Issue-04

Zilhajj-1445

Imam Mahdi Magazine July 2024

@farwdraws
 I desire to witness the promised sunrise
that will bring back the delight of my eyes

I desire to live under Mahdi's government

where the truth prevails, no longer it hides
TABLE OF
CONTENTS

06 14 21

The Holy Qur'an: Islam's Light Tasbih Fatima (a):

Mercy and Guaidance among Society: Merits in Ahadith
Hijab

23 26 35

Sahifa Sajjadiya: The Five Pillars of Scholars:

See God through the Obedience Pillars of
eyes that wept blood Knowledge

39 44 61

Rights of a Mother Nahjul Balagha: Science of Gossip

By Imam Zain ul The Companion of and Addiction
Abideen (a) Dhulfiqar
67 86 95

Poetry and Martyrdom: Sajda Sahw:

Art corner Verse and Stories Ayatollah Sistani

97 104 111

Developments in From the book: Qalb Saleem:

the Global Politics 101 ways to the pure heart
concentrate in
Salat by
Allamah al-Hilli

120 123 130

Meeting Imam Reza (as): A Letter to

Sahib al-Asr (atfs) Salwaat, Agate Imam Zamana
Ring and Tawhid (atfs)

136 136 143

How is Anger Tawfiq: The Holy Qur'an

Positive? The Divine and the Youth
Success

151 166 167

Emotional Intelligence: Allegiance: God! Are you

the Jihad of Women Hajj and Ziyarat listening?

168 170

Gratitude: The Tragedy of Karbala:

Verses and Profession Tawakul and the Clear Victory
 editor's note
Salam Alaykum! Eid Mubahala Mubarak 🤍
This is the fourth issue of Imam Mahdi Magazine, and we are
delighted to present this package of knowledge and insight. In
this issue, we have adopted simpler English as a result of a
sister's valuable feedback. We have also included written lectures
by Sayyid Mohammad Baqir al-Qazwini on the topics: Qalb
Saleem, Positive Anger, and Tawfiq. We are grateful to Allah
(swt) for this bestowal of tawfiq and karam, and we also extend
our gratitude to all the members of our team who
wholeheartedly contributed. Additionally, we appreciate the
esteemed readers who sent us their contributions, even though
we were unable to include some of them in this magazine. May
Allah (swt) increase barakah in everyone's rizq and efforts.

Warm Wishes,
Kaneez Baqiyatullah

IMA-pg-01
 Dua After Ziyarat Aale Yaseen
‫َالَّلُه َّم ِإِّني َأْس َأُلَك َأْن ُتَص ِّلَي َع َلٰى ُمَح َّم ٍد َنِب ِّي َر ْح َم ِتَك َو َكِل َم ِة ُنوِر َك َو َأْن‬
‫َتْم َأَل َق ْلِب ي ُنو ٱْلَيِق يِن َوَص ْد ِر ي نُو ٱِإل يـَم اِن َو ِف ْكِر ي ُنو ٱلِّنَّياِت‬
‫َر‬ ‫َر‬ ‫َر‬
‫َوَع ْز ِم ي ُنوَر ٱْلِع ْلِم َو ُق َّو ِت ي ُنوَر ٱْلَع َم ِل َو ِلَس اِن ي ُنوَر ٱلِّص ْد ِق َو ِد يِني‬
‫و‬‫ُن‬ ‫ي‬ ‫ُنو ٱْلَبَص اِئ ِر ِم ْن ِع ْنِد َك َوَبَص ِر ي ُنو ٱلِّض َياِء َوَس ْم ِع‬
‫َر‬ ‫َر‬ ‫َر‬
‫ٱْلِح ْكَم ِة َوَم َوَّد ِت ي ُنوَر ٱْلُمَو اَالِة ِل ُمَح َّم ٍد َو آِل ِه َع َلْيِه ُم ٱلَّس َالُم َح َّتٰى َأْلَق اَك‬
‫َو َق ْد َو َف ْيُت ِب َع ْه ِد َك َو ِم يَثاِق َك َف ُتَغ ِّش َيِني َر ْح َم َتَك َيا َو ِلُّي َيا َح ِم يُد‬

O Allah, I beseech You to send blessings upon Muhammad the Prophet

of Your mercy and the Word of Your Light, and to fill in my heart with
the illumination of certitude, my chest with the illumination of faith, my
intellect with the illumination of honest intentions, my determination with
the illumination of knowledge, my strength with the illumination of work,
my tongue with the illumination of honesty, my religion with the
illumination of clear evidence from You, my sight with the illumination of
brightness, my hearing with the illumination of wisdom, and my faculty of
love with the illumination of sincere loyalty to Muhammad and his
Household, peace be upon them, so that I, when I meet You, will have
fulfilled the pledge and covenant that I made with You and then Your
mercy will encompass me. O Protector! O Worthy of all praise!

IMA-pg-02
 ‫ عن‬،‫ عن علي بن إبراهيم‬،‫محمد بن يعقوب الكليني‬
‫ عن أبي‬،‫ عن أبي عبد الله المؤمن‬،‫محمد بن عيسى‬
:‫ عن أبي جعفر الباقر أنه قال‬،‫هراسة‬

‫لو أّن اإلماَم ُر فع من األرض ساعًة لساخت بأهلها‬

‫وماجْت كما يموج البحُر بأهله‬

Muhammad bin Ya'qoob al-Kulayni narrated from Ali bin

Ibraheem from Muhammad bin Eessa from Abu Abdullah al-
Mo’min from Abu Hurasa that Abu Ja'far al-Baqir (as) had said:

“If the Imam is removed from on the earth for an hour,

it will sink with its people and will surge like the sea.”

Bassa’ir ad-Darajat p.488, Al-Kafi, vol.1 p.179,

Kamal ad-Deen p.203, Dala’il al-Imama p.230.
IMA-pg-03
 Similarly, if we remove the Imam from our hearts, our
souls will collapse and vices will flood our conscience

Imam Ali (as) said in Nahjul Balagha:

“Kumayl, these hearts are like vessels, and the

best are those that best receive and store."

If our hearts are full of the Imam's presence, receive

his advice, and store it without delay in acting upon
it,then our faith will be protected until we meet Allah

IMA-pg-04
 Short Inspiration!
To begin the Magazine 🤍

"Know that this world is a domain of trial—no man wastes an

hour of his time here without regretting it on the Day of
Resurrection."

From ʿAlī’s letter to al-Aswad ibn Qutbah, commander of the

garrison of Ḥulān in Nahjul-Balagha.

Imam Ali's severe instruction regarding the ticking clock

underscores the importance of abundant action within a
restricted lifetime. On the Day of Judgment, we may see those
who were fervently active in the cause of God with their eyes,
mouths, ears, feet, and lean bodies, causing us to feel great
despair over even a few moments spent recharging ourselves
out of necessity. This dunya is not a territory of comfort, but a
place of exertion and pain. In Surah Al-Balad, verse 4, it is
explained when Allah said that He has created men to be in
distress. Additionally, Allah has said in Surah An-Najm, verse
39, that man can only achieve what he strives for. Thus, it is
clear that we must constantly strive for God's pleasure, and
though it will cause us distress, we can rest assure that this
distress is merely a preface to the abundant bliss that will exist
without the constraints of time, space, and weariness.
IMA-pg-05
The Holy Qur'an:
Mercy and Guidance
Rayyan b. Salt says that I said to Imam
Reza, ‘O’ Son of the Messenger of God,
what do you say about the Quran?’ He
said: "It is the word of Allah, do not go
beyond it, and you do not seek guidance
other than that or you are misled."
Uyun Akhbar Ar-Reza, Vol 2, Chapter 31
IMA-pg-06
Good Purely Life
‫َم ْن َع ِم َل صاِل حًا ِم ْن َذَكٍر َأْو ُأْنثى‏ َو ُه َو ُم ْؤ ِم ٌن َف َلُنْح ِيَيَّنُه َح ياًة‬
‫َطِّيَبًة َو َلَنْج ِز َيَّنُه ْم َأْج َر ُه ْم ِب َأْح َس ِن ما كاُنوا َيْع َم ُلوَن‬
Whoever does a righteous deed, whether male or female, and is
a believer, We shall certainly give him to live a goodly pure life
and, definitely, We will pay them a recompense in proportion to
the reward for the best of what they used to do.

Surah Nahl: 97

Overview:
Firstly, the "good life" (hayat tayyiba) mentioned in the verse
refers to inner contentment and spiritual joy from living
according to God's will, not material wealth or external success.
It signifies a deep sense of purpose, moral satisfaction, and close
association with Allah (swt). Secondly, this reward is granted to
anyone with faith, regardless of gender, challenging patriarchal
beliefs of pagans, christians and jews that only males can live a
good life. Thirdly, this good life is a reward in this world,
complementing the reward Allah will bestow in the Hereafter
based on the believer's righteous actions.

IMA-pg-07
Detailed Analysis of how does a
believer live the good life?
1. The angels become protector and supporter of such people:

Surely those who say, “Our Lord is Allah,” and then remain
steadfast, the angels descend upon them,1 ˹saying,˺ “Do not
fear, nor grieve. Rather, rejoice in the good news of Paradise,
which you have been promised.(40:31)

We are your supporters in this worldly life and in the Hereafter.

There you will have whatever your souls desire, and there you
will have whatever you ask for. (40:32)

2. No burdens and grief:

"Whoever ˹truly˺ believes in Allah and the Last Day and does
good, there will be no fear for them, nor will they grieve. (5:69)

Since believers are in the habit of constantly repenting to Allah

sincerely, for their day-to-day sins and mistakes, they do not
carry the burdens of sins upon their shoulders, Hence they have
no fear and grieve on the day of judgement.

IMA-pg-08
3. Detachment from Worldly Means:

And verily it is a guidance and mercy for the believers. (27:77)

Believers who make sacrifices in the path of Allah, and strive

hard in doing righteous deeds to please Allah, are rewarded with
a unique, priceless kind of “wealth”. This wealth makes them
feel always at peace, calm, and unaffected by those worries,
fears, expectations, and anguish that habitually plague
disbelievers.

