you have
learned.

Prescription:
Especially for the young generation, it is an excilier -
ø Be in Wudhu as much as possible
ø Remember Dthikr Yunusiah (Allama Tabatabai emphasised this dhikr a lot)
ø The very best ayah of the Qur’aan, memorise it :

It has been narrated that the Prophet (saaw) prescribed the following to Imam Ali (as) (remember
how important this must be that it was prescribed to Imam Ali (as):

The best of Suwar in the Quran is Surah of the Cow, and the best of Ayat in the best Surah is Ayat Al-
Kursi, this ayah has 50 words, each word has 50 benefits.

Imam Ali (as) used to read Ayah Al-Kursi every night before we sleeps.
Gaining 2,500 benefits by reading Ayat Al-Kursi,

Someone asked the Prophet(saaw) what is the best ayah: he repied that the best ayah is Ayat Al-
Kursi.

Allama said: this ayah from the time of the prophet onwards, has been always known as Ayat Al-
Kursi. Quote Shia source – one of the narrators narrating from Imam Ali (as) that –

I don’t know anyone who has got the intellect that he sleeps without reading Ayat Al-Kursi.
If you knew what Ayat Al-Kursi is then you woudn’t leave it.
Prophet (saaw):

Ayat Al-Kursi is given to me from the treasury under the thorn of Allah (swt). Ali said – since I heard
this hadith from the prophet there was no single night that I went to bed unless I read Ayat Al-Kursi.

(Surah 2 – The Cow: Ayat Al-Kursi 255)

Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him.
Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that
intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is
behind them, while they encompass nothing of His knowledge save what He will. His throne
includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime,
the Tremendous.

Every time you are about to leave home or about to embark on a journey read the following Surahs:
i. Surat Al-Ahad
ii. Surat An-Nas
iii. Surat Al-Falaq
iv. Surat Al-Kafiron

Whenever you read these Surahs, Allah (swt) will appoint angels to protect you.

However whenever you read Ayat Al-Kursi, it has been narrated in this hadith that Allah (swt) tells
his angels to go away because He will be protecting the person whom is reciting this ayah.

Imagine waking up in our later years, the amount of rushing around trying to collect the provisions.
Its great that the youth are able to make the effort in learning Irfan.
1.6 Prescription: Offer Salam to Imam Husayn (as)
One prescription for us is to read the ziyarat of Imam Husayn after the ending of each salah. This
offering of salam that we give in Ziyarat Imam Husayn (as) is mustahab, but the reply of which has
been made wajib by Allah (swt), so think of whom you are offering your salam to. The reply will
come but can you hear it? Is it possible that you greet him and they don’t reply the salam? Imagine
what you can gain if you can become the recipient of the reply salam of Imam Husayn (as). From our
burial until day of resurrection we will inshallah get the reply of the salam from Imam Husayn (as).
So that we can sleep in peace. Salam is peace, How can I attract peace in my life?
1.7 Speed of your journey
1.7.1 &nb
 2nd Station – Repentance – Towbe

2.1 Importance of previous stations as one progresses in the

journey
Whatever rules we learnt in the previous station we should
hold onto it.
The key is to put what we learn into practise, especially whilst
Allah (swt) gives us a chance.
One of the signs of being awake is that you are on the second
station. If we don’t apply what we have learnt then its like we
have only acquired numbers and not knowledge and wisdom.
The soul can catch much more than what we think of it. The
spiritual power we have in terms of its potential is very high.
It starts with the world of dreams then extends to real life

2.2 Introduction to this Ayah

Kharj Abdullah Ansari in his book, Manazel al-sa’aleen,
introduces us to this station through the Quran:
‘Whoever does not repent, they are they ones that are unfair/
tyrants’
This makes us posioned if we don’t repent.
The structure of this ayah suggests that if we don’t want to be
tyrants then we must repent.
Another Ayah states:
All of you who believe, all must repent (fael al-Amr) to God
Applies to Anbiya and Aimmah as well, to everyone, we cant
say that look im a sheikh or a righteous person because there
is no exemptions. It is a command to all mo’meens and we
must practise it constantly. The repentence of the Anbiya is
different to our versions
The Prophet states:
The sins are like clouds, it goes over the country of my soul
but everyday as a result of this I say Astagfriallaho waatowba
illah seventy (70) times.

The word towba means to do a u-turn, to go back and repent.

To regret – like in a high way the sign says ‘wrong way – go
back’. If we are conscious of our sins and bad deeds – the
moment we want to go back to Allah (swt) in returning to him
towards the right path. This can come in one of three ways:

1. One has done something wrong and someone confronts

him – and it is denied by the actor. The fact that he has denied
then forgive him because it means that there is guilt there
2. Yes, admitted of fault but tries to deny it
3. Regrets wholeheartedly the sin and there is no buts, I am
sorry full stop (no conditions, ifs or buts or justification) – this
is the level that we should be yearning to reach

Imam Khomeini states:

It is not that easy to repent,
Hadith states that:
If you really understand the reality of towba it is easier not to
commit a sin then to repent.
To compensate this, one must identify the sayiat – need to
know them and their realities so that the towba can be
targeted, specific and effective.
Surah Nisa ayah number 10:"Lo! Those who devour the
wealth of orphans wrongfully, they do but swallow fire into
their bellies, and they will be exposed to burning flame."
(Qur’aan – 4:10)

The Holy Prophet said:

Those who have devoured the possessions of the orphans
unjustly will breathe blazing fire on the day of resurrection.
Such people must fear the situation if they were to leave
weak children behind them. How concerned would they be for
them? So they must safeguard themselves with full awareness
of Allah`s laws, otherwise they will surely burn in hell.

When we look at the property or the orphans or others to

take it in the wrong way I am looking at the fire – just as if you
are looking at the burning charcoal. This is why we are
ma’soomen. The first part of repentance is to learn the reality
of the sins and its effect and true essence not only how it
looks or how it feels on the presentation layer.

The key to repentance is to be as conscious of our sins as we

could through muhasabeh and accountability of our actions.
The concentration and emphasis should be on those things
that one enjoys that is in fact bad. This is one method of self
purification.

We need to write as many sins, large or small we can think of.

Allah (swt) is All-Aware of everything so really who are we
trying to kid.

The moment we are in tears out of fear and remorse then, we

are reaching the status of towba. We need to do this to
cleanse ourselves and break away from the shackles of
temptation and a sinful and bad record of our actions in the
past and present. We need to do this as part of our internal
struggle against the self and the Nafs.

If we identify our weaknesses then we should allocate more

resources to help us in terms of strengthening ourselves. This
is a method of spiritually raising and building ourselves. Put
the sins in writing so that we become conscious of this. It is a
hidden mercy from Allah (swt) that we remember our sins so
that we are conscious of it and so that we can remember that
we should offer our request for repentance.

2.3 Coming to realise the reality of our sins

What ‘seems to be’ in the world may not always ‘be’ in reality.
For example, consider one whom has eated a plate of food
from their knowledge they are say generally that:

- I know where the food was bought, it is respectable, halal

and clean
- I cooked the food myself and all utensils are clean and good
- The food was prepared hot, it smells good, seems good, and
tastes good – so one concludes that it must be good right?

In reality how does one know the true reality of what this
food will do to their physically body or what effect it will have
to ones mental balance? We simply don’t have time to do
lengthy health checks – so we assume that things are good
and proceed. Not much time is spent to assess whether things
are really good or bad for us. I cannot see the reality of the
impact of the food because of the limitations of the eye. But a
food specialist might be able to say whether the food is good
or not based on their experiments and tests.

If we had the knowledge that the same food we are going to

eat is in fact poisonous then we would eat it would we? This is
why our Prophets and Imams are sinless – because they can
through Divine Will and Protection see the reality of things are
they are not only how they appear to be.

The one that has no knowledge of the realty like a baby will
go ahead and touch a snake because they only see things on a
surface layer. This is the same case of the world of sin. Once
we realise the full extend (scientific look) of the sin then we
would naturally stay away from it. For example: when one
exercises gossip then we don’t fully understand the reality of
this gossiping.

The reality of this is gossiping is the flavour and seasoning of

the food of the wild dogs in the hereafter. Or the Quran
states: the reality of goissipping is like some wild dogs having
a corpses and your friend is laying down and you are
repeatedly bitting into the flesh. If you can learn this and train
this then you wouldn’t go into gossipping.
Prophet (saaw):

Said that when one is invited to drink wine – then they are
really drinking the fire of hell (not like the fire of hell it is).

So when on the day of judgement we are served with fire to

drink we cannot run away because it is stuck to us because of
what our hands possessed and earned

Imam Moussa Kazim says:

This world is lie short nap, the hereafter is like the states of
awaking

The relation is that we dream and in our dream we drink a

class of drink. The meaning of this in this world is different to
the meaning and reality of this in the hereafter. The reality of
this drink is that we will be given knowledge. Even a sip of
milk is that we will be very knowledgeable. We mind be
wondering what relation is there between the two meanings.
The Prophet (saww) gave the same interpretation said

Imam Moussa Kazim:

The reality of things appear differently in there hereafter then

how they appear in this world

If we don’t see the reality of the acts and sins in this world
and repent then we will differently see the reality of this in
the hereafter

The reality of our actions is all the blessings or punishment we

will be receiving in the hereafter, we only see the reactions of
our deeds whether good or bad. As this world is insufficient to
dish out the true reward or the true punishment. Whereas the
hereafter is not bound by relativity but infact it is the reality
of absoluteness so the reward / punishment of an act is given
on a real and true level. For example, in this world if one kills
5 people this world is not capable of delivering a true and just
punishment because the most it can punish is to kill the
murder…once, it cannot bring them back again and kill them
again and again – 5 times. This is one of the limitations of this
world which has been designed and bestowed as a mercy
from Allah (swt). The hereafter is the only that is capable of
delivering the absolute reward/punishment.

Imam Sadiq (as)

Imam Sadiq was asked by one of his students that – why are
you ma’soom?

He answered, you are also infallible in terms of certain sins – u

need to expand it. He offered the student a red hot charcoal.
He said what u are offering me the hot charcoal and have the
meat to yourself. He said – I cant it is hot there is no way I can
do it.

2.4 Importance of the dead

Hadith says that:
Go time to time to the cemetery if you are feeling miserable
and feeling so low, that the calamities are striking us here and
there

Hadith states that:

We should recite Surah Al-Qadr seven times when we are
there in the cemetery.
It is a very good remedy so that we never forget that we will
be going there. At-Tabatabai said:
Someone had paid him a visit and he tells him that you paid
me a visit why you were in a rush. Don’t you know that we
enjoy your company. Why are you in a rush, sit down and take
a break.
The reward for this is great because whilst in barzakh they
have more powers and inshallah if they pray and do dua for us
it is accepted and the effects and implications are grand when
it is sent to us in this world.

2.5 Benefits of reading Ayat Al-Kursi

Ayat Al-Kursi is a real gem, we must read it before we go to
bed:

1. Go to the toilet
2. Brush your teeth
3. Make Wudhu
4. Read ayat al-kursi
This ayat al-kursi was given to our Prophet from the essence
of the Kursi that exists in the absolute world, get acquainted
with it and read it before you sleep.
2.6 Practising Repentance
Regardless of whom one is, indeed one must practise towba
to not be unfair to oneself in returning to Allah (swt).

1. We cannot do towba unless we recognise our previous sins

– the reality and nature of these as the preliminary steps
before practising towba.
2. Also need feeling shame for our past actions, we need this
to progress forward with repentance.

For example, if you are doing a sin imagine a young person

that is watching you how would you feel?, imagine then if you
are being watched as you are doing the sin ? how would you
feel? Imagine these people that your enemies how would you
feel now? Think and believe that Allah (swt) Knows
everything, everything will be witnessing for our behalf on the
Day of Judgement. We are on a stage and there are already a
lot of cameras watching us. We need to feel conscious of this
and feel shame and be conscious. The more we are fearful the
more chance we have of repenting. We feel heaps shameful
and embarrassed. All are seeing, Allah (swt), Angels and
others.

Quran:
If you want to have no fear on the Day, then you need to fear
Allah (swt) in this dunya.
If we do sin reluctantly then we will be punished on the Day.
Quran:
If you want to have your destination in paradise then, then
fear Allah (swt)
Aren’t you ashamed that God is around if we are ashamed
that a little boy is for example watching you as you are doing
sin? Indeed Allah (swt) is higher than all. If you have this fear
then paradise if your ending inshallah.

3. Must be ware of the virtues of repentance – it is one of the

biggest opportunities we can give ourselves in this life. It
change a person from a bandit to one of the best people, it is
one of the qualities and characteristics of towba. Allah (swt) is
Tawwab.
Means the Allah (swt) is searching for anyone that wants to
get back to him

Imam Sadiq says:

Have you ever been in the situation that you have been lost in
the dark and you go into the darkness lost. All of a sudden you
find everything and get back on track – how happy would you
be. The happiness that Allah (swt) has when one of his
servants goes back to him he is Oft-Forgiven. That if we try to
go back to him he forgives inshallah.
He is the starter of doing the towba, he even gives us the
opportunity to do repentance. Like a father kicking his son out
of the house, he always sends a messenger to tell his son to
come back. Allah (swt) is the same, he sends indirect
messengers and signals to us to come back – all we have to do
is to say sorry and come back – sorry I made a mistake.
Gospel of Jesus (one of the closest gospels to Jesus’s gospel is
the gospel of Barnaba), states:
Prophet Jesus says: if I may ask you to forgive this shaytan (I
know how many bad things he has done – but how many
years has he been servants). You are Oft-Forgiving, why don’t
you forgive him. Allah (swt) says that its ok I forgive him but
there is only one condition that must be met before hand and
that is shaytan or anyone else says that ‘I made a mistake’.
Jesus says this doesn’t sound difficult, he was happy at how
much of a good deed he was doing to humanity and that he
can go back and go to shaytan and is crying and said – ya
Shaytan where are you? I have something for you, so that you
can get forgiven. Shaytan said there is no chance, Prophet
Jesus (as) said, yes I have something for you that will allow
you to be forgiven. (he was so happy that the Shaytan will be
forgiven and that humanity will not be lead astray anymore),
he said that I have negotiated and inshallah you wil lbe ok –
there is only one condition and you admit your mistake and
please forgive me. Shaytan said – what do u mean I made a
mistake. Allah (swt) made a mitake, he deceived me! Look
now I have a big army since Adam, what do you mean I made
a mistake? Jesus (as) said curse be upon you – you don’t
deserve repentance.
So even that it is Shaytan, forgiveness is there waiting for us

Surah Anfal:
Addressing the Prophet – when the believers come to you say
Sallam of Allah (swt) be upon you (it brings nothng less than
healing and peace for you) Allah (swt) has imposed the Mercy
upon you. (I have been waiting for you, where have you
been?)
Surah Furqan: (one of the most amazing ayaat)
Those who have faith in God and decided to do repentnce and
changed their lifestyle for the future, then Allah (swt) will
convert their bad deeds to good deeds.
It doesn’t say that I have erased your past, it says that I have
changed all the bad to good deeds – how? In other words, the
person that had committed adulterly will become the good
deed – think about it. So in his record it is written as good. So
in reality you can die sinless. Try to comprehend this. A cup of
wine after it is boiled changed to vinegar automatically – the
same contents changed from Najis to Tahir subhanallah – the
essence was the same. This is the same as what Allah (swt) is
telling us in this Ayah of the Quran.
Next step is that you make an effort and you will see how I
will make your future so prosperous – Surah Hud
Prophet Hud:
Repent and from now onwards your life will be changed, all
the misery that you had in the past will be gone.
Allah (swt) will continuously pour his blessings on you
Urafa advise us that:
Our diseases are because of the sins we cause for ourselves
because of our own sins. Urafa advise us that we should
continually request repentance from Allah (swt).
Quran:
Surah Zummar
Imam Ali (as) said:
This ayah is the most decorative and covering in the Quran for
towba. One that reads will not have any more excuse to leave
the issue of towba confused.
My servant (he is relating us to him), who went too far from
themselves (esp when we are committing sins – it is more
sweet and soft way, even for the sinners – he is in a position
to say that we are tyrants but he doesn’t, there is a difference
between astrafo and astrafto, he is saying this in an indirect
manner) never loose your hope in the mercy of Allah, indeed
have no doubt that God forgives all sins for sure, All Sins
(stated again, every word in this ayah is a mercy)
Story:
Backgrond, Wahshi the murder of Hamza is the Uncle of
Prophet (saaw), was revealed to Wahshi.
This was revelaed for this guy below:
After the morning prayer, Prophet (saaw) and close
companions we sitting in the masjid, a young man came in,
and said im miserable, he was in tears and was weeping, I
have committed a sin. Have you lost you faith in Allah (swt)?
No I havent, have you killed someone he said no. He said I
have committed a sin. Who is higher – he said Allah (swt) is
offcourse higher – I have committed a sin I don’t know
whether Allah (swt) will ever forgive me. This is not an
ordinary sin – he asked to see Prophet in private – he
confessed that for the last seven years he used to go to the
cemetery and used to dig the grave and take the kafan off the
girl and sell it to people – I used to (this is a big haram in
Islam) make money for this. Yesterday I remembered that a
girl last night died and I took her shroud off and committed
fornication with the girl (see the temptation of our desire and
invitation by Shaytan – knowing the reality of the sins himself
he is after us to attack the big things and commit sins on a
large level)/. The moment he confessed this the Prophet
(saaw) whom can see the reality of the sins, it struck him so
much that he said – get out of here, the man just left the
mosque – and he said even the Prophet of Mercy (saaw)
kicked me out. He left the city so embarrassed of what he has
done – this is repentance. He just disappeared. The man
desperately was weeping and was asking for repentance. And
I want a sign of your acceptance and I am not leaving unitl you
forgive me, let it be known to the Prophet. The Prophet went
to ask for this guy as he has been forgiven so call him back.
Regardless of what you have done – then make an effort to
repent. He is waiting for us to perform forgiven. And after you
constantly repent Allah (swt) loves us for doing this. But how
to perform repentance?
Imam Sadiq (as) narrates a story:
Born and bread in Baghdad, Beshrafi Marwi – he was about 50
years (time of Imam Kazim), was indulged in sinful lifestyle.
He had a party at his house, he had music and everything at
his house. Imam asked the servants who is the owner of this
house – is the house free or a slave? The servant said that
offcourse he is free. Imam said, no wonder that he is having a
party at his house. If he saw himself as a servant he wouldn’t
be doing this. The owner of the house asked who has talking
to you – he asked about the Imam (although he didn’t know
him). However him merely asking gave him the hint that it
could be no other than Imam Moussa Kazim (as). On his bear
feet he ran behind the Imam and stopped him and said I
swear to God I am not free – tomorrow comes not matter how
wealthy I am, tomorrow comes and I have to seek refuge in
God. It is because of my stupidity that I did the music. His
name changed to Beshri Hafi (bear foot). He used to walk bear
footed and said that everywhere is Allah’s table cloth. The
imam (as) taught him how to do repentance. He became of
the high ranks in the history of the Urafa (beshrafi) and a
Zaheed.

2.7 How does a Salik do Repentance

The question is how do we do repentance and towba. Urafa
say that we need to consider two points:

1. We need to think of the reasons and causes of the sins that

we have committed. Why did I do whatever I did? Why did it
happen try to get to the root of the cause and source of the
sin? There must be a reason why – some motivations and
justifications. Once they are identified then we can try to
uproot them. Once we do this then at least we are conscious
of the source of the sins before doing repentance.

2. The second is the external, I must change my lifestyle in

terms of friends, places I go, what I say and do etc.
Imam Ali (as) in Nahgul Balagha says: words of wisdom
#417(memorise it or write it 5 times)
Someone said astaghfirallah (just to show off), Imam told him
do you know what that means? – it is for the spiritually high
rank people. Imam teaches us the conditions of repentance.
Repentance of God has six (6) pillars. You need to build them:
2.7.1 First Condition for Repentance
You must really regret the past, comes in three layers:

i. I have done something silly in the past and I was busted – a

big embarrassment socially. Because one is so concerned
about his reputation they repent – but the focus is wrong. In
fact they are not repenting in God but that they just want the
reputation back. This is not a good thing to do.

ii. I regret what I have done, but know I am conscious of the

hell fire – the true punishment. Knowing this and to avoid this
I make repentance to stay away from hell fire

iii. The best type of repentance that Imam Ali (as) is talking
about – I reach a conclusion that what I did in the past is so
hated. The moment I remember this it conjures up negative
thoughts in my head. I believe that I have transgressed Gods
will. And this is nothing but embarrassment to me – even
though no one knows about this. It is between me and Allah
(swt). I cant afford doing this in front of a young person so
how can I do it in front of Allah (swt) seeing that he is the All-
Aware

2.7.2 Second Condition for Repentance

Know that we are disgust – you intend that it happened but
inshallah it will not happen again. One should firmly be
repeated that we should not repeat it again
Quran Surah Ta-Him –
Repent to God but if you want to repent then do so (nasooh)
repent in sincerity.

Prophet (saaw) introduced:

Towba Nasooh is there only where the person repents has no
intention to return to the sin again so much so that like when
the milk comes from the bosom of the mother it doesn’t go
back again.

2.7.3 Third Condition for Repentance

(One of the most difficult ones) – if you really want to repent
then you must publicly tell people that you have wronged if
you have back bitted or spoken ill to others.
Imam (as) says:
For each one whatever you have taken away from them,
money wise, fame wise then you must return it to them.
The Prophet (saaw):
Once spoke to business men: do u know who is the bankrupt ?
They said obviously the one who has no money. The real
bankrupt is the one on the Day is the one who is brought up
to Judgement and the enemies are around him (his children
and spouse and parents etc for example) and each one has
said that you have been unfair to me. And the bankrupt
person has nothing to give him. He turns to Allah (swt) and
says help me. The Angels will come to him and say you don’t
have anything. They will come to that bankrupt person and
say do you have any provisions that you have gathered in the
worldly life – like prayers and other things? Do u have any
fasting in lue of what you have taken from the others. They
may be left with nothing in the end.

Dua Abu Hamazah:

On the day of judgement I don’t want to be bankrupt
It is much easier to settle accounts here then later.

2.7.4 Fourth Condition for Repentance

There is something between you and God. Try to make it up
the things that you haven`t done. Your worshipping is like
your transport on the spiritual journey towards Allah (swt). If
the transport is missing a few parts then it wont take us there
nicely.

2.7.5 Fifth Condition for Repentance

You always are living a life of grievance.
The fact that we cannot forget our sins is good and healthy
because it keeps us conscious of the bad things that we have
done. At night the person is crying and repenting and in the
day time they are fasting

2.7.6 Sixth Condition for Repentance

You have to give a taste of hardship of worshipping and doing
rituals. Just as we have been given the good taste of the sin.
Urafa say:
We need a correlation between sin and towba for example,
know that we are conscious of the sins for eg one makes a trip
to an island to do sin (pays to indulge in sin) in repentance
they should pay to go to hajj
2.8 Who is a true Repenter?
Prophet (saww):
Do u know who is the true repenter?
If I have repenting but my worshipping has not increased then
I have not done my repented. (if their clothes have changed –
clothes is symbolised of lifestyle and covering and appearance
to reflect the inner self). If one has repented and has not
changed his bad friends then he hasn’t done his repentance. If
one has repented and has not changed the majlis and sessions
that they do with the same type of people then they haven’t
done their repentance. If one repents and doesn’t change
their bed (sexual sin) hasn’t repented. If one repents and is
still mean and sting hasn’t repented.
In general if one repents then they must change. One of the
changes after they have preformed repentance.

2.9 Final Procedures

Prophet (saaw) said:
Now that you have done everything (lapsed and everything)
then you can say I seek forgiveness. Prophet said the way you
have to do it is as follows: (must be done immediately)

3rd Station – Accounting ‘Muhasabah’

3.1 Introduction to station of Accounting - Muhasabah

One of the references of this station is that Ayah in Surah al-
Hajj:

Oh you who believe, practise piety and it is compulsory on

every person and soul (male or female) to look at what they
are sending forth for the hereafter and be pious. Do not be
like people who forgot. Because Allah (swt) makes them
forget themselves. They are the sinful people.

That means our words and actions and intentions that we are
sending ourselves to the hereafter. Thus the concept of
watching over ourselves is recommended by Allah (swt) as a
form of practising taqwah. Allah (swt) is watching everything
that we are doing anyway and is recording everything.

To understand this station, need to consider this example:

Imagine that you are a director of a company, you will be
keeping records of everything from a tax perspective wont
you for auditing. If this has been don’t truthfully and clearly
then you are not afraid of being audited. If you haven’t had
your tax return for years or there is some rort out there – then
you would be freaking out wouldn’t you?

This is the same as the person who doesn’t do accounting on

their own actions. Urafa say that the more we pay attention
to this the more we can climb the spiritual ladder. This is a
compulsory step. It is one of the signs of sincere repentance.
Like if I wasn’t sincere then I would still be doing the bad.

To this extent Imam Kadim (as) says:

He is not one of us as our follower, the one that does not keep
a record of their actions everyday. If it is a good action – he or
she will ask to give them more by being appreciative. If it is a
bad action then they will be making repentance.

We need to be conscious of what we have done.

One of the great Ullama, called Said Ibni Tawous wrote a book
titled – accounting the self – this is one of the best books in
the area of Muhasabah. Sayyid Allamah Tabatabai was also
one of the scholars that really believed in this stage of
muhasabeh.

3.2 The station of Accounting – Muhasabah in more detail

Muslim mystics say that we should start the day by having a
number of conditions. Throughout the day we should be
watching ourselves to keep the eyes open to whatever we say
and do. At the end of the accounting then we should be:

1. Musharkah – placing conditions on yourself

2. Murakaba – watching your actions
3. Muhasaba – accounting your actions
4. Mu’akaba – punishment for your actions
Concentration on Muhasabah, Prophet (saaw) stated in his
will, advised Abu Thar:

No one can be among the pious people unless they keep track
of what he or she is doing. IN the sense that you should be
accounting everything you do

Ayatollah Hasan Zada said:

Record everything that you do during the day, and on the Day
inshallah you will be given sustenance

Imam Khomeini (ra) said:

In the morning, tell yourself is it a big deal to be good for just

one day, not forever but just one day. For this day promise me
that you will not commit a sin.

During the day keep watch of your actions, then remember

that promise that you have made to yourself – to beat your
nafs al-ammarah. Leave bad deeds and actions to another
day.

Story of the shopkeeper and customer:

There was a shopkeeper that put a sign up saying ‘today cash,

tomorrow credit’. One customer came to him and said I don’t
have cash today so might as well be tomorrow. And he came
back tomorrow and guess what – the same sign was hung up
and the customer when coming back said – hey I dont have
cash today so I might as well come back tomorrow. However
this is an endless loop if you keep thinking about it and a form
of deception if you think about it because based on the sign
there is no tomorrow because todays tomorrow is tomorrows
today – so in short you cant win.

This is the way we need to approach to soul. One of the

benefits of doing things for forty (40) days is that the soul will
eventually get used to it. This technique contributes
considerably towards massaging the soul and training it to
become one’s second nature.

A story of an old couple

An old couple came to see a sheikh to draft up their will. They

filled it out and they came to the section on the rituals – they
didn’t do 50 years of lapsed prayers, fasting, khums etc etc.
Unfortunately they did not realise that they had all these
obligations to do.

Allah (swt) is the accounter. Surah Anbiya:

If it is the weight of a mustard seed we bring it to us – we are

sufficient to take account

Another ayah says:

The weight of an atom good / bad will not escape

This emphasis the importance of our own accountability of

our own actions before Allah (swt) accounts for our deeds.

3.3 Method of Accounting the self and ones actions

A good method of doing this is the account for your sins in a
table. List all the wajibat, haram, makrooh, mustahab, or I
don’t know, all the things I have said, all that I have eaten,
saw, done during the day. At the end of the day make the
total of it.

Prophet (saaw)

Gone on a trip and arrived at a place with no grass, they asked

them to collect some wood. They said we cant there is no
wood here. He told them to try and make an effort. They
came back and each had abit here and there to make a big
bundle and the Prophet (saaw) captured that opportunity and
said. ‘And such the sins of your actions will be collected.

We have been given the opportunity through the blessings of

Allah (swt) to have life to utilise this blessings to build our
lives and buildings in the hereafter. What have we built for
ourselves on the Day of Judgement. We should be asking Allah
(swt) to change these actions to be beneficial for us in the
hereafter. Who cares how many buildings and possessions we
have in this world if it is the hereafter that we should be
focussing on. We desperately need this on the Day.

The Qur’an says:

Why don’t you consider and plan for things as you need them
in the hereafter

Urafa say:
1. Keep a record of the deeds that you do, and the blessings
that you have received. Compare the blessings you have
received (breathing is a blessing) with the sins that you have
committed. And see how much we have not been appreciative

2. Do not be proud of your good deeds – otherwise this is the

fuel burning the trees that we are planted for ourselves on the
day of Judgement. Say after this that ‘this was a blessing from
Allah (swt)’ its not from ourself

3. Be mindful of the obligations we have to make between us

and Allah (swt).