4. The devotion of the Faithful:

Verily those who believe and do righteous deeds, soon the

Beneficent (Allah) will appoint love for them. (19:96)

Believers focus only on their true Lord, seeking His presence

and fearing His displeasure. They wish for a pure, eternal life
under their loving Lord, finding beauty in everything He has
created. Disobedience to God is the only ugliness. Another
blessing for their good deeds is that Allah makes people love
them, making it easier for believers to interact with others and
achieve their goals

IMA-pg-09
5. Hearts filled with the light of guidance:

Can those who had been dead, to whom We gave life and a light
with which they can walk among people, be compared to those
in complete darkness from which they can never emerge? That
is how the misdeeds of the disbelievers have been made
appealing to them. (6:122)

Patience and Knowledge

‫قاَل ِإَّنَك َلْن َتْس َتِط يَع َم ِع َي َص ْبرًا َو‬
‫َكْيَف َتْص ِب ُر َع لى‏ ما َلْم ُتِح ْط ِب ِه ُخ ْبرًا‬
He said: ‘Verily you will not be able to bear with me patiently’.
And how can you be patient about what you have not got any
comprehensive knowledge?

Surah Kahf: 67-68

Overview:
The context is that Prophet Musa (a) learns from Allah that
someone else, Al-Khidr, knows more than he does. So, Musa
goes on a journey with his servant Yusha (Joshua) to find Al-
Khidr. When they meet at the junction of the two seas, Musa
asks to follow Al-Khidr and learn from him. Al-Khidr agrees
but warns Musa not to question his actions until he explains.
IMA-pg-10
During their journey, Al-Khidr does several things that confuse
and trouble Musa:

●Damaging a Boat: Al-Khidr makes a hole in a boat owned by

poor fishermen. He later explains that he did this to save the
boat from being seized by a king.

●Killing a Young Boy: Al-Khidr kills a young boy, which shocks

Musa. Al-Khidr explains that the boy would have caused great
grief to his believing parents, so his death was a mercy, and
Allah would give the parents a better child.

●Repairing a Wall: Al-Khidr repairs a wall in a town where the

people were unkind to them. He explains that the wall covered a
treasure belonging to two orphan boys, and fixing it ensured the
treasure would be safe until they could claim it.

Musa questions Al-Khidr's actions each time, not understanding

their purpose. In the end, Al-Khidr explains that he was
following Allah's commands, showing that Allah's wisdom is
greater than human understanding

IMA-pg-11
Timeless Lessons:
1. Different Levels of Understanding:

People have varying capacities for understanding and

knowledge. Even someone as knowledgeable as Prophet Musa
(a) couldn't comprehend the actions of Al-Khidr (a) without
explanation. This tells us the importance of recognizing
individual competencies (abilities) and weaknesses when
assigning responsibilities.

2. Always Learn:

Prophet Musa's (a) journey to learn from Al-Khidr (a) shows

that no one should stop learning, no matter how knowledgeable
they are. Prophet Musa (a) was a Prophet of God, yet he had so
much to learn from Al-Khidr (a). Hence, Learning is a lifelong
process that should never be abandoned.

3. Be Humble:

Prophet Musa (a), despite being a Prophet, humbled himself to

learn from Al-Khidr. This teaches us to respect and learn from
those who know more than us.

IMA-pg-12
4. Look Deeper:

Al-Khidr knew the deeper reasons behind his actions, which

often seemed strange or wrong at first. This means that things
aren't always what they seem on the surface. Sometimes, there
are good reasons behind things that look bad at first.

The scholar, Al-Khidr (a), knew the deeper reasons behind

events, while Prophet Musa (a) did not have this kind of
knowledge. Sometimes, things that look bad on the outside
actually have a good reason behind them. People who only see
the surface might get upset and oppose these actions. But the
teacher, who knows the true reasons, stays calm and patient,
waiting for the right time to explain. The student, unaware of
these reasons, feels restless. Once the student learns the true
reasons, he feels at peace.

From Tafseer Al-Mizan and Tafseer Namoona.

The Holy Prophet (S) said: "At the time when Prophet Musa (a)
met Al-Khidr (a), in front of them a bird took a drop of water
from the sea by its beak and poured it on the ground. Khidr (a)
asked Prophet Musa (a) whether he knew the secret of the deed
of that bird. It teaches us that our knowledge comparing with
Allah’s knowledge is like a drop before an infinite sea.”
An enlightening commentary into the light of the Holy
Qur'an vol. 9
Research and Edit: Atiya Zahra
IMA-pg-13
Islam's light
among society
navigating ways to
embrace modesty

IMA-pg-14
Shaheeda Amina bint al-Huda
a short anecdote about the author
Kawther al-Kufi recounts in the book: the ways of the righteous,
vol 1 by Shaykh Jaffar Ladak.

‘Aminah bint al-Huda used to encourage us to focus on working

hard for the sake of Islam and the Muslims as the main target
for our lives. Once, Bint al-Huda came to me and asked why I
had stopped attending the mosque and attending the lessons
with the Shaykh, further questioning me as to whether it was not
my obligation to study Islam.

‘I hung my head in shame, saying, “You know the situation is

difficult at the moment and I’m scared of being imprisoned. I
worry that I may fall into the hands of Saddam’s men and they
don’t respect the dignity of women when they imprison them.”
Bint al- Huda was disappointed by my response and replied,
“This is the wrong perspective. Our honour is Islam. So only
when we protect Islam, do we protect our honour and dignity.
Why did Syeda Zainab (sa) not leave her struggle? In her, we
have the best example!”

‘This statement had a great influence upon me. It motivated me

to be more active and take more responsibilities, especially when
I saw Bint al-Huda acting on her own statement when she
accompanied her brother, bearing all the hardships of
imprisonment, until she received the honour of martyrdom.’

IMA-pg-15
Bismillah:
The lady of the house, dressed in the latest fashion, was waiting
impatiently for her daughter Zaynab to get dressed for the
wedding party. The lady was impatient, and walked up and down
the room. Now and then she stopped in front of a mirror to
have a look at her image. Her daughter was a bit late, so she
rang a bell and a pretty maid came in the room. She was wearing
a short dress and had her hair done. The woman admired the
attractive maid and said, “I see, Samia, you have finished before
your little lady. Go and tell her to hurry up. We have no time to
spare.. It takes an hour to reach the bride's house.” The maid
replied, “Yes, my lady.” Samia left the room and soon returned,
saying that Zaynab would be getting ready now. Zaynab's
mother became angry and exclaimed, “What has she been doing
all this time?” The maid answered, “She has been praying.”

"Praying?! Oh, what an abnormal girl she is! Go again and tell
her to hurry up.” The maid went out and came back to
announce that Zaynab was coming. The mother said, “What did
you say? How could she get ready in such a short time? Surely
she will bring disgrace to me at this party. How I pity her. She is
spoiling her beauty by negligence and indifference.” Admiring
herself again in the mirror, she saw her daughter enter with a
smile on her angelic face.

IMA-pg-16
The daughter said, “Here I am mother, quite ready.” Her
mother gave her a sharp look, and said ironically, “Of course
you are ready! What is this? Are you going in this long dress?
Where is your make-up? Is there a girl of your age who does not
know how to color her lips or put on eyeliner except you? I have
been waiting all this time while you did nothing but pray. Now
you say you are ready!”

Zaynab waited for her mother to finish, then she said politely,
“Yes, I have performed my prayers since it is my religious duty,
and I cannot pray at the party which will end after prayer time.
My dress is not that long, but it certainly is not a mini. My hair is
tidy, with no need to waste my time at a hairdresser to be
polluted with chemicals. As for the make-up, of course, I know
how to color my eyes and my lips, but I feel this is not
necessary. I like to show myself as I am, with no mask on my
face.

“Her mother turned her head away, disapproving of her

daughter's logic. She said, “Let us leave before you get on the
pulpit and give us a long sermon, as is your habit. But I feel
bitterness when I see the maid exceeds you in her good
appearance.” Zaynab replied, “If such measures are the true
criterion, I agree that she does exceed me.”

IMA-pg-17
The mother stated,” In fact, I don't know how you are going to
face the famous people there. You will appear so poor and
humble among the men and women.” “The party is not for both
sexes,” Zaynab replied. “Had it been like that, I would not have
agreed to go. In any case, there will not be any singers or music
of any kind.” The mother laughed in a mocking tone and said,
“Then the party is for giving a religious speech on the decency
of hijab.” Zaynab answered quietly, “No! There is no religious
speech. It is only a formal farewell party to a bride starting her
honeymoon.” The mother feared delay, so she said to her
daughter, “Come on; tell me the details on our way to the
party.”

Zaynab put on a long black coat and a scarf on her head as she
always did. They got into their car, with the maid carrying a box
of her mistress's cosmetics.

While they were driving, Zaynab's mother asked her daughter,

“How do you know that the party is not for both genders?”
Zaynab answered, “It was supposed to take place at one of the
clubs, according to the bride's mother. But my friend, the bride,
is a good believer, as you know. Thus she refused to have her
wedding party according to western values, or in defiance of
religious morals.

IMA-pg-18
Quarrels started between the mother and daughter. But the
groom took the side of the bride, and my friend insisted on
canceling the celebration. Finally her mother gave in and agreed
to have a simple farewell party."

Zaynab's mother was astonished and asked, “Does the groom

have the same reactionary beliefs as the bride?” Zaynab tried to
smile at her mother's cruel words. She said, “Of course he has
the same beliefs, and he is of equal moderation. Otherwise, she
would not have agreed to marry him. A good believer does not
marry a playboy who is totally different in beliefs and ideals.
Disputes in such matters are a serious threat to a marriage. How
can you brand such ideals 'reactionary' while they are the essence
of our religion? They are clearly elaborated in the Holy Qur'an.
Our belief is the right path, while the non-Islamic way is the
reactionary one, since it goes back to the primitive stage of
humanity when there were no Divine creeds or human values.”
Her mother was affected by the argument and she said,” You
are right, but civilization requires something different.”

Zaynab replied, “Oh, mother! What civilization is this?

Tragedies and disasters are under the surface. Bright masks hide
devilish motives and inhuman desires. Oh, mother! We should
not be fooled by this civilization.”

IMA-pg-19
The mother spoke in a sorrowful tone, “This is the general
attitude of the day and the social measures that count." "We
shall try to defeat such perceptions,” Zaynab said. “We will
prove that in a society, a young girl can show herself through
her real personality -not by her make-up or her fashionable
clothing. When she has an independent personality, she will
taste the sweetness of victory. It is contrary to woman's true
nature to expose herself in a framework of fashion or make-up,
which is only a means for public exposure.”

They arrived at the house of the bride. The mother tapped her
daughter on the shoulder and said, “May Allah bless you. I wish
I could have your strong faith and self-confidence.”