At the end of the day after you have seen your book of action
for today, go towards the Qibla, and after you have said glory
and thankyou for the blessings that you have received during
that day as well as ask for repentance for the sins that you
have committed. Say:

illahi ‘afwaka, ‘afwaka, ‘afwak - illahi ‘afwaka, ‘afwaka, ‘afwak

ya man khitaman naboowata bi mohammaden (saaw)
ikhdimli fi youmi hatha bikhayr, washahree bikhayr, ya
sanatee bikhayr, wa ‘omree bikhayr
oh you the one whom sealed the Prophethood with Prophet
Mohammad (saaw), seal for me today with good, and this
month with good, and this year with good, and end my life in
this world with good.

Hadith states:
You will get the reward of Martyrs in the way of Allah (swt)
when you recite this dua.
This is imperative in our quest to end our lives like martyrs, do
Jihad al-Akbar in striving against the sinful soul.

4th Station - Returning to Allah (swt)

4.1 A brief look back at the station of Repentence

3rd station – accountability:
Ask others to help you out in this station as most of us cant
really see our own mistakes and sins

Imam Sadiq (as):

May Allah (swt) bless the one whom gives me a gift of
correcting/showing me my mistake(saaw)
He will be giving me a gift because it is a source of benefit for
us.
Encourage people to have this attitude amongst us. We have
to develop ourselves when people comment on our mistakes,
it is worth considering – because it allows us to identify our
wrongs.

Urafa said:
He hates his flattery friends and loves his bold enemies.
Flattery friends aren’t friends because they don’t benefit me.
The friend is the one that may seem to be our enemy for
pointing bad things in us out
We need someone like this to help us out
Main reference – SurahZummar for station of inabah ayah 54
Turn unto your Lord repentant, and surrender unto Him,
before there come unto you the doom, when ye cannot be
helped. (Qur’an – 39:54)

Ayah number 53: in surah zummar - about the deeds

(repentance)

Say: O My slaves who have been prodigal to their own hurt!

Despair not of the mercy of Allah, Who forgiveth all sins. Lo!
He is the Forgiving, the Merciful. (Qur’an – 39:53)

Imam Ali has said:

There is no better verse than this to give heart, joy and

confidence to a believer for the availability of divine mercy.

There is one of the things in this ayah that states that all of my
sins are forgiven.

But are they really forgiven? – what are the conditions? We

need to be aware of any of these conditions. We need to work
hard to make sure that all of our sins are forgiven. This
stations allows one to wipe away their sins. This station is
there to complement the station of repentance. In that
station one made a covenant – but this more of a verbal
agreement. This station takes us that step higher in our
journey:

Story of friends:
Two friends could be good together, friend 1 makes bad with
friend 2. 2 says I forgive (this is like repentance – this is the
most we can receive in the 2nd station, or like someone that
has been discredited – and repays the due balance, but still
the file is there in case) 2 has forgiven but he still is mindful of
the injustice committed against him

After one performs repentance Allah (swt) says you are

forgiven, but that is not enough for me. One needs to delete
this file altogether. This statin allows for this file to be
deleted.

4.2 Introduction to the station of Returning back to Allah swt

There is various levels of this station:
- Al A’f – (expression in Quran) you are forgiven,
- Al Safh - This is deleted, forgiveness + record is removed
- Al-‘inabah has a root of Al-Nooub (another name for bee
returning to the hive), means to return to something
frequently.

Al-‘inabah means one that return to Allah (swt), towba was

also return – but here it means returning in repentence and in
good deeds and action. Good deeds washes away bad deeds
(Qur’an). The emphasis is on putting it into practise.

4.3 The three (3) pillars of Returning to Allah swt

Kharj AbdulAllah Ansari to get this station done you need to
build 3 pillars:
1. To return to Allah (swt) with as many good deeds as
possible (in correcting ourselves). One of the best ways of
doing it is to do Istgfar and to stop doing what is bad. Also we
need to put in our financial analysis something called ‘Rad Al-
thaleb’ in case we have been unfair to anyone. As a
compensation in case we do not know whether we have
committed or not committed a sin to someone (like doing
backbiting or bad relations) do a good deed like paying zakat
or fasting and in your intention dedicate the reward to them.
The reasoning behind this is that you are seeking your just
reconciliation or compensation as a form of balance in this
world so that you are not punished in the hereafter. On the
other hand if you have been treated unjustly – this is a
blessing. If you can come to erasing the bad deeds that people
have done to us. The more you feel hurt the more of your own
sins would be forgiven. I have forgiven this person for
example for the things that they have done to us. At this stage
we can ask Allah (swt) to wipe away our sins. Any of our
lapsed prayers or deeds that we were supposed to do and
didn’t start doing.

2. Remember in the station of repentance you made a

promise to return to Allah (swt). Now is the time to be loyal to
the promise (not to do the action/bad deed again). This is the
opportunity not to do it again – how? Urafa and Ansari
suggest the following – you have to change your system of
thinking. Before we do anything we go through the following:

ø Think about it, we imagine it before hand, we calculated in

our mind the costs and benefits
ø Make Intention about it
ø Implementation
The sin sounded good, made an intention and then we went
about actioning the sin.

Is there any correlation between the ringing of the bell and

the mouth watering. Pavalov the Russian physician said that
there is a relation. Urafa about 1,000 years ago said that we
can condition ourselves with anything. Pavalov every time he
would feed the dog he would ring the bell. After a while the
bell rang and the food wasn’t served, the dogs mouth was
wet. This formed the ‘classical conditioning’ Humans work the
same way. For example – we can condition ourselves to see
for example semi-naked women as semi-naked donkeys. If we
can condition ourselves to this point then we would be far
away from committing sins. What we should be doing is
condition ourselves such that we see and feel the burning fire
of Hell when we see and witness bad deeds or sins being
committed by ourselves or being in an area where haram is
being committed.

For example – Imam Khomeini:

He was very punctual, even the time that his son was
assassinated he still turned up for class. There was a time
were he didn’t turn up to class and people were wondering
why not. This happened for the second day. A few people
visited the Imam and he was sick in bed. What has happened?
His family said that he was feverish and we don’t know why.
When we sat down and asked him what happened? He said
that he was in a majlis a few nights ago where he overheard
someone gossipping against a Marja’, it effected him that
much that since then I was fevrish. This lasted for three days.

He has gone through that much that his body was so sensitive
to not only doing sin but even hearing it. What was once good
in now bad – it has worked for others and can work for you.

3. You have to rescue yourself from the pleasure of the sin. It

has happened before and will happen again.

Do not feel as though you are better than others. This is a

plague for your good deeds. Never look down upon others – if
you think they are still asleep might wake up and beat you.
You whom might wake up might die still asleep spiritually.
Just that you have building the good deeds you don’t have to
wreck this by burning the good deeds. The bad deeds washes
away the good deeds. Do not ever be proud of our good
deeds. Because no one really knows whether their deeds will
be accepted or not. So we should be living on a level such that
we are conscious of this and not feel good and have pride
when we do good and look down upon others.

4. You had verbal said that you repent to Allah (swt). It is time
that you practically say so. Steps to reach this is that:

- You loose hope in your action. In other words you do not

see any deeds that you have done. This is so that we can not
burn our good deeds. We should not see things that we are
the source of the good deeds. When in reality everything is
from Allah (swt). He is the source of all the blessings. This is so
that we turn ourselves to him in practise – this could attract
more blessings from Allah (swt). We are in so much need of
Allah (swt). The moment we come to this level and attitude
we would be seeing Allah (swt) pour a lot of blessings to us.

5th Station – Thinking – At-Tafakkor

5.1 Introduction to the station of Thinking (At-Tafakkor)

Some Urafa say that this station is still counted as the
preliminary steps of the starting of the journey. Imam
Khomeini says that this is the first stage to the journey. Khar
Abdul Ansari – says that this is the fifth (5th) station to
reaching Allah (swt). Either way this is one of the important
steps to change ones lifestyle.

Muslim Philosophy state that ‘Attafakoor’ or ‘thinking’ is

relating to, to go and utilise the information that you have to
come up with a question that you need to answer. For
example some information is given to solve a problem.
Thinking in philosophy means that we come up with the
questions relating to this particular problem. This is a broad
meaning and even includes the cunning and bad element of
analysis

Urafa say that ‘Attafakour’ relates to ‘searching for insight of

the heart’, or in other terms – trying to activate the inner
senses. So that we can find what we do not know. The Arif has
nothing other to look for than Allah (swt). Thikning means an
endeavour for one to pursue to active the inner senses so that
they are more able to find Allah (swt). One can apply this

Qur’an – the purpose of the revelation to explain to the

people, and so that they think (this is the objective of the
Qur’an, to get people to think and activate their inner senses)

Urafa believe that Qur’an comes in two formats:

- The creation of the whole universe
- The written Qur’an that we have with us

Each sentence in the Quran is called an ‘Ayah’, because each

ayah is in effect a sign of Allah (swt). The whole universe is
ayat Allah. Each ayah in the Qur’an is not to be called a verse.
The quran was revealed so that we can think and activate our
inner senses.

In Islam we are encouraged to do our ritual obligations and

think about our deeds. For example, Allah (swt) doesn’t say
pray because I said so, but rather that we should pray because
it protect us from the evils our there.

5.2 The Significance of Thinking

Someone once asked that Prophet (saaw) what is the
worthiest act, he said – ‘think’

This is the key, to think for one hour about the Qur’aan is
better than worshipping for one night, or one year, or sixty
years, or seventy years. As reported by various ahadith –
because it is based on peoples own situations.

Imam Ali (as) said:

We have committed a lot of sins from just thinking. You need
to have positive thinking
We need to wash away these thoughts by good thinking.
French Philosophy, (founder of modern philosophy) – coined
the term –
‘I think therefore I am’.
This is the main differentiation between man and beast.
This station is a means of travelling and a prescription as well.

5.3 The levels of thinking

Urafa say that we should spend our time thinking, the levels
are:

1. Spend some times during the day and night to think about
the whole universe and ourselves (where did we come from,
who developed me, who protected me when I was in the
foetus, what happened that I am this old age, who has
protected me, think about the blessings of the eyes, what if I
cannot see, every part of us is a miracle, step out at night and
look at the stars)
If you think you will see that everything are the fingerprints of
Allah (swt)
Ali Imran 190 – 191, changed the life of the Prophet (saaw)
completely:
Lo! In the creation of the heavens and the earth and (in) the
difference of night and day are tokens (of His Sovereignty) for
men of understanding, (Qur’an 3:190)

---------Aga Pooya commentary-------------

The Holy Prophet said:

"Woe to him who reads this verse and does not ponder
thereon".
Imam Muhammad bin Ali al Baqir said:
Observe and examine the creation of Allah.
The Holy Prophet said:
"There is no form of devotion like meditation."
(Refer to Ali's sayings on page 20 and 33 of this book, and his
sermons in the Nahj al Balagha dealing with the creation of
the heavens and the earth).

---------End of Aga Pooya commentary-------------

Such as remember Allah, standing, sitting, and reclining, and

consider the creation of the heavens and the earth, (and say):
Our Lord! Thou createdst not this in vain. Glory be to Thee!
Preserve us from the doom of Fire.(Qur’an 3:191)
The Hadith says:
The lifestyle of the Prophet (saaw) changed as a result of
these two ayat, whenever he used to go out to do wudhu he
used to recite these two ayat,
There are signs in the creations of Allah (swt), they were not
created in vain – there is a purpose in them. We can get the
answers from pondering and reflecting.
Sheikh Jawad Tabrizi
He used to go out for tahaju, he used to go out early morning
to do the wudhu, he used to read these two ayat every time
he used to go out in making the wudhu
What is the benefit of thinking before we do anything:
- Allah (swt) is the creator everything
- To be thankful of Allah (swt) and increase our worshipping

2. Spend time thinking about the dunya and the hereafter as

well. We will be signing out of this life eventually like others.
This dunya does not become loyal to anyone.
Imam Sadiq (as) says:
Spend some time thinking about this dunya, and compare it to
our ancestors – did they stay with the dunya or the dunya stay
with the them.
They are not anywhere except underground, think about all
these things. Don’t you realise how close the angel of death is
to us.
One of the Urafa was asked why did you start this journey –
he said:
The fact that I am dying, it alerted me and it motivated me to
get into practical irfan. Who is your guide people asked him?
He said my guide is my intellect and rationality (thinking and
reflecting). What is your provision people asked him? My
provision is taqwa that is all that I have in my suit case it is the
best provision I could take for me. What is your love people
asked him? My love is my worshipping – if you know what you
are doing you would enjoy it, I am in love with Allah (swt).
Who is your companion people asked him? Allah (swt) is my
companion. I am going towards him with him. (he cannot step
without Allah(swt)) Where did you learn this stuff from? He
said Qur’aan.

These are types of things we can reflect on.

3. We need to think about the blessings that Allah (swt) has
given us. Once you start having real dreams, some intuition.
The moment that you think you are proud of yourselves you
should thank Allah (swt) as we do not deserve it. It is not the
result of the our actions it is all the blessings of Allah (swt). If
you believe that the good things like winning in a court case is
a result of our good deeds then we would be losers as the
element of pride will kick in. Allah (swt) wants humble people.
The Qur’an tells that after the victory of Prophet (saaw) had
with the infidels - you didn’t kill them, Allah (swt) killed them.
A higher step than this can be seen in the Surah an-Nasr:

When Allah's succour and the triumph cometh (Quran 110:1)

And thou seest mankind entering the religion of Allah in

troops (Quran 110:2)

Then hymn the praises of thy Lord, and seek forgiveness of

Him. Lo! He is ever ready to show mercy. (Quran 110:3)

Refer to the commentary of Mumin: 55; Fath: 2 and

Muhammad: 15 and 19 for the meaning of the phrase
"wastaghfirhu" whenever it is used for the infallible Holy
Prophet and his Ahl ul Bayt.

You achieved victory in Mecca, and groups of people come

forth and become Muslim. It is not me, myself and I – but
rather give glory to Allah (swt) and give forgiveness for the
mistakes that I might have done. You need to be always
conscious of this.