‫ُق ْل ِل ْلُم ْؤ ِم َناِت َيْغ ُض ْض َن ِم ْن‬

... ‫َأْبَص اِر ِه َّن َو َيْح َف ْظَن ُف ُر ْوَج ُه َّن‬
“Say to the believing women that: they should
cast down their glances and guard their private
parts (by being chaste)…” (24:31)

IMA-pg-20
Tasbih Fatima (sa)
Holy Prophet (s) said:

‘O Fatima! I have granted you something that is superior to a

maidservant and to the world and everything in it.’

Shaykh Abbas Qummi, House of Sorrows, Chapter 2.

● Imam Ali ibn Abi Talib (AS) advised, "Teach your women to
recite Tasbih Fatimah, for there is no better way for them to
achieve divine satisfaction." [Wasail al-Shia]

● Imam Ali ibn Husayn Zayn al-Abidin (AS) emphasized,

"Reciting the Tasbih of Fatimah before sleeping is more
beneficial to me than performing a thousand rak'ahs of prayer."
[Al-Misbah, Sheikh al-Tusi, p. 618]

● Imam Ja’far as-Sadiq ('a) has said, "Whoever recites Tasbih

Fatimah before sleeping will be counted among those who
remember Allah abundantly."
[Al-Kafi]

● Imam Musa al-Kadhim (AS) said, "Tasbih Fatimah after every

prayer is more beloved to me than a thousand rak'ahs of prayer
each day." [Tuhaf al-Uqul, p. 316]

IMA-pg-21
Guide to the Recitation:
● Recite Tasbih e Zahra slowly, without rushing, even if other
tasks await, to alleviate pressure.

● While reciting "Allahu Akbar" (34 times), reflect on Allah's

greatness with each repetition.

● During "Alhamdulillah," contemplate every blessing from

Allah, such as faith, the Quran, the Prophet, Wilayah, Ahlulbait,
health, etc.

● Similarly, during "Subhan Allah," meditate on Allah's glory

and power, acknowledging His perfection and your
imperfections, and seeking His assistance.

● Focus on your heart, visualizing it performing dhikr with each

beat, and imagine the blood it pumps carrying this spiritual
practice throughout your body, purifying and cleansing it.

Do not view Tasbih Zahra as mere "Arabic words" or praise.

Contemplate its merits and consider it a valuable asset for
enhancing spirituality, attaining inner peace, and seeking refuge
from worldly pressures. Recognize it as a means to draw closer
to Allah and to cultivate consciousness of Him. Perform this
dhikr after each Salat and before bedtime consistently you’ll
experience its wondrous effects on soul in a short period.
Written by Hajrah, IG|@eshqefatima
IMA-pg-22
 Sahifa Sajjadiya
-see God through the
eyes that wept blood

IMA-pg-23
 O God,
make me leap to You in times of distress,
ask from You in needs,
and plead to You in misery!
Tempt me not to seek help from other
than You when I am distressed,
to humble myself in asking from
someone else when I am poor,
or to plead with someone less than You when I fear,
for then I would deserve Your abandonment,
Your withholding,
and Your turning away,
O Most Merciful of the merciful!

-Makarim Al-Akhlaq, dua 20

God wants us to come to Him. He wants us to look at

Him. Trust Him. Desire Him to embrace us. God is
Great. He wants us to realise how dear we are to Him
and how He loves to see His servants directing all of
their affairs towards Him and seek Him alone. This is
the beauty of Servitude. Subliminal. Seraphic.

IMA-pg-24
Hence, when we truly understand the power of turning to God
in both good and bad times, we elevate ourselves to wise
servitude. We long to run to Him because we know that only He
can shelter and protect us. While many recognize this truth, only
some appreciate its true value: the importance of turning to God
alone.

At this point of realization, a true servant of God is

overwhelmed by God's power. "La Hawla Wala Quwwata Illa
Billah Hil Ali-yil-Azeem." Whenever he turns to God in times of
difficulty, need, or or even when being uncomfortable with the
comfort of having no movement of faith (working to gain
Allah's pleasure), his awareness of God grows. As a result, he
becomes what Imam Ali (as) describes in Dua Kumayl.

‫َر َح َو ْت ِم َن اْلِع ْلِم ِب َك َح َّتى َص اَر ْت َخ اِش َع ًة‬

And over minds encompassing knowledge
of You until they have become humble

Being overwhelmed by the realization that God is the Master of

Hearts, Souls, and everything, the servant rejoices in his fate and
fortune. It is a blissful experience to become a servant by
conscious choice. Serving the Most Merciful and Benevolent
One brings immense relief. This true servitude allows the Light
of God to penetrate the human soul, bringing light and faith,
strength and serenity, wisdom and resilience.
IMA-pg-25
 IMA-pg-26

The Five Pillars of Obedience

:‫النضر بن سويد عن عبد الله بن سنان عن رجل من بني هاشم قال‬
‫ أربع من كن فيه كمل اسالمه ولو كان ما بين قرنه‬:‫سمعته يقول‬
.‫ الصدق والحيا وحسن الخلق والشكر‬: ‫وقدمه خطايا لم ينقصه ذلك‬
Al-Naḍr ibn Suwayd narrated from ʿAbdullāh ibn Sinān,
from a man of the Banī Hāshim saying,

“I heard him say, ‘Four traits are such that whoever possesses them,
his submission [to Allah] is complete, even if he is covered in
misdeeds from head to toe. They are: truthfulness, modesty, good
character, and gratitude.’”

-Kitab al-Zuhd, Book 2, Chapter 3

Zikr of Allah
Akhlaq
Humility
Gratitude
Patience
 Patience
"So it is for you to observe patience, for the goodness is in the patience,
and the patience is from the generosity. And leave the anxiety, for the
anxiety provides no refuge."

Imam Hussain (as) to Hazrat Abu Dharr (as) when he was exiled to Al-
Rabadha on the order of the third caliph. [1]

"The patience and misfortune race towards a believing person but

misfortune finds him exercising patience. Outcry and impatience race
towards an unbeliever person and misfortune finds him in outcry and
impatience."

Imam Jaffar Sadiq (as). [2]

I found that endurance thereon was wiser. So I adopted patience

although there was pricking in the eye and suffocation (of mortification)
in the throats. I watched the plundering of my inheritance till the first
one went his way but handed over the Caliphate to Ibn al-Khattab after
himself.

Imam Ali (as). [3]

[1] Al-Kafi, Volume 8

[2] Al-Kafi, Volume 3
[3] The sermon of Shaqshaqiya, Nahjul Balagha
IMA-pg-27
Gratitude
A hermit in the world is someone whose sabr (endurance) is not
overcome by the haram (forbidden), and whose shukr (gratitude) is not
abandoned by the halal (permissible).

Imam Ali (as). [1]

Some worship God out of desire for his reward that is the worship of
merchants. Others worship God from fear of his punishment that is the
worship of slaves. A third group worship God to give thanks for his
favor that is the worship of the free!

Imam Ali (as). [2]

Even if disobedience were not subject to punishment, you should never

disobey God, in gratitude for his many blessings.

Imam Ali (as). [3]

Being thankful for a blessing is staying away from sin.

Imam Jaffar Sadiq (a).

[1] Bihar al-Anwar,vol. 75, pg. 37

[2] Nahjul Balagha, Saying 222
[3] Nahjul Balagha, Saying 276
IMA-pg-28
Humility
Muhammad Ibn Muslim was a wealthy individual from the nobles of
Kufah and a companion of Imam Al-Baqir (‘a) and Imam Al-Sadiq (‘a).
Once, Imam Al-Baqir (‘a) advised him: “O’ Muhammad! You must be
humble and modest.”

On his return to Kufah from Madinah, Muhammad Ibn Muslim picked

up a pair of scales and a container of dates. He then sat down at the
door of Kufah’s main mosque and began calling out: “Wh'oever needs
dates, should purchase them from me.” (He acted thus so that not the
slightest pride should remain within him).

His relatives objected to him by saying that he had disgraced them

through this act of his.

“My Imam has instructed me to perform a task and I shall not disobey
him; I shall not move from this place till I have sold all the dates that are
in this container,” said Muhammad.

“If it is as you say, then you might as well take up the work of a miller,”
his relatives said to him sarcastically.

To their surprise, Muhammad agreed. He purchased a hand-mill and

busied himself with grinding wheat into flour, the intention being to
emancipate himself from vanity and self-importance. [1]

[1] Riwayat-ha Wa Hikayat-ha, Page 103;

Dastan-ha-e-Parakandeh, Volume 3, Page 18.
IMA-pg-29
The Messenger of Allah opened his fast on a Thursday night at Masjid
Qubā. He asked, ‘Is there anything to drink?’ So Aws ibn Khawlah al-
Anṣārī brought him a cup of buttermilk [mixed] with honey. When he
placed it on his lips [and took a sip], he set it aside and then said, ‘Two
drinks [in one] while any of them would suffice on its own. I will not
drink it, but I do not forbid it. Rather, I humble myself before Allah, for
indeed whoever humbles himself before Allah is elevated by Allah, and
whoever is arrogant is abased by Allah. Whoever is moderate in his
lifestyle is granted [an increase in] sustenance by Allah, but whoever is
wasteful [and extravagant] is deprived by Allah. And whoever
remembers Allah often is loved by Allah.

Imam Jaffar Sadiq (a) [2]

Abu ‘Abd Allah (a.s), has said that when Ali ibn al-Husayn (a.s), would
stand up for Salat (prayer), the color of his face change and in sajdah he
remained so long until (his face) became drenched with perspiration
(and tears). [3]

[2] Kitab al-Zuhd, book 2, chapter 10

[3] Al-Kafi, Volume 3
IMA-pg-30
Good Manners (Akhlaq)
Good manners is half of religion.

Prophet Mohammad (saw). [1]

[When asked about the meaning and bounds of good manners, he said:]
Be lenient, make your words pleasant, and meet your brother joyfully.

Imam Jaffar Sadiq (as). [2]

The best bequest parents can leave their offspring is not wealth, but
good manners, as wealth will not remain, but good manners will.

Imam Jaffar Sadiq (as). [3]

Knowledge is a worthy inheritance, morals are graceful garments,

pondering is a clear mirror, and taking lessons is a sincere warner. It
suffices for you to have good manners by giving up what you hate of
others.

Imam Al Hadi (as) narrated what Imam Ali (as) said. [4]

[1] Bihar al-Anwar, vol. 68, pg. 393

[2] al-Kafi, vol. 2, pg. 103
[3] al-Kafi, vol. 8, pg. 150
[4] Ma’athir al-Kubara’, vol.3, p. 219
IMA-pg-31
 Remembrance of Allah (swt)
Surely our remembrance is from the remembrance of Allah.