4. One of the highest level of thinking – keeping thinking that

you will never understand Allah (swt) by the means of
thinking. This means ‘thinking’ is really insufficient to know
Allah (swt).
There is a hot debate between philosophers and Urafa – the
following examples highlghts this debate.
Q - Can you see with your ears?
A – Ofcourse not

Urafa say that to know Allah (swt) you can not use the wrong
means and instrument – through thinking.
Ahadith say that we are using the wrong means – to know the
real essence and reality of Allah (swt) you need to activate
your heart not your mind thinking. This will allow one to reach
tawhid – and one comes to the point where you say ‘Oh Lord
introduce yourself to me, if you do not do this I will not know
your Messenger Prophet (saaw), if I do not know your
Messenger I will not know your Hujjah Imam Mehdi (as) and if
you do not know of our present Hujjah I will be going astrary’.
(Dua from our Aimmah, whom have reached the highest stage
of thinking) This is a stage of absolute tawhid, that I give up I
endeavoured to try but I give up. I do not know anything in
the end. I cannot come to know you as you’re the only one
that can introduce yourself to me.
Prescription:
One of our distinguished Maraje’ Sayyid Marashi Najafi
(Shabourdeen) whom has passed away some years back said:
When I was in najaf, I decided to go to Samare on a moqam of
Sayyid Mohammed (son of Imam Hadi (as), as I was going I got
lost, it was my first experience, I was hungry and hot, all I
remember is that I felt unconscious, and I woke up and all I
could see was that my head was resting on the lap of
someone whom was pouring water on me and was a very
handsome sayyid. He asked him – where are you going? He
replied I was going to visit Sayyid Mohammed moqam. He
said but you are here and the Marja’ was freaking out that
how he got to that place. How come I didn’t see it before
when I was conscious. I couldn’t figure it out that the water I
was given was so sweet and so light. It was that it was Imam
Mehdi (as) visiting him because he visited him before but he
just came and helped him and left. This time Sayyid
Shahbourdeen ceased the opportunity being a salek to ask the
Imam Mehdi (as) for a prescription (something to benefit from
him) for benefit of this world and the hereafter. The Imam (as)
gave him eight (8) points and said before hand consider and
take care of all these eight (8) points and you will be alright in
this world and the hereafter:

ø Recite Qur’an as much as you can,

ø Aqiq with names of the Ma’soomen and put it under the
tongue of a dead person,
ø Be kind and respectful for ones parents (dead or alive), do
good things for them,
ø As much as you can you go to Hajj, go to Shrines of the
Aimmah (as) as much as you can,
ø Respect the sayyid and the ofspring as much as you can,
because one can respect the Prophet (saaw) through this,
ø Do not forget the salaat al-layl, it is shame for those that
relate themselves to us but they are not doing salaat al-layl,
ø Tasbeeh of Fatimah (as) as much as one can (before one
sleeps), and ziyarat of Imam Husain (as)
ø Read the sermons of the Ahlayl Bayt sremon of jadditateh of
Fatimah in Mosque in Meidna, of Shaqshiqeya of Imam Ali (as)
in Iraq, sermon of zaynab of court of Yazid.

6th Station – Remembering Allah (swt) - Thikr

6.1 Introduction to Station of Rememberance (Thikr)

It is essentially needed for the beginner as well as those in
advanced level of perfection in their journey towards
Allah(swt). It is both a means and a station.

How can we remember Allah (swt) when Shaytan is tempting?

(in a sinful situation)

One cannot commit a sin unless they are God unconscious, the
light of guidance is very dim. In the back of your mind your
faith is still there – but this is weaker than the temptation.
If we come across this magnetic field of shaytan how to
control this?

To reduce the risk of falling into shaytan:

1. Stay in touch and in tuned with majalis al-thikr Prophet

(saaw) said if you want to have feeling to God, then attend
places of spiritual gathering. The more you charge it the more
it will stay with you. Over time it will become our second
nature.

Hadith says – that don’t stay away from the muslim

community

2. Find the right companion, that if you find the right person
or the right people. If you get the pressure from the right
friends then this will save you years of studying. Over a period
of time you begin to assimilate into the groups collective
spirituality. The group can either turn you away or towards
Allah(swt). The presence of the right people will help you out.
3You can create that angel of guidance for you by associating
yourself with good people.

What happens that two people get friendly and others do not.
When you meet some people you feel so comfortable with
them for some reason. The opposite is also true.

Hadith says that:

The souls of humans are like soldiers of an army, those whom
know each other in the previous world once they come across
each other today they find themselves compatible.

Like when you meet your spouse – the right person, it feels as
though you have known them for a very long time. Those that
do not know each other they do not get along with each
other.

Philosophers express this as follows:

Compatibility is the cause of association

If there is something in common than you will associate

yourself with others.

One of the more renown Muslim Arifs and Poet said that:

If you want to sit with God, don’t you remember that Allah
(swt) told Prophet Mosa (as) that:

Im sitting with the one that remembers me

If you want to sit with God, let him sit with people of Urafa
(people that remind you of Allah (swt)), so it is just like that
you are sitting with Allah (swt).

Once upon a time there were two birds, a crow and a stalk
one Arif noticed this and said how is that they are walking and
flying with each other as friends they look and seem different
birds. I came closer and found out that both of them are
limping.

There is a reason why people stick together. The younger you

are the more prone you are to peer pressure. You are to be
very mindful of whom your friends are, it makes a big
difference to your life.

Have you ever questioned yourself? – what are you doing to

yourself. Why are we so influenced by others. Naturally we
change based on our surroundings.

If you want to be with God you need to associate yourself

with good and right people.

Surah Nisa – Ayah 140

He hath already revealed unto you in the Scripture that, when

ye hear the revelations of Allah rejected and derided, (ye) sit
not with them (who disbelieve and mock) until they engage in
some other conversation. Lo! in that case (if ye stayed) ye
would be like unto them. Lo! Allah will gather hypocrites and
disbelievers, all together, into hell; (qur’aan 4:140)

----aga pooya------

In verse 68 of al-An-am also the believers in Allah have been

advised not to sit in the company of scoffers and blasphemers,
otherwise they will be no different from them. As the guilt of
the infidels and the hypocrites is the same, the punishment
will also be the same-eternal burning in hell.

Aqa Mahdi Puya says:

If the aim is to understand the truth, a meaningful discussion

can be made with the critics of Islam as has been enjoined in
verse 125 of al-Nahl.

-----end of ag pooya commentary--------

Don’t hang around with a hypocrite – like those that pray and
drink at the same time.

6.2 Principles of Remembering Allah swt

Second principle of remembering God in a provocative
situation – is find the right people to hang around with. An
associate guide.

Prophet Jesus (as) was approached by the disciples and said

who should we hang around with? Sit with those that when
you see them they remind you of God. Once he talks he
encourages you to do better things. When you see his action it
encourages you to do things of the hereafter.

Prophet Mohammed (as) make sure you don’t answer the call
of the dead he advised to the companions. Avoid to be
associated with the dead people. How can we hang around
with the dead. I mean, those rich people who have luxurious
house and once you go to their house and all they talk about
is this and that worldly things.

Nothing is mentioned of Allah (swt), its all about the

sharemarket. If you mix with these guys much you become
absent minded.

You don’t need to spend much time with these people.

3. Imam Ali (as) he would cease any opportunity to talk about

the death.

He said don’t you need an adviser and guide always helping

you, then remember the dead. How can you not remember
death.

How can you afford it not to forget death when death doesn’t
forget you?

If at that moment of committing sin you think of death you

naturally conclude that you cannot afford dying like this.

Remembering death prohibited me (Imam Ali as) from

committing death

4. Reduce your wishes, the long wishes accordingly to Imam

Ali (as) prohibits you from doing good. What is our priority.
We are not like that and that Arif is because the priority in life
is different to their priorities. Change your system of priority
in your mind. Give more chance to yourself to be more
associated with Allah (swt). So that Allah (swt) can be with
you more.

Allama Tabatabai:

In terms of socialisation he used to say – some brothers or

sisters say that they find it difficult to fast for example. Is
there any alternative to fasting. There is an alternative that is
mentioned in the Qur’aan. Whenever you are ready do it over
three days – it is called the fasting of silence. Talk only for
prayers and very necessary things that you need to do in your
daily transactions and life. Make a nadhir (vow) between you
and Allah (swt). Every three days you extend it for another
three days.

Maryam and Zakariah (as) made the same fasting, the

spiritual fasting.

It is possible to fast by not talking. It trains the mind and

tongue not to divert in your ways and talking. It stops you
from swearing and other things.

Prophet Mohammed (saaw)

If it was not for your idle talk, you would see what I see, and
hear what I hear
Surah A’raf

There are certain group that when shaytan tries to touch them
they remember Allah (swt).

Prophet Yusuf was in that provocative situation, and he

remembered Allah (swt)

The opposite of which is being absent minded, and God

unconscious

Ayat in Surah Kafir come after previous stations:

No-one can come to remembering Allah (swt) except those

that have done Inaba

Surah Baqarah:

If you want to achieve station of thinkr you need to be of

people that think and reflect

6.2 Benefits of Remembering Allah swt

Before the benefits of this station is detailed, a key point to
remember is that it is impossible for us get to this station
unless the traveller has studied and learnt about and applied
the things learnt in previous stations.

The root of all our sins is due to the fact that I go absent
minded, what happens that as soon as I step out of the masjid
I find that I cannot control my eyes etc, the shaytan is so
tempting in this situation. The difference is are we God
conscious or not? The more we are mindful of Allah (swt) the
more we are able to control ourselves

For example if we know for sure that Allah (swt) is watching

us then there is no way that we would commit a sin.
Sometimes we forget about this and it leads us to committing
a sin.

For those whom have reached this stage – it is important for

them because we are in need of this remembrance especially
when we are lonely. It is so easy for Imam Husayn (as) to give
away his baby for the sake of Allah (swt) because it is all
happening in the vision of Allah. Because he believed that to
be mindful and God conscious it amounts to a tranquil heart.
Even if the whole world backs on me I can never give up Allah
(swt).

There is no room to even think about committing suicide,

Allah (swt) advises us in the Qur’aan that:

Therefore remember Me, I will remember you. Give thanks to

Me, and reject not Me. (Qur’aan 2:152)

----commentary with Aga pooya----

If you remember Allah, avoiding other than He, you are in the
midst of reality. Allah, reality, will reflect the remembrance - if
the sincere seeker remembers Allah, Allah remembers him.

Forgetfulness can never be attributed to the all-perfect. His

remembrance refers to His special favours and bounties
bestowed on those who remember Him.

To be grateful {shukr) is the key to the fulfilment and

application of remembrance which neutralises desires and
generates joy of inner contentment - deep and peaceful.

The opposite of this condition is Kufr-the falling over hurdles

on the road of disobedience.

----end of commentary with Aga pooya----

In this ayah, Allah (swt) is not saying Remember me, THEN (in
lie of what you have done) I will remember you. The moment
that you remember Allah (swt) Allah (swt) remembers you –
the element of time does not come into play here at all. The
structure of the ayah in arabic is so well put that there is no
mention of time through the word ‘THEN’.

Story:

Someone at the time of Sayyid At-Tabatabai wanted to go to

Hajj:
He said I went to him (Tabatabai was a leader of practical
Irfan) give me some advise I am going to Hajj. Just remember
this ayah Remember God, God remembers you, remember
this ayah and you will be taken care of. Whichever situation
you are in.

6.3 Thinking (Fikr) is different to Remembering (Fikr)

Thikr has a difference to Fikr:

Thikr – doesn’t mean that we do not know it, in fact we know

it. Urafa say that the mirror of the heart collates dust over
time. The heart is still there like the knowledge. Its just
sometimes we have to rub the heart from the dust to allow it
to reflect the reality more and more. The more you remember
the story and knowledge of Allah (swt) (for example moral
issues we don’t need a degree to work out whether
something is good or bad – we just need to remember,
learning and remembering are two different realms. Once we
are reminded we should have suficient knowledge of it.

Fikr - Thinking means that there is something we do not know

and by the means of the things we do know we endeavour to
turn the unknown to the known

There are plenty of ahadith when it comes to the chapter of

Thikr. The ahadith is so abudnatly rich.

One of the best known maraje’ and urafa, if you remmeber

this hadith it will be sufficient, just think about this:
Hadith tells us that there was a communication Allah (swt) has
had with Prophet Moses (as):

Oh Moses, I am the companion for anyone whom remembers

me

You will be in safe hands, you just need to have faith.

Allah (swt) says:

There is a group of people that when the Shayateen come and

touch them there is one means that are safeguarded, and they
are the ones whom remember Allah (swt). The Qur’aan says:

Those that are pious that when a group of Shayateen they

attack them and touch them, in that situation they remember
God. Then the eyes of their hearts will open

Prophet Yusuf (as):

As prophet Yusuf (as) did when he was in that difficult

situation. By remembering Allah (swt) the eyes of your heart
will be open in terms of the true reality of this situation is and
you will stay away from it.

Hadith from Imam Sadiq (as):

Whoever remembers Allah (swt) in reality he is the one that is

obeying God,
6.4 Different levels of Remembrance Thikr
Thikr starts from the very low level and progresses through to
a more advanced level:

6.4.1 Verbal Thikr

The verbal thikr is the lowest level on the tip of my tonuge,
this is like the words that we are expressing:

ø Thikr Khafeh – are the words that do not require our lips
much (like la ilaha illalah) people that are around you do not
see the vibrations of the lips. This is better because there is
less chance of Riya; or showing off.

ø Thikr al-jaleh – are the verbal thinkr like subhanallah, s,s, s,

it is very sharp on the ears. It attracts attention, try to avoid it
as much as possible. If you are in public try to do thikr khafeh
instead of thikr al-jaleh. The proper thikr should be close to
the heart.

It requires a prescription and even the dosage is relative to

the person. An example of this verbal thikr is found below:

Ya hayyo ya qayyom ya la illa ha illa ant

Anther thikr that is very important

La illaha illa ant subhanaka inni kontom minal dhtalameen

(thikr Yunusiyyi, say it especially in prostration, you intend
when you say this that you have been unfair to yourself and
the whole glory belongs to Allah (swt))

Repeat this as much as possible

6.4.2 Thikr of the Heart (thikr al-qolby):

Thikr al-Qolby (thikr of the heart), when we say one has to be
God conscious and mindful it means that one has to have thikr
in the heart. This station belongs in the heart. Imam
Khoemeini shahabadi (his teacher in practical and theoretical
irfan) the example of remembering Allah (swt) in the heart is
like a mother that wants to teach the child how to talk, you
repeat it so many times that the child will eventually say it
without much effort. This is so that we can open up the
tongue of the heart to say ‘ya Allah’. You practise it that much
that you begin to hear it from the heart. Then after the child
has learnt how to speak the mother can respond back to the
child.

To understand this better, consider the following story from

Allamah Mutahari (there was a genious Arif Sayiid Hashim
Haddar)

He met him and I got some prescription from him, one day he
approached him and said that how do you pray, he said
(mutaharri) I am so mindful of the pronunciation of the words.
Mutahari thought that he was doing a good job of
concentrating on the meanings. His response was so when do
you pray to God if you are just careful of the meanings of
things.

It means that still the tongue of your heart has not yet
activated. You need to reach the stage where the heart is
communicating with Allah (swt) and tongue is just repeating.

Story of two brothers:

There were two brother great scholars – Ahmad Gazali, and

Abu hamd Gazali (were known for their practical irfan)

Abu Hamd asked his brother why don’t you come down to
pray with us in the masjid one day (being the Imam of the
masjid and prayers) his brother kept to himself until finally he
agreed and said that inshalah he will come down. In the
middle of the prayer people noticed that he left the prayers.
Some of the students of Abu Hamd said that look your brother
should not attend prayers in future being your brother his act
of leaving prayers in the middle is disrespectful. He said let me
ask him what you have done. Did you do this to defame me?
You forced me to come and I came the brother said. But the
moment that you lead the prayers all of the sudden I found
myself lost. He said, remember that second that you thought
of the hay that you should be feeding your horse, you were
not with Allah (swt) any more, at that second I felt as though
the spaceship that we went aboard all of a sudden had no
captain. How can I let him drive and lead me in prayer, so I
left.
This is the thikr of the heart.

One of the Urafa said:

Something happens to me that I woke up, I was thinking that I

was doing a perfect job in my salat. Hadith say that if one pray
is accepting its good. We have to keep praying hoping that
there is only one prayer that is accepted.

6.4.3 Practical Thikr:

Practical Thikr: this type of thikr ‘thikr kathir’ mentioned in
the qur’aan, there is one type of people that will not be
effected by Shaytan and they are the ones that do thikr kathir.

Imam sadiq (as) said

One of the more difficult duty that Allah (swt) has made to
people is three:

a. To share your wealth with others (health, wisdom etc)

b. To be fair and just to others (treat them as you are treated)

c. Not talking about subhannalla walhamdolilah wa la illha

illalaho allaho akbar, to remember Allah (swt) in whatever he
has made compulsory to us and avoid those things that Allah
(swt) has made not good for us.

For example – it is pointless doing thikr while watching a dirty

movie saying allaho akbar, allaho akbar. If one really wants to
practise thikr they would switch the television off completely.

Urafa say that the best Thikr amari is to do practical thikr, in

terms of when you are in a situation where you are thinking of
doing sharr, they abstain from progressing through to
actioning it.

6.5 Deeper meaning of Remembrance - Thikr

Deeper meaning of thikr is to remain God conscious in
preventing one from committing wrong and sharr.

Unless you know yourself and your soul you cannot find
treatment for the problem. In this spiritual journey you need
to know enough information about the spiritually anatomy of
the self. The background lies in the of the Prophet (saaw):

Allah (swt) has created angels and has made them with
intellect (they are absolute spirituality and nothing else), and
Allah (swt) has created the animals with whim and desires
(shahwah) and no spirituality. And Allah (swt) has created
mankind and he is the intellect between soul and body (both
spirituality and desire). Whoever overcomes his whims and
desires will go to a higher level than angels. On the other hand
whom ever gives the positive response to his whim and desire
they will become less than any animal.

This is the diagnosis - these two forces exist in the self one
force is leaning towards the ‘its seems and feels good’ whilst
the other force is leaning towards the ‘it is bad for the self’.
There is an obvious conflict of interest, and because of this
when one attends a spiritual gathering they feel better.

Urafa say that unless you combat these two forces in terms of
controlling yourself, one will not rest and be a God conscious
person.

6.6 Significance of stories in history in your journey towards

Allah swt
Urafa benefit from stories that for centuries people have been
reading them as fairytales, they use them as parables of
describing divine examples.

One of these stories is between Layla and Majnoon:

One famous arabic poet Ibn Hawzan, Molana mashabi in Farsi.

Majnoon was in love with Layla and was trying to do his best
to reach her. One day he said that enough is enough I will go
to ride to her house (what is going to happen are they going to
kill me?) early in the morning he rides his she camel to Layla.
The she camel has just given birth to a baby camel – her heart
was naturally with the baby. The further they were from the
baby the more the camel was at rest. Majnoon hit the camel
to get the camel to go forward. However when Majnoon stops
and has a rest on the camel – it takes steps backwards. Why?
Because there are two forces here that are in conflict of
interest. Naturally the camels heart is with its newly born
whereas the heart of Majnoon is beating towards Layla. Rider
on one hand is forcing the camel to go forward and the camel
is trying to go towards the child. Majnoon after waking up
decides that look – what am I doing all these hours I haven’t
moved much in my travel to Layla. In the end he says your
heart is with your baby and my heart is with your lady he said
you go your way and ill go my way.

Urafa say if you want to be God conscious then one day you
have to get off the camel of the tempting Nafs. Until you
decide to get off the camel then you wouldn’t know whther
you will respond to your Nafs or your Intellect.

6.7 Advise from the Prophet (saaw)

Hadith from the Prophet (saaw):
The example of your heart is the example of the feather in a
windy day
Hadith:

One day you come to the masjid (Irfan lessons of the Prophet
(saaw) used to happen after morning prayer) a student came
to the Prophet (saaw) and told him that when we are around
you we feel so spiritual but when we go out of this magnetic
field onto our own lives we go back to our ways. The Prophet
(saaw) told them that:
Hurry up towards the gardens of paradise
Where is the address for the gardens of paradise ya Rasool?
He said – yes attend the majalis al-thikr
The more you are staying in touch the more you will seek
closeness and nearness to Allah (swt).
We are the combination of soul and spirituality.

6.8 Final Three (3) tips for remembering Allah swt

6.8.1 Seize any opportunity to remember Allah swt
Seize any opportunity you have of majlis, Allah (swt) says
that:
I am with the companion of anyone whom accompanies me
(attending the majalis of thikr, to remind you of the Hellfire
and the Heaven)
To look at the face of the Alim is an act of worship
The more you stay in touch the more you can concrete the
spiritiuality
Hadith:
When deciding on a friend choose one that reminds you more
of Allah (swt).

6.8.2 Never say you cannot attend a Majlis of Al-Thikr

Never say that you cannot attend the Majalis al-Thikr, I know
it all, because that way you have put an obstacle in front of
you. Be humbled in attending the majalis.
Imam Ali (as) used to sit around his companions and ask them:
Give me a piece of advise, what us advise you? He said yes,
there is a benefit in listening that is not in knowing. We are
sitting around between sunrise and have the best opportunity
from Dawn to Sunset to gain from the best topic.
People spend all day and all night playing or watching
football, but when it comes down to attending a session of
Thikr-Allah they say oh I don’t have time, I cant be bothered.
6.8.3 There is a duty to listen
There is a duty for the listeners as Imam Ali (as) states:
Listen to what is said, not whom has said it
You can benefit from the knowledge that you attain
As for the adviser there is a duty:
Any lecture if it comes from the heart it goes to the heart of
the listeners (Urafa say)
Hadith;
If it comes from the tongues then it doesn’t penetrate through
the heart.
Sometimes we come across certain people that have this
power.
Imam Khomeini was given this ability of being influential.
Look at the sermons of Imam Ali (as) describes attitudes of the
pious man, just fainted and lost his life it effected him that
much. Others may try to read the same words in the sermon
but they will not necessarily have the same effect on the
audience why?
Ibn Abi Hadid one of the best commentators of Nahjul
Balagha says:

There is one sermon in NB sermon 221, Allah, Allah – I swear

to whatever all the nations swear to, it has been more than 50
years of my life, that I have been reading this sermon more
than 1,000 times and with no fail every time I read it again it
gets to me more and more. I feel more spiritual every time, it
encourages me of paradise and fearful of the hellfire. He said
– I have no doubt that it is the spiritual influence of Imam Ali
(as) even though he is not around.
Sermon 221 from Imam Ali (as) is found below:
Amir al-mu'minin recited the verse:
O' thou man! what hath beguild thee from thy Lord, the Most
Gracious One. (Qur'an, 82:6)
Then he said:
The addressee (in this verse) is devoid of argument and his
excuse is most deceptive. He is detaining himself in ignorance.
O' man! what has emboldened you to (commit) sins, what had
deceived you about your Allah and what has made you
satisfied with the destruction of yourself. Is there no cure for
your ailment or no awakening from your sleep? Do you not
have pity on yourself as you have on others? Generally, when
you see anyone exposed to the heat of the sun you cover him
with shade, or if you see anyone afflicted with grief that pains
his body you weep out of pity for him. What has then made
you patient over your own disease, what has made you firm in
your own afflictions, and what has consoled you from
weeping over yourself although your life is the most precious
of all lives to you, and why does not the fear of an ailment
that may befall you in the night keep you wakeful although
you lie on the way to Allah's wrath due to your sins?

You should cure the disease of languor in your heart by

determination, and the sleep of neglectfulness in your eyes by
wakefulness. Be obedient to Allah, and love His
remembrance, and picture to yourself that you are running
away while He is approaching you. He is calling you to His
forgiveness and concealing your faults with His kindness,
while you are fleeing away from Him towards others.
Certainly, Great is Allah the powerful, Who is so generous,
and how humble and weak are you and still so bold to commit
His disobedience although you live in His protection and
undergo changes of life in the expanse of His kindness. He
does not refuse you His kindness and does not remove His
protection from you. In fact, you have not been without His
kindness even for a moment, whether it be a favour that He
conferred upon you or a sin of yours that He has concealed or
a calamity that He has warded off from you. What is your idea
about Him if you had obeyed Him? By Allah, if this had been
the case with two persons equal in power and matching in
might (one being inattentive and the other showering favours
upon you) then you would have been the first to adjudge
yourself to be of bad behaviour and evil deeds.

I truthfully say that the world has not deceived you but you
have had yourself deceived by it. The world had opened to
you the curtains and divulged to you (everything) equally. And
in all that it foretold you about the troubles befalling your
bodies and the decay in your power, it has been too true and
faithful in promise, and did not speak a lie to you or deceive
you. There are many who advise you about it but they are
blamed, and speak the truth about it but they are opposed. If
you understand the world by means of dilapidated houses and
forlorn abodes, then with your good understanding and far
reaching power of drawing lessons you will find it like one
who is kind over you and cautious about you. It is good abode
for him who does not like it as an abode, and a good place of
stay for him who does not regard it a permanent home for
stay.

Only those who run away from this world today will be
regarded virtuous tomorrow. When the earthquake occurs,
the Day of Resurrection approaches with all its severities, the
people of every worshipping place cling to it, all the devotees
cling to the object of their devotion and all the followers cling
to their leader. Then on that day even the opening of an eye
in the air and the sound of a footstep on the ground will be
assigned its due through His Justice and His Equity. On that
day many an argument will prove void and a contention for
excuses will stand rejected.

Therefore, you should now adopt for yourself the course with
which your excuse may hold good and your plea may be
proved. Take from the transient things of this world that
which will stay for you (in the next world), provide for your
journey, keep (your) gaze on the brightness of deliverance and
keep ready the saddles (for setting off).

One of the methods of gaining effective spirituality is when

you are face to face with the speaker as opposed to indirect
method of listening. The words go to your ears but the effects
are different.

6.8.4 Make more time in your life for learning

Make a plan in your life to keep learning and studying. We are
always in need of advise and wisdom. It is a fraud if we
believe we do not need advise.
Prophet (saaw) said:
Didn’t you want that armour when you are out, to make sure
that Shaytan doesn’t touch you, whomever creates that
atmosphere of staying in touch the more you will be
protected from Allah (swt).

7th Station – Fleeing to God ‘I’tisam’

Introduction to this station

Ahadih and points that will be mentioned in this station is
something that is not at the disposal of the public so easily.
There is not heaps of literature available about these.
Imam Ali (as) said:
Gives example of knowledge, is like tying a bird (it cant fly),
once you write it down the bird cannot fly away After passing
the previous stations, there is one situation if you have ever
experienced will allow you to value this particular station. The
meaning of this station is:

Have you ever experienced mountain climbing?

When you do this, whether amateur or professional – safety
comes first. Because otherwise it will cost your life. What they
do is they put a rope around the belt, and also they make
some handles so that you can hold onto them. You need to be
well equipped for mountain climbing

In your life you are climbing a mountain, now that you have
started the journey Shaytan does not want you to continue in
this elevation. You also need to carry rope of safety, hanging
on and holding fast to something – this is the meaning of the
term I’tisam. This is derived from the word in Arabic called
‘sma,

The bracelet that some people mean is a protection, wearing

something for protection without paying attention and being
conscious or that we are conscious of it. We must believe that
we have a handle of hope ‘i’tisam whenever we are in a sinful
situation. We have the intellect and the freewill to stop a
sinful act.

Don’t expect a guardian to help you all the time. You need to
seek refuge from Allah (swt). If you are conscious of this fact
regardless of the situation you are in, regardless of how many
shayateen are surrounding you that you are conscious of
saying :

A’othou billahi mina shaytan al-rajeem, billahi a’taseem

I seek refuge from the cursed shaytan, and hold fast to Allah
(swt)
Ali Imran, it’s a command that Allah (swt) is making for us

And hold fast, all of you together, to the cable of Allah, and do
not separate. And remember Allah's favour unto you: How ye
were enemies and He made friendship between your hearts
so that ye became as brothers by His grace; and (how) ye were
upon the brink of an abyss of fire, and He did save you from it.
Thus Allah maketh clear His revelations unto you, that haply
ye may be guided (Qur’aan, 3:103)

------------------------Aga Pooya commentary----------------------

"Hold fast, all of you together, to the cord of Allah"-gives a

mental impression that a rope is hanging from the heaven so
that those who are lying down on the ground (earth) may
climb up, by holding it, in the presence of the Lord to seek His
nearness.
Abu Sa-id Khudri reports that he heard the Holy Prophet
saying:
I leave behind me, among you, two ropes. If my people hold
fast to these two ropes, after me, they shall not go astray.
They are the book of Allah, hung from the heaven unto the
earth, and my Ahl ul Bayt. One of them is greater than the
other. Be it known that these two shall never be separated
from each other; and joined together, they shall meet me at
the spring of Kawthar.
The Holy Prophet has also said:
My Ahl ul Bayt, among you, are like the ark of Nuh. He who
sails on it will be safe, but he who holds back shall perish.
The Holy Prophet has said:
Verily the Quran has been revealed in seven letters. There is
no letter which has not an evident and a latent meaning; and
verily Ali knows the evident as well as the latent.
(Itiqan-Sahih Bukhari)
Also refer to urwatil wuthqa in al Baqarah: 256.
--------------------end of Aga Pooya commentary-----------------------

You are climbing the mountain and about to drop dead, a

divine rope is given to you all you have to do is hold fast. All
you have to do is hold fast and they will get you up.