Imam Baqir (as). [1]

Sayyidah Nafisah, the daughter of Hasan Ibn Zaid Ibn Hasan al-
Mujtaba (‘a)) married Ishaq Mutamin, the pious and virtuous son of
Imam Ja’far Al-Sadiq (‘a). She was of the rare and distinguished ladies of
her time and stood apart from the rest with regards to worship and
remembrance of Allah.

Zainab, her niece, states: “I had been in the services of my aunt for forty
years and throughout this period neither did I ever observe her sleep at
night (for she would be engaged in worship) nor eat in the day (for she
would be engaged in fasting). Once I said to her: “Would it not be
better if you were to ease things upon yourself?” She replied: “How can
I place myself in ease when I have before me the bottlenecks of the
Purgatory and the Day of Judgment which none can cross save the
delivered ones!”

She possessed great wealth, which she used to spend on the sick, the
bed-ridden and the impoverished ones for the pleasure of Allah. She
had the honour of performing the Hajj on thirty occasions - most of her
journeys to the House of Allah being accomplished on foot. Once, in
the company of her husband, she started out from Madinah for
Palestine in order to visit the grave of Prophet Ibrahim (‘a) after which
she proceeded towards Egypt.

[1] al-Kafi, vol. 2, pg. 496, no. 2

IMA-pg-32
The inhabitants of Egypt requested her to settle down there and she
agreed. She dug a grave in her house and perpetually engaged herself in
worship and remembrance of Allah - reportedly completing thousands
of recitations of the Noble Qur’an in the grave. According to Hadith-e-
Qudsi, when Allah observes that a servant of His continually engages
himself in His remembrance, He manifests the person's worth amongst
the people and makes him respected and revered.

In the neighbourhood of Nafisah there lived a Jew, who had a daughter

who was blind. By means of the water of Nafisah's Wudhhu, the Jew's
daughter regained her sight and this prompted numerous Jews of Egypt
to accept Islam.

One day, in a state of fast, as she recited the chapter al-Anam of the
Noble Qur’an, upon reciting the verse:

‫َلُه ْم َد اُر الَّس َالِم ِع ْنَد َر ِّبـِه ْم‬

“They shall have the abode of peace with their Lord” (6:127)

her soul departed from her body. The people wanted her to be buried in
Egypt but her husband, desiring to take her to Madinah, refused. At
night the Noble Prophet (S) appeared to him in his dream and said: “Do
not oppose the people of Egypt in connection with Nafisah's burial
since Allah shall descend His mercy upon them as a result of her blessed
presence there.” [2]

[2] Shagirdan-e-Maktab-e-Aimmah, pg. 168;

Wafiyyat al-A’yan, vol. 5, pg. 56.
IMA-pg-33
Sadi states: “Once it so happened that I had been travelling throughout
the night in the company of a group of people. Accompanying us on
this journey was a person, who was obsessed with Allah and drowned in
His love. It was not yet dawn when we reached a jungle where we
decided to rest, however as soon as we arrived, the person uttered a cry
and rushing into the woods immediately engaged himself in supplicating
and communicating with his Lord.

When it was morning, I asked him: What was that state which overcame
you last night? He replied: Looking into the jungle, I witnessed the
nightingales on the trees, the partridges on the mountains, the frogs in
the water and the various animals in the jungle weeping and lamenting
(out of love for Allah), and so thought to myself that it would be
contrary to courtesy and civility that while all the other creations were
engaged in His glorification, I slept, heedless and unmindful of Him. [3]

The tasbeeh (glorification) of Lady Fatima is a frequent Zikr ordered by

God Almighty.

Mohammad ibn Moslem, who was a great narrator, has reported this
from Imam Sadiq (AS). [4]

Remember Allah Almighty frequently when you go to marketplaces and

when people are engaged in businesses, for it (the remembrance of
God) is a ransom for sins and an increase in good deeds and you are not
recorded among the unmindful.

Imam Ali (as). [5]

[3] Hikayat-ha-e-Gulistan, pg. 127

[4] Bihar al-Anwar, vol. 90, p. 155
[5] Bihar al-Anwar, vol. 90, p. 154
IMA-pg-34
Scholars: the Pillars of Knowledge
Luqman the wise instructed his son: “Son, sit with the scholars
and stick your knees to them, for Allah enlivens the hearts i.e.
intellects- with the illumination of wisdom in the same way as
He enlivens the barren lands with heavy rain

Bihar Al-Anwar, Vol 1, page 62

Story 1: Allamahh Sayyid Muhammad The Ways of the

Husayn Tabatabai recalls: Righteous, Vol 1

'I was in the prime of my youth as a resident in Najaf, studying

Islamic sciences. Sometimes I used to visit Ayatullah Qadhi
Tabatabai; he was amongst the great scholars in those days. We
were also related and so I also visited him to maintain good
family relations.

‘One day, I was standing at the door of the madrasah when

Ayatullah Qadhi passed by. When he approached me, he placed
his hand on top of my shoulder and said, “O my son, if you
want something from this world, offer your night prayers. And
if you also want something from the hereafter, offer your night
prayers.”
The saying of Ayatullah Qadhi is the manifestation of the noble
verse, ‘Whoever desires the reward of this world, then with
Allah is the reward of this world and the hereafter.’ (4:134)
IMA-pg-35
The saying of Ayatullah Qadhi is the manifestation of the noble
verse, ‘Whoever desires the reward of this world, then with
Allah is the reward of this world and the hereafter.’ (4:134)

Story 2: Ayatullah Lady Zuhrah Sifati relates in an interview:

'I started my studies at the time of the Shah. Whilst studying for
the final high school exams, I also started to go to the madrasah.
Why? I noticed that many women did not understand Islam and
going to the madrasah seemed the best way for me to get to
know my religion better. It requires many years of study to
understand the Islamic religion. My parents were both religious
but there were no religious scholars in my family.

At this time, Abadan was a city full of foreigners who worked in

the oil industry and the atmosphere was not very Islamic. It was
precisely this absence of religion which motivated me to choose
the path of Islamic studies with the goal of helping women -
primarily, Iranian women and then secondarily, women around
the world - understand Islam.

Throughout Islamic history, there have been many

accomplished women in religion, philosophy, literature, and
poetry. Banu Amin, for example, was highly knowledgeable in
philosophy and Islam during the Shah's time. In a last few years,
about ten thousand women have attended the seminary. The
number isn't higher not because of Islamic laws or restrictions,
but often due to a lack of interest or motivation. The Ways of the
IMA-pg-36 Righteous, Vol 1
Story 3: Hajj Mohammad Hassan Eimani
There was a time when my father, Ali Akbar Maghazi, faced
serious financial problems, accumulating many debts he couldn't
repay. During this difficult period, a respected scholar, Hajj
Shaykh Muhammad Jawad Bedabadi, was traveling from Isfahan
and would often stay with us in Shiraz because my father was
very devoted to him. When my father heard that Shaykh
Bedabadi had reached Abadan, he felt that the visit was poorly
timed due to his financial troubles. However, Shaykh Bedabadi,
known for his strict observance of religious practices, quickly
rented a fast horse in Zarqan to reach Shiraz before noon on
Friday to perform the ritual bath. Upon meeting my father, he
reassured him that his visit was not ill-timed and advised our
family to start reciting Surah Anam between dawn and sunrise,
paying special attention to this verse: ‫َو َر ُّبَك اْلَغ ِن ُّي ُذو الَّر ْح َم ِة‬
"And your Lord is the Self-sufficient one, the Lord of mercy."
(Surah al-Anam 6:133).

Recite this verse 202 times equal to the numerical value of the
names of Muhammad and Ali.

After that he went to the bathroom and performed the Friday

Bath. From that night onward, we began reciting Surah Anam as
instructed. Within a few weeks, our financial situation improved,
and all our hardships were resolved. We continued to live in
prosperity until my father's passing. Amazing stories by
Ayatollah Dastaghaib Shirazi
IMA-pg-37
Why does Islam encourage us to
accompany wise and pious people?

Mirror Neurons and Observational Learning:

Mirror neurons are special brain cells that become active both
when we do something and when we see someone else do it.
Being around good and religious people can stimulate these
neurons, helping us learn by watching them. When we start to
copy the behavior of these good people, it becomes easier to do
things we once thought were hard. For example, it will be easier
to pray on time or fast more often as our brain will deem it
more familiar and doable.

Oxytocin Release and Social Bonding:

Positive interactions with wise people trigger the release of a

hormone called oxytocin in the brain. Oxytocin is a hormone
that promotes social bonding, trust, and empathy. When we
release this hormone, we begin to trust the right people and get
habitual and comfortable being around them. This good
company helps us develop the right mindset for success in both
this life and the hereafter.

IMA-pg-38
 ‫‪Rights of a Mother‬‬
‫‪Treaties of Rights‬‬
‫)‪by Imam Zain ul Abideen (as‬‬