As we elevate Allah (swt) tells us that:

Two attitudes when in a provocative situation
When we are in a sinful situation, in our daily transactions.
We can have two attitudes:

7.2.1 Rely on the self

Son of Prophet Noah (as), it is a negative example when there
was a flood. Noah (as) invite his son into the ship otherwise
you will drown. He said don’t worry dad I can take care of
myself. If the person is conscious of what he is saying is a
Mushrik as Urafa say. The moment that we say that we trust
ourselves we have committed shirk. Some people think that
their wealth or friends or pride can safeguard them. When
you want to climb the mountain you need to analyse the rope
you have with you. How long do you want to live in this world.
You need to make sure that the rope is reliable. In the
mountain climbing of life if we drop dead then we will have
eternal hellfire. Noahs (as) son relied on the mountain to save
him, the water wont touch me there. If we rely on anything
other than Allah (swt) including ourselves is not reliable at all.
In a hadith Allah (swt) whispers to David (as),
Oh Dawood, if any of my creatures sincerely hols fast to me,
even if all the inhabitants of the heavens and earth plot
against him to destroy him I will find a way to get him out of
the situation. Once I know that you want to hold fast to
another rope that is other than me, I make sure that I cut it. I
don’t care where you are going to drop. (Allah (swt) wants to
introduce himself to us)

7.2.2 Attitude of a Ma’soom

The attitude of a ma’soom like Prophet Yusuf (as). He says I
seek refuge with Allah (swt). After what happened to Prophet
Yusuf (as) the women (Queen of the time) tried to seduce the
Prophet (saaw). After the failed attempt she invited a lot of
women in a gathering a had Prophet Yusuf (as) attend that
gathering to try to win him over. The moment they saw him
they got excited. Then she said:
I seduced him (and tried to attract him) but yet, he asked God
to rescue him
Then she said:
Still I haven’t given up, if he is not going to respond to what I
am doing I am going to put him in prison.
One women said, she has promised that she is going to jail
you, another said look it is going to cost you your life, another
said don’t you have any desires. This is the example of the
Shayateen coming back and trying to harm us in greater
number. He said:
Oh God, prison is more sweeter to me than what they are. If
you do not safeguard me from their plots. God there is a limit
to my patience. If you don’t help me I will be deceived by
them.
He sincerely invoked Allah (swt), and Allah (swt) responded by
helping him.
A good supplication to make in this situation is:

A’othou billahi mina shaytan al-rajeem, billahi a’taseem

I seek refuge from the cursed shaytan, and hold fast to Allah
(swt)
Imam Sadiq (as):
Whoever believer (male or female) approaches what Allah
(swt) likes, Allah (swt) approaches towards all of what you
like. Whoever is hanging on to Allah (swt), Allah (swt) will
safeguard you. If you have sincerely asked Allah (swt) for help,
let the heavens fall down – it will not effect you.
Imam Sadiq (as):
If you want to be victorious then hold onto the rope of Allah
(swt).
One of the examples with the rope of Allah (swt) is the
Qur’aan, another example is being a good muslim. Also
meaning holding fasting to Ahlayl Bayt.
Hadith Qudsi states that:
On the Day of Judgement Allah (swt) addresses Fatimah, you
will go forward so remember that whoever held fast to you in
this world. On that Day everyone would wish to be follower of
Fatimah (as)
Hold fast to Allah (swt), He himself is around for you and not
his rope. Prophet Yusuf (as) asked for help from Allah (swt)
himself.
Prophet (saaw):
Yes you have all your resources, but we have Allah (swt) – the
best of resources. Such a good helper we have.
7.4 Ways of seeking help with Allah swt
7.4.1 Decide not to want anything, be content in whatever
Allah swt provides
You need to exercise this – decide not to want anything,
whatever Allah (swt) wants. I am at the disposal at the will of
Allah (swt). Then in situation of sin Allah (swt) will help you.

A young fellow fell in love with a girl and they wrote to each
other, and he proposed to her again and again but she
refused. She however found a way out by saying do you really
love me? He said offcourse I do – so she said if you really love
me then leave me alone. If you choose not to leave me alone
then you would show that you are loving yourself. He then
left what he willed and succumbed to her will.

7.4.2 Cut your attachment to this Dunya

Do you know what happens when the temptations are there –
cut your attachment to this dunya and the akhira. So that
when they tell you that islamically you should stop doing this
and that you have no problem with it.

7.4.3 Keep in touch and in-tune with Allah (swt)

Keep in touch and stay tuned with Allah (swt). So that your
engagement is more in line with what Allah (swt) wants you
to do.

7.5 Final words

This mountain of life that we are climbing can not be made by
oneself.
Imam Sadiq (as):
Iman has its degrees, if you are on the second or third degree
do not look down upon people.
Each on their own time, we where all on a worse level before.
The methodology of tabligh is very sensitive.
Imam Sadiq (as)
Do not push people, otherwise they might reach higher stage
than you and what then if you castigate down upon you.

8th Station – Fleeing away from bad – Al-Farar

8.1 Important Reminders

- We are getting close to the gates of perfection.
- These 100 stations have been divided into 10 stages and
each stage contains 10 stations.
- It is right about the time that we make sure that our seat
belts are fastened. Whether you are young or old – make sure
that you not only collect the medicine. The key is to put it into
practise.
- In practical Irfan the more time we have the better it is
- Usually all these stations concerns the beginners (al-
mooreed), intermediate (as-salik) and those in the advanced
levels (al-wasaleen):
- Imagine a triangle with three different shapes – it applies to
the beginner as much as it does to someone that is in the
intermediate and then the advanced level. For example the
repentance of Ahlayl Bayt is different to the repentance that
we normal people make.

8.2 Introduction to this Station

Reference for this station is in Surah Al-Zariyat:
[Pickthal 51:50] Therefor flee unto Allah; lo! I am a plain
warner unto you from him.
This station in particular is only mentioned by Khary Abdullah
Ansari,
Also in Surah Jam’eh

Say (unto them, O Muhammad): Lo! the death from which ye

shrink will surely meet you, and afterward ye will be returned
unto the Knower of the Invisible and the Visible, and He will
tell you what ye used to do. (Qur’aan – 62:8)
For example:
In a war situation whenever the sirens go off your main
priority is to find a safe place to hide, regardless of whatever
you are doing.
This is like the situations where one is fleeing from a
dangerous creature or situation to a safer place. Qur’aan
keeps advising us that Shaytan is your clear enemy and had
sworn that eh wants to put your down. Seeing that he has
made you an enemy, you also have made him an enemy. This
Farr is a command from Allah (swt). You are to run away from
Shaytan to Allah (swt).

8.3 Two (2) types of Jurisprudence in Islam:

8.3.1 Lower Jurisprudence
Lower Jurisprudence – Islamic law, the focus is how to offer
my prayer in a correct manner.

8.3.2 Greater Jurisprudence

Greater Jurisprudence – there are certain commands which
are present in the Qur’aan, and the Arif would know and
apply them through practical Irfan. For example – when you
hear the call of prayer leave all trading before. An Arif teaches
us how to offer our prayer in a manner that is accepted by
Allah (swt).

Both the Faqeh and the Arif looks at the Qur’aan, but they
take from it different things. For example – wherever there is
a command given by Allah (swt) in the Qur’aan the Arif takes
it as an obligatory act just as praying five (5) times a day.

8.4 Best meaning of al-Farar:

The best meaning of Al-Farar:
To flee from what doesn’t exist to whatever always exists
An Arif believes that everything other than Allah (swt) does
not exist. So anything other than Allah (swt) is not a place of
refuge because in reality it doesn’t exist. There is no reality in
these non-existent items. If you want to flee the only place
you can go is Allah (swt) it is the only safe place you can go.

8.5 Three (3) stages for Al-Farar:

8.5.1 Fleeing from Ignorance to Knowledge
Flee from ignorance to knowledge, you have faith in what you
are doing – you need to seek refuge from knowledge.
Hadith quoted from Ahlayl Bayt from Prophet Jesus (as):
Flee from these types of people (person whom is not
intellectual) as much as you would flee from a wild lion
attacking you.
Qur’aan tells us that there are some people that are the
opposite – they flee from knowledge.
Their situation is like wild donkeys flee from the hunter Not
only do they flee from the invitation of good – but they are
offended

8.5.2 Fleeing from Laziness to Readiness

Flee from laziness to readiness (enthusiastic): - if you want to
get close to God you always need to be motivated
Imam Ali (as):
There is a virus for success and that is laziness
This virus also applies to the declination of the civilisations
and communities. When they loose their things and projects is
because you loose your motivation and enthusiasm. If you are
always motivated then you should always be prosperous.
Prophet Mohammed (saaw) in a hadith informs us that the
lazy person is introduced in four attitudes and signs:
a. He delays until he neglects
b. He neglects until he misses
c. He misses until he commits a sin
d. He is fed up

This is the plot of Shaytan, he gets us to miss things – be

aware of this.

Khar Abdul says that you have to flee from laziness to being
enthusiastic to get to the second level of Fleeing to Allah
(swt). There are three practical ways to do this:

a. There is no such thing to be upset and depressed when

others get upset and depressed. Also in the most stressful
situation you can make yourself very happy. How you react is
– like you can convince yourself that you are the most
happiest person in the most in the most stressful situation.
You are just put in a situation – enjoy it!. We need to re-wire
our brain for reaction. For example there was a man whom
got a lift in an open van in the back on a very very cold middle
of the winter and snowy. The man sat there gave himself a
hug and kept telling himself that it is so hot outside. The
physically situation can be such that you rewire your brain to
change your reaction to external environment.

b. There is a part of the brain called – reticular activation

system (RAS), it is the centre of attention and motivation. It
determines whether the person is highly motivated or a bored
person.

Have you ever experienced this – that you purchased a car,

from the day that you started driving the car you noticed how
many similar cars there are in the community. Do you know
why? The reason is because of the RAS part of the brain. In
our day to day life there are numerous signals to the brain and
the RAS filters this and picks up the points that are relevant
and that it is interested in. The reason why the brain picked
up that there are other similar cars out there to the one that
was bought is that that RAS part of the brain picked it up.

In the commercial world the way things are marketed is such

that when we think of drinks we think of fizzy drinks like Coca
Cola.

If you are very lazy for example like Jama’et prayers. In your
journey towards perfection you want to flee from this
towards Allah (swt). To do this you need to come across
signals and send them to the RAS part of the brain for
motivation

Hadith (very authentic and no doubt) from Imam Sadiq (as):

Every one prayer offered by yourself in comparison with the

same prayer in Jamaeh, the later prayer is 24 degrees higher
and takes you the level 25.

On the Day of Judgement do you want to go to level 1 or go

up to level 25? For someone whom is serious for their journey
they should take this into consideration. Actually they should
get this hadith and take them into the RAS component of the
brain. That way the boredom could be killed.

c. There is one dua – one of the characteristics of Islamic Irfan

is that you need to ask Allah (swt) to help you out all the time
through supplication and Dua:
Allahoma inni a’outho bika minal hammi walhozn wal a’jze
walkasel Pray to Allah (swt) to take the laziness from me
8.5.3 Be Generous
Put into your day to day agenda to be generous. When you
are giving the charity out you are helping yourself spiritually
before anyone else. Zakaat means that there is a tree and that
you are cutting the tree such that the tree grows more. For a
salek it is key to flee from being stingy to being generous.

9th Station – Spiritual Exercise – Al-Riyadha

9.1 Introduction of this Station:

Sometimes when people want to talk about Practical Irfan
they menti on Al-Riyadha. It is key in the practical element
and relam of Irfan.

Riyadha or self exercise or self discipline.

People that have done this Riyadha – say that it is not enough
that you can just wish that good will come to you. You need to
start practising it in your day to day transactions. Riyadha is
taken from the word Al-Roudha. As is mentioned in the
Qur’aan – in Arabic it means where there is a piece of land
that attracts some water because of its lower ground. Another
expression is translated into gardens. Gardens of Heaven is
called Al-Roudha.

Al-Riyadha is meant literally for when the animal or horse

trains break the wild animal as suggested by Khary Abdullah
Ansari. To domesticate the animal it is called Al-Riyadha on a
literal level. To make the animal ready for whatever you want
it to. To tame the wildness out of the animal as well as train it
to do whatever you want through some exercise.

The same can be applied to humanity to tame the animal of

the self. Urafa are adopting the term used in another world
for their own perfection and promotion.

9.2 Three (3) types of Nafs:

This anology is important to understand the self, we have
three types of souls:

9.2.1 Nafs Al-Ammarra

Nafs Al-Ammarra, means the soul of a human whom is not
trained or domesticated and is commanding to do whatever
bad there is. This is itself is divided into three (3):
i. Nafs Al-Behemeyya: wild animal soul, this is a type of a soul
of a human that is acting like an animal. If there is a
provocative situation they cannot control their desire and go
with they Nafs
ii. Nafs As-Sabo’eyya: a person whom acts like an animal
when they are angry. The person whom has controlled himself
and his anger is better. The less you can control your anger
the stronger the power of this nafs and vice versa.
iii. Nafs As-Shaytani: this is an evil or satanic, which is all sorts
of devilish elements embedded into the soul. To commit a sin
for this person is like second nature. They do not even feel
guilty about it, this is because they are indulging into it. The
more you give it the more demand there is for this and on and
on until they die. Qur’aan tells us that such people, their
hearts are rusted – what you need to do is polish it. The more
you polish the heart the more it reflects reality.

9.2.2 Nafs Al-Lowwamma:

Nafs Al-Lowwama: the blaming soul, the person in this
situation is better than the previous one. The person commits
sin sometimes but feels guilty eventually. They go absent
minded at times leading to sin and then they feel guilty then
make a commitment to change. In their spiritual life they are
not settled. Qur’aan is warning as well as the Urafa – for how
long will you be unsettled in your life. Either way you cannot
afford it to be one minute sinful or one minute rightous.
Because you could die when in a sinful situation. If you feel
guilty then this is a good thing because you can repent and
change.

9.2.3 Nafs Al-Motma’enna:

Nafs Al-Motma’enna: the soul which does not commit sin any
more. It controls the shawya (desire), as well as other things.
The purpose of Riyadha is to domestic all such powers of
desire and lust and anger under control. The focus is not to kill
these but to control it because they are relative things. Good
or bad relative to how it is used.

9.3 Four (4) differences between Riyadha and other schools of

thought:
There are four differences between Riyadha and other schools
of thought or religions:

9.3.1 Nature of Riyadha:

Difference between Riyadha and like the hindu spirituality is
mainly in its nature. The intention of Islamic Riyadha is not to
kill the desire so that they do not have it any more. It is not
that Prophet Yusuf (as) practised the killing of his desire so
that Zulakhar could not get to him. Rather he domesticated
his animal instinct in relation to desire, lust and anger. Urafa
say that isn’t it amazing that you do physical training on a
baby and when it comes to spiritual exercise they are like a
chicken. Like a person whom cannot even close his eyes. Urafa
say that you should not kill you desire,

A man decided to live in the cave, and people came to him

and said that why don’t you join us in the city. He said that
there is a lot of sin in the city, I cannot control myself this is
why I cannot go to the city. An Arif advised him that make
sure that you make yourself deaf, dumb and blind because
you will come across a sinful situation somehow. This is not
riyadha. Go to the city and do your business. But when it
comes to a sinful situation then just be strong and you will be
ok. In the beginning it may seem embarrassing but it is not
embarrassing because its us that are looking at ourselves
mostly. It is us that have the problem

A story of Abu Sai’d Abu Khayr

One of the great scholars of the 4th and 5th decades. In one
sentence he met with Abu Ali Sinah. Whatever I know he sees
(Abu Sinah said about Abu Sai’d).