‫ِب ْس ِم الَّلِه الَّر ْح َٰم ِن الَّر ِح يِم‬

‫َف َح ُّق ُأِّم َك ‪َ ،‬ف ـــــــــَأْن َتْع َلَم َأَّنَه ا َح َم َلتَك َح ْيُث ال َيْح ِم ُل َأَح ٌد َأَح ًد ا‬
‫َو َأْطَع َم تَك ِم ْن َثَم َر ِة َق ْلبها َم ا ال ُيْطِع ُم َأَح ٌد َأَح ًد ا‪َ ،‬و َأَّنَه ا َو َق تَك بَس ْم ِع َه ـــــــا‬
‫وَبَص ِر َه ــــــا وَيِد َه ــــا َو ِر ْج لهـــــا َو َش ْع ِر َه ا وَبَش ِر َه ا َوَج ِم يِع‬
‫َج َو اِر ِح َه ـــــا ُمْس َتبِش َر ًة بَذِل َك ‪َ ،‬ف ِر َح ـــــــــــًة ُمَو ابَلًة ‪ُ ،‬مْح َتِم َلًة‬
‫ِل َم ـــــــــا ِف يِه َم ْكُر وُه هــا وَأَلُم هـــا وِثْق ُلهـــا َو َغ ُّم َه ا َح َّتى َد َف َع تَه ا‬
‫َع ْنَك َيُد الـــــــــــــُق ْد َر ِة َو َأخَر َج تَك إَلى اَألرِض َف َر ِض َيْت َأْن‬
‫َتْش َبــــــَع وتجـــــــــــُـوُع ِه َي ‪َ ،‬و َتْكُس وَك َو تْع َر ى‪َ ،‬و ُتْر ِو يَك‬
‫َو َتْظَم ـــــــــُأ‪َ ،‬و ُتِظ ُّلَك وَتْض َح ى‪َ ،‬و ُتَنِّع َم ـــــــَك‬
‫بُبْؤ ِس َه ـــــــــــــــا‪َ ،‬و ُتَلِّذُذَك بالَّنْو ِم بَأَر ِق َه ا‪َ ،‬و َكاَن َبْطُنَه ــــــا َلَك‬
‫ِو َع اًء‪َ ،‬و ِح ْج ُر َه ـــا َلَك ِح َو اًء‪ ،‬وَثْدُيَه ا َلَك ِس َق اًء‪ ،‬وَنْف ُس َه ـــا َلَك‬
‫ِو َق ــــــــــــاًء‪ُ ،‬تَباِش ُر َح َّر الُّد نَيا وَبْر ِد َه ـــــــــــــــــــا َلَك‬
‫َوُد وَنَك ‪َ ،‬ف َتْش ُك َه ا َع َلى َق ْد ِر َذِل َك َو ال َتْق ِد َع َلْيِه إّال بَع وِن الَّلِه َو َتوِف يِق ِه‬
‫ُر‬ ‫َر‬
‫‪IMA-pg-39‬‬
Translation:

Then, the right of your mother is that you should know that she
carried you (for nine months in her womb) in a way no one is
willing to carry someone else. She nourished you with the fruit
of her essence in a way that no one else is willing to do so. She
protected you with her hearing, sight, hands, legs, hair, skin, and
all her other organs. She was delighted to do that with
overwhelming joy.

A mother’s love is so vast that she is content with being hungry

if you were full, poorly dressed if you were well dressed, thirsty
if your thirst was quenched, and in the sun if you were in the
shade. She endures discomfort so you can live and grow in
comfort. As a result of her caress, you enjoyed a comfortable
and peaceful sleep.

You were in her belly before your birth. After your birth, her
arms were your cradle, her breast was your source of
nourishment, and her soul was your fortress. She endured the
cold and heat of the world so that you could live in comfort and
grace. Then you should thank her for all that. You will not be
able to show her gratitude unless through God’s help and God’s
granting you success.

IMA-pg-40
Imam Sajjad (AS) reminds us of the importance of expressing
gratitude to our mothers for their unwavering love and care.
With God’s help and grace, This appreciation acknowledges
their sacrifices and strengthens the bond between a child and
their mother.

The Qur’an places significant emphasis on having love and

showing care for parents. For example, verse 17:23-24 (Al-Isra)
instructs us to:
Show kindness and devotion to our parents
‫ِب اْلَو اِل َدْيِن ِإْح َس اًنا‬
Treat them with respect

Speak to them with noble words ‫َف اَل َتُق ل َّلُه َم ا ُأٍّف‬

‎‫َو ُق ل َّلُه َم ا َق ْو اًل َكِر يًم ا‬

Avoid scolding them

‫َو اَل َتْنَه ْر ُه َم ا‬

Be humble and merciful towards them
‫َو اْخ ِف ْض َلُه َم ا َج َناَح الُّذِّل ِم َن ال ْح َم ِة‬
‫َّر‬

Pray for their wellbeing

‫َو ُق ل َّر ِّب اْر َح ْم ُه َم ا َكَم ا َر َّبَياِن ي َص ِغ يًر ا‬

IMA-pg-41
Verse 31:14 (Luqman) highlights the challenges that mothers
face during pregnancy and breastfeeding:

‫َو َوَّص ْيَنا اِإْل ْنساَن ِب واِل َدْيِه َح َم َلْتُه ُأُّم ُه َو ْه نًا َع لى‏ َو ْه ٍن َو‬
‫ِص‬ ‫ِل ِل ِل‬ ‫ِف‬ ‫ِف‬
‫صاُلُه ي عاَم ْيِن َأِن اْش ُكْر ي َو وا َدْيَك ِإَلَّي اْلَم يُر‬
31:14 And We have enjoined upon man (care) for his parents.
His mother carried him, (increasing her) in weakness upon
weakness, and his weaning is in two years. Be grateful to Me
and to your parents; to Me is the (final) destination.

The expression “weakness upon weakness" signifies that

mothers undergo increasing difficulties and physical weaknesses
as pregnancy advances. The phrase “to Me is the (final)
destination" implies that we will meet our Lord on the Day of
Judgment. God will inform us whether we were diligent or
negligent in fulfilling our duties to our parents.

The prophets of Allah (SWT) respected their parents and prayed

for their wellbeing. For instance, Prophet Yahya (AS) was
known for his kindness towards his parents [Maryam, 19:14].
Prophet Ibrahim (AS) stood beside the wall of the Kaaba after
building it and prayed for the forgiveness of his parents and the
believers [Ibrahim, 14:41]
Content: Mohammad Sobhanie/
Telegram: TheQuran110
IMA-pg-42
 ، ‫ألَّلُه َّم اْج َع ْلِني َأَه اُبُه َم ا َه ْيَبَة الُّس ْلَطاِن اْلَع ُس وِف‬
، ‫َو َأَبُّر ُه َم ا ِب َّر اُألِّم الَّر ُؤ وِف‬
Dua 24 for Parents ‫َو اْج َع ْل َطاَع ِتي ِل َو اِل َدَّي َو ِب ِّر ْي ِبِه َم ا‬
Sahifa Sajjadiya

، ‫َأَق َّر ِل َع ْيِني ِم ْن َر ْق َد ِة اْلَوْس َناِن‬

‫َو َأْثَلَج ِل َص ْد ِر ي ِم ْن َش ْر َبِة الَّظْم آِن‬
‫َح َّتى أوِثَر َع َلى َه َو اَي َه َو اُه َم ا‬
‫َو ُأَق ِّدَم َع َلى ِر َض اَى ِر َض اُه َم ا َو َأْس َتْكِثَر ِب َّر ُه َم ا‬
. ‫ِب ي َو إْن َق َّل َو َأْس َتِق َّل ِب ِّر ي ِبِه َم ا َو إْن َكُثَر‬
O God,
fill me with awe of my parents,
the awe one has toward a tyrannical sovereign,
and let me be devoted to them,
with the devotion of a compassionate mother!
Make my obedience and devotion to them
more gladdening to my eyes
than sleep to the drowsy
and more refreshing to my breast
than drink to the thirsty,
so that I may prefer their
inclination to my inclination,
set their satisfaction
before my satisfaction,
make much of their devotion to
me though it be little,
and make little of my devotion to
them though it be great.
IMA-pg-43
 Nahjul Balagha
The Companion of Dhulfiqar

IMA-pg-44
Taha Hussain, the renowned Egyptian writer, in his book "Ali wa
Banuh" (Ali [as] and His Sons), recounts the story of a particular man
during the Battle of al-Jamal. The man is in doubt as to which of the
two sides is on the right track.

He says to himself, “How is it possible that such personalities like

Talhah and Zubayr should be at fault?" He informs Ali (as) of his
dilemma and asks him whether it is possible that such great
personalities and men of established repute should be in error.

Ali (as) answered him in the following: “You are seriously mistaken and
have reversed the measure! Truth and falsehood are not measured by
the worth of individuals. First, find out what is true and what is false,
then you will see who stands by the truth and who is with falsehood.”

What Ali (as) means is: “You have reversed your measuring criteria.
Truth and falsehood are not measured by the nobility of birth or by
how base and lowly one’s birth is. Instead of regarding truth and
falsehood as the measure of nobility and meanness, you prejudge
persons by your own pre-conceived notions of nobility and meanness.
Reverse your approach. First of all, find out the truth itself, then you
will be able to recognize who are truthful. Find out what falsehood is,
then you will identify those who are wrong. It is not significant which
person stands by the truth and which one sides with falsehood.”

IMA-pg-45
After quoting Ali’s above-mentioned reply, Taha Hussain says the
following: “Next to the Revealed Word of Allah, I have never seen a more
glorious and admirably expressed view than this reply of Ali (as).”

Imam Ali's (as) own words about himself testify in Nahjul Balagha,
sermom 230. One day, one of his companions attempted to deliver a
speech. He could not; he found himself tongue-tied. Ali (as) said to him:
“You should know that the tongue is a part of man and under the
command of his mind. If the mind lacks stimulation and refuses to budge,
his tongue will not assist him. However, if the mind is ready, his speech
will not give him respite. Indeed, we (Ahl al-Bayt) are the masters of (the
domain of) speech. In us are sunk its roots and over us are hung its
branches.”

He who admires the Sun’s brilliance extols himself:

My two eyes are bright and my vision is not clouded.

~ poetry in the praise of Imam Ali (as)

IMA-pg-46
 Nahjul Balagha in the eyes
of Shaheed Mutahhari
In his book, Glimpses of Nahjul Balagha, Shaheed's beautiful
and insightful preface is a perfect analogy for comparing a
less- known neighbour to the book of Nahjul Balagha:

Perhaps it may have happened to you, and if not, you may still
visualize it: someone lives on your street or in your
neighborhood for years. You see him at least once a day and
habitually nod to him as you pass by. Years pass by in this
manner till, one day, you accidentally get an opportunity to sit
down with him and become familiar with his ideas, views, and
feelings, his likes and dislikes. You are amazed at what you
have come to know about him. You never imagined or
guessed that he might be as you found him and never thought
that he was what you later discovered him to be.

After that, every time you see him, his face, somehow, appears
to you to be different. Not only this, your entire attitude
towards him is altered. His personality assumes a new meaning
and a new depth, and you develop respect for him in your
heart, as if he were a person other than the one you thought
you knew for years. You feel as if you have discovered a new
world.

IMA-pg-47
 1- Justice
Shaheed Murtaza Mutahhari investigates deeply into the
concept of justice as presented by Imam Ali in "Nahjul
Balagha." Justice ('Adl) is described not only as a legal or
political requirement but as a foundational principle of Islam
and the universe. Imam Ali emphasizes that justice involves
placing everything in its rightful place and giving everyone
their due. Injustice leads to chaos, oppression, and the
breakdown of social harmony. In his sermons, Imam Ali
repeatedly stresses that justice is critical for the well-being of
society and the individual soul.

Mutahhari highlights Imam Ali’s famous statement:

"Justice is superior to generosity, for justice puts things in

their places while generosity only displaces them."

(Sermon 437)

This illustrates that justice maintains order and balance,

whereas generosity, although virtuous, does not address the
root need for systemic fairness.

IMA-pg-48
Imam Ali's approach to cater to the Just economic, social and
political system started by recognising the rights of every
individual while emphasizing the duties of an individual
towards everyone regardless of religion, sect, ethnicity and
social status.

In his sermon, Ali (as) says the following: "No individual, no

matter how eminent and high his station in religion may be, is
above needing the cooperation of the people in discharging
his obligations and the responsibilities placed upon him by
Allah. Again, no man, however humble and insignificant in the
eyes of others, is too low to be ignored for the purpose of his
cooperation and his providing assistance."

(Sermom 216)

The system of Justice settles on the laws of equality and

accountability. Imam Ali's (as) exceptional attitude as a Khalifa
and Imam is the mirror of his words Ali (as). He advises not
to address him with the flattering titles used for despots or
treat him with exaggerated respect. He emphasizes that
honesty and candid criticism are welcome, stating, "Do not
deny me a word of truth or a just advice," and that he does
not expect veneration. He highlights that those who dislike
facing true and just criticism will find it even harder to act
upon it. (Sermom 216)

IMA-pg-49
In essence it is conveyed that the ruler exists for the people,
not the other way around. This is illustrated by Sa’di’s saying,
“It is not the sheep who are to serve the shepherd; it is the
shepherd who is there for their service.”

The term "raiyyah" (lit. herd) originally had a positive meaning

of "protection" and "safeguarding." It indicates that the ruler
is responsible for the people's well-being. The Prophet
Muhammad (S) said, “Truly, everyone of you is a rai
responsible for his raiyyah. The ruler is the rai of his people
and is responsible for them; the woman is the rai of her
husband’s house and is responsible for it; the slave is the rai of
his master’s property and is responsible for it; indeed, each of
you is a rai and is responsible [for those under his
charge/care].”

Imam Ali's (as) justice wasn't restricted to himself rather his

continuous admonition and supervision of his appointment
officers and governors is an example of his intellectual
propagation of justice. In letter 51 to the tax-collectors, he
admonishes: "“Fulfill the demands of justice in your
relationship with the people and be patient in matters
regarding their needs because you are treasurers of the people
(ra’iyyah), representatives of the community (umma), and
envoys of your imams."

IMA-pg-50
Furthermore, a letter to Malik al-Ashtar, Ali (as) instructs to
"awaken your heart to kindness and mercy for the people" and
to treat them with love and tenderness. He advises against
acting like a predatory beast, reminding that people are either
"brethren in faith" or "kindred in creation." He warns against
arrogance from authority, as it "corrupts the heart, consumes
one’s faith, and invites calamities." In another letter to his
army commanders, he emphasizes that officials should not
treat people differently due to their status or material gains but
should instead become more compassionate and closer to the
people.

Imam Ali's (as) just system was a strong structure composed

of compassion and criticism. If either is absent, the structure
can fall. Hence, Imam Ali (as) correctly emphasized each pillar
to establish the Godly Government of Truth. Unfortunately,
such overflowing justice became poison for the corrupt, and
Imam Ali (as), the most humble man, the father of dust, was
killed in Sujood during Salat Al-Fajr on the 19th of Ramadan,
40 AH (661 AD).

IMA-pg-51
 2- Spirituality
Shaheed Murtaza Mutahhari provides a perceptive analysis of
the concept of spirituality as articulated by Imam Ali (as).
Spirituality, as Imam Ali presents it, is a thoughtful connection
with God and an intrinsic aspect of ethical and moral life. It
excels ritualistic practices, encompassing inner purity, sincere
worship, and righteous conduct.

Mutahhari emphasizes that spirituality in Imam Ali's teachings

is centered on Taqwa (God-consciousness). Imam Ali often
stresses the importance of living with constant awareness of
God, which directs people toward moral integrity and ethical
behavior. This spirituality isn't limited to personal devotion
but also includes social responsibilities. Imam Ali's advice,
"Fear God in matters concerning His servants and His cities"
(Letter 53, p. 102-104), shows that true spirituality involves
ethical treatment of others and taking care of the
environment.

IMA-pg-52
Two Relationships: Spirituality and Dunya (world)
Imam Ali's sermons and letters stress the transformative
power of spirituality. For instance, Imam Ali’s encouragement
for self-purification and sincerity in worship is encapsulated in
his statement: "The most beloved of God’s servants to Him is
he whom He has endowed with His bounty, and who gives it
in charity, who loves acts of kindness, and who avoids sins"
(Sermon 176, p. 110-113). This highlights that genuine
spirituality manifests in acts of kindness, charity, and moral
rectitude.

In understanding spirituality, it's important to see how our

relationship with the world (dunya) affects it. There are two
main ways we can relate to the dunya that impact our
spirituality.

First, if we chase the dunya as our main goal and focus on

temporary things instead of the eternal, it can be harmful. In
this type of relationship, a person's character and values get
lost and sacrificed for material things. When someone values
worldly objectives more than themselves, they degrade their
worth and can become, as the Qur’an describes, "the lowest of
the low" (asfal al-safilin). This means they become the most
despicable and degraded being. In doing so, they lose not only
their higher values but also their human identity.

IMA-pg-53
The second relationship is positive. It is to use the dunya as a
medium to nourish the soul and increase in goodness. It is to
rebel against satan and temptations by living amongst them,
hence we can say that the dunya is necessary to train the soul.
Shaheed Mutahhari describes this relationship as, 'The world
and worldly things are sacrificed at the altar of his humanity
and are used to serve man while he reclaims his higher ideals.'

Hadith Qudsi:

O son of Adam! I have created everything for your sake,

But I have created you for My Own Self.

Henceforth, the attachment to dunya at the expense of selling

the soul is the greatest deficit one can bear. Amir al-Mu’minin
Ali (as), in his famous will to Imam al-Hassan (as), which is
included in the section of Epistles (letters) in Nahjul-Balagha,
says the following: “Keep your self above every contemptible
thing because, whatever it may be, it is not worth the
compromise of your self.

Now the discussion is about the love (hub) of this dunya that
taints spirituality and hinders Jihab bil Nafs Ammarah (soul
that seeks to do evil). During Uthman's period, before Imam
Ali (as), the Muslim Ummah saw an influx of wealth from war
gains and territorial expansion. This led to moral degradation
and increased income inequality, hence destabilisation of
Ummah.
IMA-pg-54
Writing about the days of Othman, al-Masudi says: “Othman
was extraordinarily generous (at the cost of the public
treasury). Government officials and the people followed his
example. He was the first caliph to build a mansion of stone
and mortar with wooden doors of teak and juniper. He
amassed properties such as gardens, orchards, and springs in
Medina. When he died, there were 150,000 dinars and a
million dirhams in cash with his treasurer. His property in
Wadi al-Qura, Hunain, and elsewhere was valued above
100,000 dinars. His legacy included a large number of horses
and camels.”

Al-Masudi continues: “During his reign, a group of his

associates also hoarded similar wealth. Al-Zubayr ibn al-
Awwam built a mansion in Basra which still stands in 332 H.
He built similar mansions in Egypt, Kufa, and Alexandria.
When az-Zubayr died, he left 50,000 dinars in cash, a
thousand horses, and thousands of other things. The brick and
teak mansion that Talhah ibn ‘Abdullah built in Kufa still
exists and is known as Dar al-Talhatayn. Talhah’s daily income
from his Iraqi properties was one thousand dinars. He had
one thousand horses in his stables. A one-thirty-second (1/32)
part of his wealth at death was estimated at 84,000 dinars.”

IMA-pg-55
Amir al-Mu’minin (as), in his utterances, has used the phrase
"sakarat al-ni’ma," meaning intoxication induced by comfort
and affluence, which is inevitably followed by a vengeful
disaster. In sermon 151, he warns them thus: “You, O people
of Arabia, will be victims of calamities which are drawing near.
Beware of the intoxication induced by affluence and fear the
vengeful disaster which will follow it.” He also says in sermon
187, foretelling the disasters: “This will happen when you are
intoxicated, not by drinking wine, but by wealth and
affluence.” It was for this reason that the Ummah lost its
conscience and became lethargic, so when Imam Hussain (as)
called for the followers of truth, only a few stepped forward.
Just a handful.

Concluding with Imam Ali’s encouragement for self-

purification and sincerity in worship, encapsulated in his
statement: "The most beloved of God’s servants to Him is he
whom He has endowed with His bounty, and who gives it in
charity, who loves acts of kindness, and who avoids sins."
(Sermon 176)

IMA-pg-56
 3- Self-Alienation
They have, indeed, lost their selves [souls] and that which they
were forging has gone astray from them. (Qur’an, 7: 53)

Be not as those who forgot Allah and so He caused them to

forget their selves; those-they are the ungodly. (Qur’an, 59: 19)
Shaheed Mutahhari shared an impactful moment he
experienced in a private gathering where they discussed the
exegesis of certain Qur'anic verses. These verses talk about
people losing or forgetting themselves. At first, this might
seem contradictory since humans are usually very focused on
themselves. However, the verses use typical expressions to
highlight the difference between recognizing one's true
essence and mistaking external things for the self. For
instance, when a person believes that their body represents
their entire being, all their efforts are centered around their
physical needs and desires. This means they have forgotten
their true self, the soul, and instead, they consider the non-self
(the body) to be their real self.

This occurs due to the delusional temptations of Satan that

manage to overpower the true self of an individual. Hence,
Imam Ali (as) says in letter 31 of Nahjul Balagha: "O son!
Know that the worst way of strengthening one’s heart is to
gain the world and to hoard it"
IMA-pg-57
This piece of advice is critical in both its external and internal
aspects. Strengthening one’s heart through worldly pursuits
weakens it against the truth. Hoarding worldly possessions is
the root cause of diseases in The heart of an individual seeking
material wealth. This explains why Imam Ali (as) describes it
as the worst way; people might think they are improving their
lives by accumulating wealth and taking excessive measures to
avoid discomfort, like hiring many doctors and trying to live
forever. However, they end up developing diseases of the
heart, as discussed in the Qalb Saleem chapter of the
magazine.

Thus in a summary, self-alienation happens when people

pursue misguided goals, ultimately leading to a transformation
of their essence as explained in the hadith: "Everyone, on the
Day of Judgement shall be resurrected in the company of his
object of love, whatever that may be, even if it is a stone."
(Safinat ul Bihar, under hubb (love).