What he was doing was that he was giving a lecture, and was
giving out home work – per student. One day someone came
to him from a rich background and said that I want to enrol in
the practical irfan classes. Abu Sai’d said that there is going to
be a large cost involved in this are you ready? The man said
yes, money is not a problem I am determined to enrol in the
session. Abu Sai’d said I didn’t not mean money but are you
serious. He said yes. He came to the class and Hasan Muaddab
the student was given home work and that was the he was to
go to the shops and buy some meat the liver, and heart of the
animal and put it on the back and walk back and bring it here.
Hasan said, I can not I have some slaves which can do this
work for me. I have not done this before its ok ill get the
slaves to get the meat. Abu Sai’d say no, you have to do it all
by yourself. This is your personal homework. Hasan said that
on the way he was sweating and it was very embarrassing
Beucase I was instructed that on the way back I have to walk
through the city bazzah. All the shopkeepers know me and my
family. It is a rude embarrassment and shamefully situation
that I was in, sweating, embarrassed I was dejected. Anyway I
returned the meat back to the teacher Abu Sai’d and informed
him that I didn’t see any point to the whole exercise. I could
have done this in the easier way. He was instructed to go to
the other side of the river and wash the meat in the river and
bring it back to him. Hasan said oh no, no way I would do that
give me a break. Do you want to learn Irfan? Yes, I am serious.
I went again and was baffled as to why the sheikh is giving me
a hard time. I came back and sheikh told me that now you get
changed and wash yourself and go back to the bazzah where
you think that the people have saw you. He said offcourse
they saw me and would testify to this, it would be a big
embarrassment. Go and ask him. Hasan said that one the way
I was preparing on the way how to talk with the people when
they interrogate him – with things like why did you have to
carry the meat on your shoulders. It is a shame to your family
and background. He said that I was preparing some answers
for how to answer the questions. He asked each one of the
pople and not a single person testified to noticing him. He
went back to the sheikh and said what did you do – did you do
some magic that the people couldn’t see me. Abu Sai’d said
there was no magic involved the only problem that you
thought that you were embarrassed is that the problem is
with you. It is an internal problem. People don’t really care in
reality. Fix this problem. Sheikh Abu Sai’d informed all his
students that stick around tonight you will be having some
nice food. It is called the pride of Hasan Muaddab because I
wanted him to kill his pride.

9.3.2 Quality of Nafs:

In its quality, the way in which it is performed. This is
important for anyone that wants to undertake Islamic Irfan.
Imam Ali (as) says:
If you want to take any Riyadha then refer to Jurisprudence
Story:
There was a scholar that to punish himself he would lie on
nails naked. His team mate couldn’t work out why he was
doing this. The person said that he was lying down on the
nails to kill the nafs. One day they went to Allamah Tabatabai
and asked him – that there is someone that wants to take the
comfort of the body. The answer was that if you want to do
Riyadha you need to go to Jurisprudence. Do the Wjibat,
obstain from the Haram things, then you can continue with
the Mustahabat and analyse the Makrooh things. The best
exercise is to be religious and sleeping on nails is not Riyadha.
Prophet (saaw) advise to Abu Dhar:
To hold hot charcoal is easier than to be religious

Some people from other religions (Hinduism) with their own

exercises say that look they can walk of fire. In the end this is
not a big deal, it is easy to walk on fire but it is harder to walk
on yourself – think about it. It is a big deal to kill your pride so
that you don’t show off any more. The human diseases are
harder to control. Imam Ali (as) in NB in letter sent to one of
his delegates:
If you want to know how Imam Ali (as) is doing riyadha,
practise piety.

9.3.3 Purpose of Nafs:

Purpose of Riyadha is not to do miraculous things in the
world. Some monks are able to do some amazing things. Like
pointing at people and plains in a war situation and
automatically killing them. In Islamic Irfan the key is not to do
these types of things. In reality this is simply misusing the
power of the self. Is there more in life than meeting Imam
Mehdi (as)? The Imam Mehdi (as) says that you will show off
and collapse spiritually if I visit you. For example we are told
to read Dua Ahad

Imam Khomayni in his book 40th Hadith, quotes from his

teachers teacher:

We want to know whether this Riyadha is Islamic or not. One

method to verify as to whether it is within the bounds of
Islamic Jurisprudence. But there is another check – not only is
it done by Islamic Principles, but is it done by pleasing God or
pleasing yourself. If you do it only for Allah (swt) then this is
Islamic Riyadha. The intention is very important in getting the
focus right.

9.3.4 Benefit of Riyadha:

The benefit of the riyadha. In other schools of thoughts they
think that their exercise is such that when it is done you can
for example walk on fire. Urafa say that in the end yes it is
possible after spiritual exercise you can meet the Imam of our
time (as), but you need Allah (swt)s help.

To catch a fish you need to go fishing, but not everyone that

goes fishing catches a fish

Urafa mean that you try your very best, that is the most you
can do. At the end of the day if there is no blessing from Allah
(swt) then it is useless. The blessings comes for those that put
in the efforts. We are absolutely dependant on Allah (swt).
This is the key in understanding Towheed – nothing is from us.
An Arif doesn’t see himself, it was all the blessing of Allah
(swt), not my own endeavour. Even though this endeavour
was required to attract the blessings.

One of the students of sheikh Tehrani (was one of the people

of the creams of Irfan)

Noticed one of this students was going too fast in this journey.
I saw him really killing himself. Why are you doing this? He
said because I am trying to purify myself. I told him pray to
God that the gates of blessings can be open to you. You know
when I learnt this? It was when I was invited to someone’s
house. There was a big guard dog - I tried a lot of tricks to try
to get him away from me but they didn’t work. At the end of
the day after I lost all my hope I just cried to the owner of the
house – please just stop the dog. In one second the owner
whistled to the dog and in that split second the dog
automatically became domesticated. So quiet and like a
chicken, and I passed. I learnt a good lesson from this in my
spiritual journey. At the end of the day do all the tricks you
can do – but then pray to Allah (swt) the All-Sustainer to help
domestic my soul. Unless we do this we cannot reach high
levels of spirituality.

A Muslim Murtath – says that whatever good you see in me is

from Allah (swt). Nothing is from me in reality.
9.4 Two (2) types of Al-Riyadha:
9.4.1 DirectRiyadha:
Direct Riyadha and self discipline, it is divided into two
branches:

1. Theoretical Method:
Related to in a simple language is simply riyadha through
learning and studying. You have to give up some sleeping
hours and the beauties of life to gain something for yourself.
The process of learning does not get together with the
comforts of this life. The key is to learn your religion. The
student in deen is not expecting much in return.
Imam Ali (as)
It is impossible for you to step into the world of practical Irfan
unless you have enough knowledge of the religion.
For example: Islamic Theology, Jurisprudence,
Teachers of Irfan do not teach Irfan unless you are Faqih or
you are on the way to reaching Ijtihad. If you are studying
Irfan you need to be aware and apply the theoretical side of
Riyadha which is following the jurisprudential and ethical and
moral obligations.
Need to activate the type of intellect that Urafa say – that you
start learning by activating your main senses of touch, feel,
smelling, then you activate your inner senses, then you start
learning aboutthings in a subjective level. (for example you
are not teaching a child subjective issues just that this apple
plus this apple equals two, then over time you are getting
them into the subjective method of learning). In each level the
memory, capacity and processing power of each level is so
rich that you become ready for practical Irfan.
If a person learns but do not practise it, Prophet (saaw) said:

That those people that learnt what to practise and have not
practised it will be on the Day Judgement will stay away from
him because of their stench

2. Practical Method:
There are many branches:
a. To polish: to polish your soul and your heart by means of
what you have learnt in the previous steps of theoretical
riyadha.

Your mission in polishing yourself is that you have to be

mindful of everyting you have to do in Islam.

Abu Bakhair one of the students of Imam Sadiq (as):

He said in our neighbourhood his income was not halal. His

house was like a nightclub, drinking, music, etc etc, we were
not comfortable. I started to preach to him every opportunity
I had I was talking to him. One day I was going crazy because
of the music in Ramadhan. I want to sit with him for one hour
talking to him so sincerely that I was in tears – what sort of
lifestyle is this. In the end the person said that ok ok I am
doing wrong but I can not help it, I am addicted. Even though I
want to stop I cant because my friends will no allow me. Next
time you go to Medina to visit the Imam Sadiq (as) ask him to
help me out with some advise. A few months later he went to
Hajj then to Medina. He met with Imam Sadiq (as), the imam
said that when you go back to the guy give him our sallam and
tell him one thing. Leave this lifestyle that you have and I will
guarantee paradise for you. Abu Basih went back to Kufa and
said that after his visit he went to the guy and informed him
of the message from Imam Jaffar Sadiq (as). After the message
with communicated he said are you serious do you swear to
God about this? Abu Basih said yes, I swear to God that that
was his exact words, the other guy was in tears – yes I
understand I got the message. He left that lifestyle and a few
days after that he left the house and his lifestyle. Until a
messenger came to me (Abu Basih) I am wallah practising
what Imam Sadiq (as) has advised me. All the things that I
have acquired I am selling I don’t have enough food to eat and
clothes because I had acquired them in a non halal method. I
went home and got him some food and clothes. A few days
later I came to learn that he was sick. I paid him a visit. The
man was poor and miserable and was sick and doesn’t have
all those tihngs that he had before but happy that he is
practising what Imam Sadiq (as) had told him to do. He was in
a grave situation at times conscious and at times not, he
opened his eyes and he said that ya Abu Basih the promise of
Imam Sadiq (as) was true. He later on went to Imam Sadiq (as)
and before he went in to talk to him he said we have fulfilled
our promise to the guy and now he is living in paradise.

Imam Sadiq (as) had no personal benefit for promising that

person in paradise. Whatever Allah (swt) has given to Imam
Sadiq (as) he has given to Imam Mehdi (as). Have no doubt
that Imam Mehdi (as) also is telling us the same.

This is not a simply exercise to do that is why it is called

Riyadha in Islam.

b. Put all the rubbish out, there are so many idols in our heart.
We have to kick them out one by one. One method is to get
rid of all types of gossiping, lying, backbiting etc they are
obstacles between you and clear vision. Prophet (saaw) said:
If you are mindful of what you say and hear then you can see
what I can see
This means being able to see the Angel and other things. Why
is it that we cannot see the angel? Because there are some
obstacles in the way of our vision.
Urafa say that in this stage you have to reduce your sleeping
hours and other things.
Imam Ali (as):
When Allah (swt) wants to share something good with one of
his servants with belittling his food and sleeping time
One Physician said:
We are digging out graves with our teeth (because of the extra
foods we are eating)
Prophet (saaw) said:
To have a full stomach causes aot of diseases
Make sure that if you are finished eating and want to eat just
leave it. Don’t let your desire go freely. This is the way to
control your Nafs and Soul.
Imam Ali (as) in the Sermon of Pious people:
One of the ways that I have trained myself is this – and this is
how the pious people train themselves that every time your
soul disobeys you have to punish him. (today you have to fast,
so that your Nafs comes under your control not vice versa)

c. There is a golden hadith from someone called ‘onwan al-

basari (narator) over age of 90 when he comes to Imam Sadiq
(as) he asks Imam (as) to do riyadha al-nafs. Teacher of
Allamah Tabatabai in Iran was Sayyid Kozim At-tabatabai was
an amazing man in theoretical and practical irfan. Allamah
says that his teacher used to say that you should write this
hadith down and put it in your pocket with you everywhere.
And a few times a day refer to it.

Private Session Imam Sadiq (as) gave to one of his students

(hadith):
Tabatabai:
Ayatollah Said Qodthi, was a blessed man in performing the
Karamat and Irfan.
They quoted from this Ayatollah, he used to say write this
down and every day read it once or twice a week. (any advise
for these people is a gem).
(Background to this story someone with the age of O’waan al-
Basri, he was 94 years old and I used to attend the lesson of
Imam Maliki Ibn Annas until Imam Sadiq (as) came to Medina,
when he came I wanted to learn from him. I asked him to
come, the servant came back and said that he was busy. I left
that he said that if he saw some good in me and would have
accepted me. He went to Masjid AnNabbi and prayed to Allah
(swt) make the heart of your son Imam Sadiq (as) to be more
inclined towards me. I stayed at home and didn’t attend the
lessons of Imam Maliki, until after a while I lost my patience
because I need to learn from Imam Sadiq (as) the second time
and it was Afternoon prayer. The servant came out and asked
to see the Imam (as) he said the Imam is praying. I don’t care
until he is finishing the pray I will be waiting for him. Until
finally he was allowed to come in and visit the Imam (as))

Hadith:
I greeted the Imam and he greeted me, (the kunya of O’waan
was Abu Abdullah) may Allah (swt) really make you deserved
of your name and practise based on your name. (just make
sure that you are Abd Allah) then he says what do you need,
he said that I asked Allah (swt) to make your heart inclined
towards me, (indirectly he says that he wants you to be his
teacher). (imam wanted to see how serious the student want).
The Imam (as) said: knowledge is not by acquiring, it is a light
that Allah (swt) plants in the heart of those that he wishes to
guide. If you want to learn this type of knowledge you need to
find the reality of devotion of Allah (swt). (major part of
learning how to emerse oneself into Practical Irfan – you will
be told word by word in your dreams, things that you haven’t
learned in the books) Imam says that if you want knowledge
then practise what you know and Allah (swt) will fill in the
rest. What is the reality that the central core of knowledge is
the devotion. (servitude to Allah (swt) through devotion). If
you want to meet this reality to devotion to God do the
following:
1. Abd – the slave of God is the one that whatever Allah (swt)
entrusted him with he doesn’t see it as owned by himself.
Because a slave doesn’t own any property. They see the
property as the possession of God. They spend it the way that
Allah (swt) wants them to spend it.

Once you can do this – then giving charity becomes easy,

because it is not ‘our’ property it is Allah (swt)s property.