Imam Ali's own life serves as a powerful example of resisting

self-alienation. His modest lifestyle, characterized by simplicity
and humility, reflects his commitment to spiritual values over
material pursuits. This aspect is evident in Letter 31, where
Imam Ali counsels his son, Imam Hasan, "Look into yourself,
and scrutinize your actions; get rid of pride and vanity."

IMA-pg-58
Qur'an, Within and Ahadith
We look into the Qur'an:
"And We are nearer to him than his jugular vein”
(Qur’an, 50: 16);
“And know that Allah stands between a man and his heart”
(Qur’an, 8: 24).
Muslim mystics, or Urafa, strongly emphasize that knowing
oneself (ma’rifat al-nafs) is directly connected to knowing
Allah (ma’rifat Allah). They argue that one cannot truly
understand their own essence without recognizing their
Creator. This concept is rooted in the idea that the spirit
within us, which the Qur’an describes as Allah’s 'breath', is a
reflection of the Divine Essence. Hence, in Nahjul-Balagha,
sermon 179, it is reported that Imam Ali (as) was asked by
somebody: “Have you seen your God? Imam Ali (as) replied:
“Would I worship what I have not seen?!” Then he elaborated
on his answer thus: “He is not visible to the eyes but the
hearts perceive Him through (the factual experience of) faith
(iman)."

This hadith is self-explanatory in showing how seeing Allah

involves looking inside oneself, searching within, finding
oneself, and reconnecting to the Origin of everything. It
means witnessing the signs of Allah within oneself.

IMA-pg-59
Concluding with ahadith, Imam Ali (as) eloquently stated that
the worth of a man is determined by the worth of his pursuit.
If one embarks on the journey of finding his lost soul, as
emphasized by Imam Ali (as) [1] when he said, “I wonder at
the man who searches for his lost things but doesn’t care to
recover his lost self [soul],” then the lost soul can be regained.
This pursuit is the greatest endeavor, involving purification,
renunciation, and the worship of the Creator of the true self.

Imam al-Sajjad (as) was asked, “Who is the most important

among people?” He replied, “The one who does not regard
the whole world to be equal to his worth" (Tuhaf ul-Uqul).
This hadith underscores the value of pursuing the lost soul,
the true soul.

Research and Edit: Bisman Fatima and @inkofsardaab

[1] Al-Amudi, al-Shurar wa al-durar, Vol. 4 p. 340.

IMA-pg-60
The Science
of Gossip
Did you know that being involved in gossip and drama can
actually rewire your brain, making you less focused and
diminishing your impulse control?

Neuroscientific research reveals that negative social

interactions increase activity in the amygdala, a region of the
brain associated with fear, anxiety, and negative emotions.
The amygdala's heightened activity can overpower the
prefrontal cortex, which is responsible for logical thinking
and focus. This explains why it's challenging to remain logical
when you're emotionally charged.

However, there's a silver lining: engaging in positive thinking

and expressing gratitude can fortify the prefrontal cortex,
enhancing both focus and impulse control. So, while drama
might momentarily grab your attention, fostering positivity
offers lasting benefits for your brain.

IG|@emonthebrain

IMA-pg-61
Backbiting in Islam
‫َأِب ي َج ْع َف ٍر (َع َليِه الَّس الم) َق اَل ُمَح َّر َم ٌة‬
. ‫اْلَج َّنُة َع َلى اْلَق َّتاِت يَن اْلَم َّش اِء يَن ِب الَّنِم يَم ِة‬
“Abu Ja’far (a.s) has said, ‘Entering
paradise is prohibited to spies and gossip
mongers.’ [1]

‫ بئس‬:‫ قال‬،)‫أبي جعفر محمد بن علي الباقر (عليه السالم‬

‫ يطري أخاه‬،‫العبد عبد يكون ذا وجهين وذا لسانين‬
.‫ وإن ابتلي خذله‬،‫ إن أعطى حسده‬،‫ ويأكله غائبا‬،‫شاهدا‬

Abi Ja`far Muhammad b. `Ali al-Baqir

(a.s). He said: The worst of worshipers is a
worshiper with two faces and two
tongues. He commends his brother when
he is around, and he consumes him [in
gossip] when he is absent. When he is
given, he envies, and when he suffers, he
lets him down. [2]

[1] Al-Kafi, Volume 2

[2] Al-Amali, Book 1, Chapter 54

IMA-pg-62
The Science of Addiction
Addiction is a global crisis affecting millions and is often
stigmatized. It involves an uncontrollable compulsion to
engage in harmful activities, including drug abuse, gambling,
sex, and work. The roots of addiction lie in complex brain
changes, particularly in the reward pathways, which are crucial
for reinforcing survival behaviors.

Understanding the Reward Pathway

The reward pathway, or mesolimbic pathway, deep within the

brain, connects neuron clusters across regions. Its primary
function is to reinforce survival behaviors by releasing
dopamine, which induces feelings of satisfaction and pleasure,
encouraging repetition. While crucial for survival, this
mechanism also underpins addiction development.

Mechanism of Addiction and the change of Brain Structure.

Addictive substances and behaviors flood the brain's reward

pathway with excessive dopamine, creating intense euphoria
and compelling repeated use.

IMA-pg-63
Over time, the brain adapts by reducing dopamine receptors
and release, leading to tolerance and requiring more of the
substance for the same effect. Chronic addiction also alters
brain regions responsible for decision-making, judgment, and
memory, making drug-seeking behavior reflexive and focused
solely on obtaining the addictive substance, often at great
.personal cost

Factors influencing the addiction:

Genetics, Environment and Development.

Addiction's likelihood is influenced by genetics, environment,

and developmental stage. Up to 75% of addiction risk is
genetic, influenced by multiple genes. The social environment
also plays a crucial role. Lack of positive social interactions
can lead individuals to seek out addictive behaviors to
stimulate their reward pathways.Developmentally, the
adolescent brain is particularly vulnerable. The prefrontal
cortex, responsible for decision-making, continues to mature
into the mid-20s. This developmental stage is characterized by
risk-taking and poor decision-making, increasing the
likelihood of trying drugs and developing addictions.
YT| Brainbook

IMA-pg-64
The Obligations
prevent Addiction
Islam understands problems and solutions before they exist.
Allah (swt) created our brains and knew the need for human
satisfaction that drives brain changes, impacting moral and
emotional stability.

Allah (swt) imposed Salaat, Sawm (fasting), charity, and Hajj.

These obligatory actions are vital to being a Muslim. While
there is vast wisdom behind their necessity, one reason
relates to brain science. Through daily prayers, charity,
fasting, and Hajj, our brain's reward system receives
appropriate dopamine. This can help protect us from other
addictions influenced by genetics, environment, and
development.

Because of the fulfillment gained from obligatory acts,

believers do not need to excessively engage even in
permissible activities, such as marital relationships. Moreover,
this fulfillment also prevents them from engaging in all
prohibited activities, such as alcohol consumption, tobacco
smoking, watching unlawful content, and causing harm to
others for pleasure.
IMA-pg-65
The level of dopamine our brain is accustomed to depends on
our daily activities. If our brain is habituated to a greater
dopamine rush, then even though we pray and fulfill other
obligations, it may not be sufficient. However, there is still a
beautiful way out. The Qur'an and Ahlulbayt (as) instruct us to
continuously remember Allah (swt) to remain at peace. This
means that if we want to combat the need for higher dopamine
levels—which often lead to addictions, mostly unlawful—we
must increase the quantity and quality of prayers, fasting,
charity, visiting the mosque and attending lectures, reciting the
Qur'an, seeking the company of the wise and religious, as well
as changing our social environment by carefully distancing
ourselves from people who do not help us overcome
temptations and addictions. As Imam Ali (as) says in Nahjul-
Balagha, oration 78: “People! To reject worldliness is to desire
little”

This may increase hardships, but the pleasure of seeking God

cannot be replaced by the activities of dunya. In Ghurar al-
Hikam: Pleasure And Delight, Imam Ali (as) said, "There is no
pleasure in transient desires (shehwah).

IMA-pg-66
 Poetry

IMA-pg-67
 Allegiance Prophet of Mercy
A light emerged from a sacred home
To brighten each grain of Earth's loam
Who built an eternal sagacity's dome
To tether us from aimless roam

A man of truth, with a heart so pure

Draped in modesty and elegance, demure
Prophet Muhammad, blessings endure
Whose character was an enchanting allure

With wisdom vast and words so kind

He spoke of love for all mankind
His serenity was exceptionally refined
For in Allah's will, He was aligned

Pen of Mehmoona Amber

On the day of Al-Ghadir

As we celebrate the greatest Eid
My heart yearns for your arrival
To our allegiance, give revival
Since 1200 years, 313 yearns
O' Mahdi, when will you come?
It is the day when Islam completes,
I'll complete, when you'll meet!

Hajrah Saeed| IG/@eshqefatima

IMA-pg-68
We anticipate your reappearance
For the clouds to disperse
And the sun to shine bright

Our Light
We await for you to come
For the darkness to fade
And for light to spread

We wish to walk behind you

To walk towards Karbala
Saying Labbaik Ya Aba'abdillah
Labbaik ya HujjatAllah

We yearn to glance at your luminous face

For you to wipe Our tears
With the news of your arrival
All our sorrows shall efface

IG|@ajre_wilayat313

in the realm of intezaar

Intezaar

the idleness does not exist

the thorny chains are set

but the wounded feet perist

IG|@inkofsardaab
IMA-pg-69
A time will come soon, my dear!
When Mahdi along with Jesus will reappear.
When weaker from the powerful, won't fear.
Lion will drink from the same bank as deer.

Reappearance
The one who waits to avenge each year,
There is none by His side to wipe His tear.
On His inherited horse, He will appear,
Holding in His hands His Father Ali's spear.

He knows well how to build the weir

To separate the dishonest from the sincere.
In His matters, no human will interfere;
He will be the decision-maker with no peer.

He must win the final battle at the frontier,

Of which Lady Zainab is the pioneer.
Allah's promise is obvious and clear:
His time of arrival is almost here.

IG|@mahdvisverse5

IMA-pg-70
I am ashamed Ya Imam
I stay easy and calm

While you cry tears of blood

Over your forefathers, the oppressed

Your heart aches from the core

The Forlorn Imam!