2. He does not plan for himself, He has left all the plan based on
Gods plan (it may sound difficult at first). Once you leave all
affairs to God then tolerating calamities of God is so easy.
(whatever happens is in your best interest)

3. All his engagement is with what Allah (swt) has ordered him
to do and avoided what Allah (swt) has prohibited him to do.
(do wajibat and avoid muharramat). If you do this then you will
not get any change to argue with people, to gossip etc

If one is blessed with these three, it becomes easy to

challenge Iblis and people as well, and their journey in this
world becomes easy, then acquiring things in this dunya is not
to show off, they are not trying to get wealth so that they
have an upper hand against them, they do not waste anytime.
This is the first stage of Taqwah.

Imam (as) refered to the ayah in Surah Qasas

As for that Abode of the Hereafter We assign it unto those

who seek not oppression in the earth, nor yet corruption. The
sequel is for those who ward off (evil) Qur’aan – 28:83)

Sometimes we are in a situation where we believe that we have

to fix the other person up, we don’t have to have the upper
hand.

Now Imam (as) said that you need to find the reality of
devotion for the initial classes. Student said ok, please advise
me. Imam Sadiq (as) says that I have the following nine pieces
ofadvise for those that are travelling towards Allah (swt) I ask
Allah (swt) to give you the blessings to be able to practise
these:

- 3 out of the 9 recommendations is for the Riyadha al-Nafs

i. Beware, beware, don’t ever eat what you are not desirous
for. If you eat it will cause yourfollishness and stupidity.

ii. Do not eat unless you are hungry,

iii. When youeat make sure that it is halal,

Say bismillahi rahman arraheem before you start eating,
Remember the hadith of the Prophet(saaw):

Mankind has not filled up any worse container than his

stomach. If you have to fill it up then divide it into three –one
third for food, one third for drink and one third to be able to
breath.
- 3 are in relation to power to control your anger:

i. If someone turns around and threatens you by saying things

10 times against you, you turn around and say even if you say it
ten times bad about me I will not say a word.

ii. If you are in a situation that someone is insulting or accusing

you, tell him if you are right may Allah (swt) forgive me, if you
are wrong may Allah (swt) forgive you.

iii. If someone is threatening you withinsult then promise him

with advise and care.

- 3 of them are in regard to knowledge

i. Whatever you do not know ask the scholars. But remember

that when you are asking, don’t ask to embarrass or hassle
them.

ii. Beware, never act your own opinion. Escape from giving
youropnion just like you will run away from a lion. Never tie
your responsibility with giving personal opinion

iii. Get hold to precaution, if you can find a way for precaution
thenits better.

That is enough ya Abu Abdullah, you wanted me to advise you

and I advised you. I am a type of person that I have so much to
do for myself. If you are among those that follow my guidance
my greeting is for you, otherwise you do not have my greeting.

(initially when O’waan wanted to see Imam (as) he was busy

with prayers not other)

d. At-Tahliya – How to deal with people in the social life. This

is one of the serious battles and obstacles for anyone that
wants to fulfil their journey towards their perfection. Previous
acts of riyadha like night prayers etc is personal whereas there
are other things relating to the social life because it is harder.
Imam Ali (as) said:
Suggests that if you want to train yourself do this riyadha by
gaining the good manners. Because by doing so you can reach
the status of someone whom is constantly fasting and doing
night prayers
Prophet (saaw) said:
Man through their good characters can reach high position in
the Hereafter, even though they don’t do all the mustahabbat
in terms of their acts of worship
A story:
A poor man was sitting and crying, a man approach him and
the poor person said the whole day I was looking for a job and
had no luck, I don’t even have enough money to buy some
bread. The visiting man also began to cry and said I will stay
with you all night crying. The poor man said, look I don’t need
you to cry I need some of your bread. Im crying as a sympathy
for you, I will cry all night with you but don’t touch my bread.
Sometimes it is easy for people to cry, but due to pride hard
to give something from that which they love.

According to Ibn Arabi this is the real Riyadha, he says that the
real Riyadha is when one goes against their Nafs.

The more Arif you want to become the more happy you
should be. Ibni Sina – the arif is one that enjoys these
characters, they are joyful, they are always happy, always has
a smile on his face, very approachable.

Prophet (saaw):

If you want me to tell you by I have come to you, it is to

complete the high and nobble ethics and morals .

Do you want me to tell you whom among yourselves (there

was a group of them sitting with him) is most similar to me?
People said yes, and started making some suggestions like the
one whom prays 100 rak’aat etc. The Prophet (saaw) said:
‘The one that has the best character’
Why? Because the Qur’aan introduces the Prophet (saaw) as
very approachable.
Imam Ali (as):
When people were blaming me, one of the ways the enemies
were trying to put him down they were saying that he was
humorous.
They were very friendly and people would find it very friendly
to talk to them
Hadith:
Islam is good manners
Said Ibn ‘Obadi (good companion of Prophet(saaw):
Participated in battles of Badr, Uhud and Khandaq and soon
afterwards he died. The moment the news reached the
Prophet (saaw) he rushed to his house to participate in the
funerals. He was holding the kaffin until it was taken to the
cemetery. He even digged the grave for him. His mother said –
lucky you enjoy the paradise, he even put you into the
grave. Prophet (saaw) said that 70,000 angels attended his
burial. But the moment that his mother said – lucky you enjoy
the paradise, the Prophet (saaw) said that I do not want to
break the heart of the mother but do you know that I put him
in the grave, but the moment I put him in the grave he
received a great pressure in the grave. When they asked the
Prophet (saaw) even Said? His death was due to being caused
by the battlefield, and all the angels attending the funeral and
you with you hands laid him in the grave how could this be so
asked the companions? He said (saaw) yes, because he did not
have a good attitude with his family. He was tough and giving
them a hard time. The moment when dad arrives his children
were scared.

Sheikh Hasan Hafiz Allah:

Was telling his students, that when I was younger it was a
long hot summers day and I had a quick nap at home to
reenergise. My children were making a lot of noise and I was
very exhausted. It was annoying, I lost my temper and was
shouting and they were scared. They kept quiet but then I
regretted this. It is not only my house it is theres’ too. The
following day when I went to Irfan class my teacher told me
that with this hot temper that you have forget about the
spirituality that you have. He advised me that if you want to
control your temper say – salawaat. My teacher told me that
Riyadha is not in the mosque it is outside the mosque.

Another teacher:
I was eager to meet Imam Mehdi (as), there is a Masjid Sahleh
in Iraq if you go attend Maghrib and Isha prayers there. He
had to tdo this for 40 days, he did this again and again. Once
that I was not doing it between being awake and asleep. I was
asked do you want to meet the Imam (as) he said yes. To get
to him you have to travel to another city. I started doing the
40 days until it was the 37th night I received another voice
advised him that you must go to another city and go to a shop
keeper the locksmith. I went there and the moment I entered
the shop I saw Imam (as) was sitting at the end of the shop
and I greeted the Imam (as). He also greeted him back and
pointed to him to be quiet. One old lady whom could hardly
walk was asking the shop keeper was willing to buy the lock
for three dollars. The shopkeeper looked at the lock and there
was nothing wrong with it. Why do you want to sell it for $3 it
is worth more? She said you must be kidding any locksmiths I
asked along the bazah said that it was only worth $1, and I
needed $3 so that is why I am asking you for this amount. The
shopkeeper said easy I can sell it for $8, and I will buy it from
you for $7. Imam (as) told me inside, talking, he told me that
do you know how you can see us with arba’een, fasting and
praying is good. If you want to see me then be fair to people
and we will come to see you. The shopkeeper is not an Alim
but he is a fair businessman. Once a week I make sure I pay
him a visit.
This is the difficulty of riyadha.

Two concepts of Morals in Islam:

We have two concepts of Islamic Morals, the riyadha we are

talking about refers to the second type of Islam Moral code.

1. Mahaseem Al-Akhlaq
Mahaseem al-akhlaq – good character and good manners,
how to deal with people nicely. It is good to do this but
doesn’t require much riyadha.
Imam Sadiq (as) was asked, what is Mahaseem al-Akhlaq? He
said:
To be humble with other people, to be polite conversation
and greet your friend with a smile on your face.

10th Station – Hearing – As-Sama’

10.1 Introduction to this station:

The concept of Hearing, is one of the more controversial
issues in the area of Irfan.
Some people ignorantly think of music and dancing from a
jurisprudential perspective.
Urafa make the wording of their books quiet ambiguous
because they feel as though not everyone should be able to
understand the terminology of their wordings and what they
mean.
The music that the Urafa are talking about is a spiritual music,
The lowest level of hearing covers –

ø They say when you really open your ears and hear, the
whole universe is based on this music. There is a universal
harmony. If the meaning of music is a harmonious melody. If
you go to the beach or the forrest and open your ears you can
hear a lot of things. Like stepping outside your housein the
early morning. You can even apply it – if music is a
harmonious melody then we are born with the beating of the
mothers heart. This is the very first sound that we have heard.
Urafa believe that sinful people have misused the term ‘wine’
it is not the same meaning as liquor. On the same token the
word ‘hearing’ is different to music as Urafa and others look
at the word.
ø Before we are created, there was a melody put in our brain,
and that makes a melody like ‘music’ so far as it is harmonious
we enjoy it. We naturally react to it.
ø To ignore a harmonious sound is going against our nature
ø Before the fall of Adam (as) , they took an oath from all of
us from Allah (swt), this is why we enjoy the harmonious
melody that we hear in this world.
ø There is a melody in the Qur’aan and it is not poetry – it is
harmonious, it is the wording of nature and words of Allah
(swt).
In this session Urafa, say you need to develop such a stage
that you become the recipient of heavenly voices. You keep
listening until you do not need to attend any lectures. The
lessons that you will receive should come from the sources
themselves. Why is it that we do not hear the reply of the
Prophet (saaw) when we give him our salam in our salah?
What is the problem that our inner senses are not activated?

The reference for this is in the Qur’aan:

If Allah (swt) Knows a benefit in that persons he will make him

hear those voices

Why?
10.2 Three (3) approaches to Hearing:
There are three (3) approaches that allow us to be or not to be
the recipient of this hearing:

10.2.1 Putting your fingers in your ears to stop hearing:

People when they come across this religious and heavenly
sounds – their attitude is that they immediately put their
fingers in their ears. This is the expression that the Qur’aan is
using. They block the gates of receiving these voices – the
result is that they become deaf, dumb, and blind not
physically but because they used it that much in the wrong
way it is as though they don’t have it - 2:18 or 2:171

For example – a husband that hides money away from his

family, he has and has not the money
10.2.2 They listen but mock at it:
Yes they listen, but they listen just to mock at it Surah Anfaal
And when Our revelations are recited unto them they say: We
have heard. If we wish we can speak the like of this. Lo! this is
naught but fables of the men of old.(Qur’aan – 8:31)

Please refer to the commentary of Anam: 25 and 26, for "the

tales of the ancients"; and al Baqarah 23 and 24-the challenge
of the Quran to the infidels (who said: "We have heard this
before, and we could say words like these which are the tales
of the ancients") to "produce a chapter like it, and you will
never do it."

The only problem they have is that they haven’t had a taste of
this.

If you start hearing and ill tell you how, then you can reach a
stage whereby you sleep and you intend to wake up for
4:50am 11 to 5am you here the voice of the angel so clearly
that you open your eyes. This is ‘hearing’ – there are some
voices that if I am deaf it doesn’t mean I cant listen to them.

Story of an Ulama:
You can elevate yourself that you hear the tasbeeh of the
trees
You become like Prophet Ibrahim (saaw) so that you can hear
it again
Once you hear the heavenly voice, then you are happy to give
your life for this.
If you know whether you heard the 2 rak’aat in your life then
see whether you hear the reply of Prophet (saaw).

10.2.3 They come and they listen with divergent intentions:

They come and they listen but their intention for listening is
not to improve themselves.
Some people come to the majlis to get the reward for it, or for
the food or other things.

Reference in Surah Mohammad:

[Pickthal 47:16] Among them are some who give ear unto
thee (Muhammad) till, when they go forth from thy presence
they say unto those who have been given knowledge: What
was that he said just now? Those are they whose hearts Allah
hath sealed, and they follow their own lusts.

You need to take notes in studying and learning, because the

brain is not a taperecorder.
ø best approach to activate the inner senses, Qur’an

[Pickthal 8:2] They only are the (true) believers whose hearts
feel fear when Allah is mentioned, and when His revelations
are recited unto them they increase their faith, and who trust
in their Lord;

You make some promises to yourself to be a better person.

Once you reach this stage, then Allah (swt) (he is so Merciful)
he pulls you to himself. You just need to make a serious
intention. If Allah (swt) Knows that there is any good to you
he will make you hear it.

To the highest stage of this then you can hear things from
Allah (swt).

There are some turning points in your life that Allah (swt) will
make you come across a situation..
Refer to the story of Fazel ibn Ayaz in the station of Waking
Up.

There is a difference between being stuburn and stupidty

stuburn. Allah (swt) knew that Fazel will turn good even
though he was supposedly sinful.

One Ayah turned his life, imagine what the whole Qur’aan.

Become one of the best students of Imam Sadiq (as), and

wrote numerous books of Nasbah Al-Sharia’ compiled from
the lessons on Irfan from Imam Sadiq (as).

Take advantage of the message given to us from Allah (swt).

10.3 Speaker is also important:

The speaker is also important that we hear from.

The speaker plays an important role in this

1st rule is that the speaker does what he preaches otherwise

it is not going to be effective

Imam Khomeini (ra) was given the power of the influence of

the people.

After the Revolution the whole world was freaking out – this
old man comes, and gives a lecture 20 mins so clam and
relaxed not very motivating. Broadcast to whole country and
all of a sudden the whole situation of the country is changed.
There is a propaganda that tomorrow is going to be an
election and the Islamic Revolution is going down. He fixed it
up immediately. It is the spiritual magic of his wording.

Imam Ali (as)

Someone with the name of Hamman comes to him, asks him

about the attitude of the pious. Before Imam Ali (as) finished
he died out of the words of Imam Ali (as).

Remember that in this concept he start by attending the

majalis, put yourself in the magnetic field, these are our
spiritual food, we need to recharge ourselves. Then we begin
to hear the voices ourselves. It may start from a dream and
then you hear it yourself.

If Allah (swt) Knows that you really need it He will give it to

you (Qur’aan).

Then you understand what Urafa mean when they say:

Ibn Farid, When I step outside I hear the singing of the birds,
the dancing of the trees, any voice I hear is the voice of Allah
(swt). This is the parable like the baby of the bosom of the
mother the mother is trying to put the baby to bed with
tranquillising voices.

Moses (as)

Heard voices from a tree

Dependant upon the stage that we have reached – have you

reached the highest stage that we are created for?

Tabatabai said:
Put this in your agenda – that you try your best to reach a
higher level, that you see and hear what others do not.