To remember Zahra's burning door

You're alone like Ali

And all his progeny

Who were betrayed by the Ummah

Hurt by the people of Kufah

Imam daily laments

The shawls & burning tents

His followers shouldn't be idol

For his cause, we must struggle

Every individual has some power

To bring Imam's advent closer

The global rule of justice demands

Our obedience to Allah's commands

Let's start the effort today

Do Jihad in your own way

Prepare yourself O lover

To become Mahdi's soldier! Pen of Khaak Nasheen

IMA-pg-71
How Great is Ali, How Glorified...
born in the Kaaba
Martyred in Masjid al Kufa
Buried Beside Adam And Noah

His Birth... Gloried

His Martyrdom....Glorified
His life was in itself A Glorification of Allah

His words the words of Qur'an

Our Moula
His Actions the path of Islam
for Ahmad, he was Harun to Musa

From the ‫ ب‬of Bismillah

To the proclamation of Fuzto Birabbil Kaaba
Ali was Glorified by Allah,
until his last Breath Ali Glorified Allah

IG|@ajre_wilayat313

My heart, a thudding flesh,

turned into God's house as if awoken.
And if it weren't for Ali's steps,
it would have been an idol, unbroken.

IG|@inkofsardaab

IMA-pg-72
Black clouds rise and spread
Scenario turns horrible and dread
Life there, is now almost dead
Corpses around without head.

Falasteen's woe
Water deprived and starve for bread,
For almost a century, Gaza has bled
Whole of the Palestine colored red,
Waiting more casualties ahead.

The ones who see, unsee later

This is a loss, more and greater.
For humanity, there's no favor?
Every humanitarian is a faker.

Smoke and terrible thunder,

The peace is cut asunder.
In lonesome, against the plunder;
Their Courage, raising the wonder.

IG|@mahdvisverse5

IMA-pg-73
O The Imam of my time,
O A brother when none I find,
O like a mother when the world turns blind
O My Refuge and a Father, Kind.

Accept my Salam, My dear Imam Zaman (aj)

I sat and read the letters you wrote

To Shaykh Mufeed and your chosen followers

Imam's Letter
I read and re-read and the tears flowed
On how loving your heart is for your lovers

When you wrote while replying to some of

your Shias,

In the Name of Allah, the Beneficent, the

Merciful.

May the Almighty Allah (SwT) keep YOU and

Us safe from the mischiefs and

May He bestow YOU and US

with certainty and

May He also protect YOU and Us from bad

consequences.

(Ref: Bihar, 13/247)

IMA-pg-74
I paused here and re-read,
"YOU AND US"
I wondered at your love and kindness
"YOU AND US"
How while praying to Allah (swt)
You have put your Shias before yourself
It reminds me of your Mother Zahra (sa)
Who kept neighbours in her prayers before
herself!

Indeed in her for you is a role model [1]

And like you are a hujjat of Allah (swt) upon us,

She is the representative of Allah (swt) upon you!

I don't say this from myself, but from the
traditions, true!

Pen of Khadema Imam Reza (as)

(The lines of the letter taken from the book- The

Life of Imam Al-Mahdi (aj), author -Baqir Sharif
al-Qurashi)

[1] al-Ghaibah of Shaikh Tusi; p. 173

[2] Imam Askari (a.s.) or Imam Hadi (a.s.) say, "We are the
representatives of Allah among the people and Fatima is
representative of Allah among us." [Atayeb al-Bayan, volume
13, page 236].
IMA-pg-75
This is Zainab daughter of Zahra
In reply to a question of Son of Ziyad
“What's your opinion on what did God do?”
—“I see nothing but the beauty of God”

Gave Her both sons in the way of God

Loss Abbas the protector of the veil

The beauty of God

She saw Her brothers being killed
She saw nothing but beauty of God

Saw the thirst of Hussain's beloved

She saw Akbar, Asghar, Qasim's corpse
She saw Hussain falling from horse
She saw nothing but beauty of God

She saw Shimr beheading Hussain

In the Karbala after every sacrifice
She saw tents being burnt
She saw nothing but beauty of God

She saw beloved heads on spears

She saw Sajjad wearing shackles
She saw Hussain's teeth beaten with rod
She saw nothing but beauty of God

How a brave lady she is no doubt

For She saw nothing but beauty of God
She is the daughter of Ali no doubt
She saw nothing but beauty of God
Fatima IG|@ashiqemurtaza
IMA-pg-76
This is the story of my heart.

My heart told me it saw a light

emerging from every corner.

Heart has Eyes

Through that light,
I saw the path on which
I stepped forward with
my enlightened soul.
That path is Sirat al Mustaqim,
which is shown by beloved God
as we recite

‫اْه ِد َنا الِّص راَط اْلُمْس َتِق يَم‬

The light is my Imam,
whose love showed me
the path to righteousness.

See not with your eyes,

see with your heart.

Pen of Pashmeena

IMA-pg-77
Art Corner
O Dawood..... I order you, whenever you meet, to keep yourselves
busy in our remembrance. This remembrance enlivens our affairs.
The best people after us are those who narrate our traditions and
invite others towards them.

Imam Sadiq (as) (Bihar Al-Anwar, Vol1 , page 200)

IMA-pg-78
IMA-pg-79

Eid Ghadeer IG/@hub_e_hussaini

IMA-pg-80

The Moon of Hashmites (as) Nur-ul Qamar

IG/@m_o_o_n_l_i_g_h_t_t_a_l_e_s.pk
IMA-pg-81

Holy Dome of Imam Reza (a) Syeda Kinza Batool

IMA-pg-82

Holy Dome of Imam Hussain (a) IG/@my.arabic.corner

IMA-pg-83

The Story of 🇮🇷 (iran) IG/@hub_e_hussaini

IMA-pg-84

Lady Zainab (sa) IG/@my.arabic.corner

IMA-pg-85

Lady Zainab (sa) IG/@my.arabic.corner

The Shrine of Lady Anam Fatima
Zainab (sa) in Damascus
 Martyrdom
‫ِإَّن الَّلَه ُيِح ُّب اَّلِذ يَن ُيقاِت ُلوَن ِف ي َس ِب يِلِه‬
‫َص ًّف ا َكَأَّنُه ْم ُبْنياٌن َم ْر ُص وٌص‬
Indeed, Allah loves those who fight in His
Cause in ranks as if they were an iron structure.

Surah Saff, Verse 4

Shyakh Ali Reza Panahain says that this magical verse moved
many of the Irani soldiers during the Iran Iraq war and led them
to drink from the pond of martyrdom. Beautiful!

The Arabic word bunyan ‫ ُبْنياٌن‬denotes construction. The

word marsus ‫ َم ْر ُص وٌص‬is cognate with rasas denoting lead.
The phrase bunyan marsus connotes a construction resembling
lead in terms of solidity. The criticism mentioned in the
preceding Verse may be addressed to those who were engaged
in sloganeering but failed to act upon such slogans. Thus, God
Almighty is saying that Divine Wrath is in store for those who
did not act upon their words.

Therefore, the blessed Verse is saying that God Almighty loves

those who wage war in His Cause like a construction of iron and
a stronghold of steel.

IMA-pg-86
 Thus, the form of battle is of no significance,
but what is important is that such war should
be in Allah’s Cause through perfect unity and
solidity the similitude of which is a
construction built of lead or iron. It is
mentioned in ‘Ali ibn Ibrahim exegetic work
that the blessed Verse is saying that warrior
waging war in Allah’s Cause form ranks like
a construction which is never subject to ruin.

Tafsir Nur al-Thaqalayn.

Today, in the cause of Falasteen, resistance serves as a reflection

of this verse. Anyone who opposes the resistance is like the
Samari but that of the Islamic Community of Prophet
Mohammad (peace be upon him), seeking to dismantle the
foundations of faith and the fervor for Jihad. This represents the
emergence of Fitna against the unity of Muslim brethren,
evident in the segmentation of the Muslim world it has caused.

IMA-pg-87
The Children of Israel were suffering the worst tribulations,
according to the verses of the Qur’an. Moses, the son of Imran,
rescued them from all their miseries. The most miracles
descended for this nation, according to the verses of the Qur’an.
When else has a prophet come to rescue a group, then destroyed
all their enemies in the sea at once?! And, so easily! Our Prophet
(s) fought for many years. Many people were martyred. Prophet
Noah (a) preached for 950 years, but the people didn’t accept
him. However, Prophet Moses (a) rescued them and destroyed
their enemies in one or two years' time. The nation become
comfortable unlike other nations.

The Nile River was opened with a staff, “You may pass.” They
needed water, “Use the staff! Don’t worry.” The water flowed.
They asked for food from the skies. They asked for a special
menu! These have been written in the Qur’an. “We can’t eat
lentils every day. What about beans?” Then, they reached a
place. “Wait till I bring the Torah, the book of God, for you.”
“Go ahead.” Moses (a) went to bring the Torah, to teach them a
way of life. How many miracles did they need to see from a
prophet? Then, when Moses wasn’t around, suddenly a man
named Sameri caused the people to worship a cow in the
presence of Aaron, the successor and brother of Moses.
Amazing!
IMA-pg-88
Prophet Moses (a) came. “Aaron, what were you doing? Why
are they worshiping a cow?” This is very strange! This is
impossible! How could people forget all these miracles just like
that? But it happened. See, think about the story. The Prophet
of God (s) said, “In the same way that Prophet Moses’s nation
had a Sameri, my nation has a Sameri too.” Really? Who is the
Sameri of your nation so that from him we can distinguish who
is the new one? Or, perhaps that whole story was for us to be
able to understand what is happening here. The Prophet (s) said,
“The slogan of the Sameri of Moses’s nation was, ‘Don’t touch
me.’ The Sameri of my nation says, ‘No war.’” They talk against
the culture of resistance. Their names have been mentioned in
history. One is Abu Musa Ash’ari. They talk about not resisting.
The culture of not resisting and being against it is the culture of
the Sameri of this nation.

Sameri is very talented. He uses certain parts of religion. You see

that whatever he says is based on religion. He speaks about
morality. It is subtle. He has only removed “resistance.” If you
remove the string from rosary beads, they will fall apart. You
will certainly witness that they will remove the part about
resistance from Imam Husayn (a) and the culture of Ashura in
the future. They will delete fighting with oppression from Imam
Husayn (a) and the culture of Ashura. What will remain of
Ashura? Only affection and liking.

IMA-pg-89
Those who don't want to teach us resistance, don’t want us to
enjoy struggling, don’t want us to see beautiful fighting, and
don’t want us to see fighting fairly along with morality. They
want to distance us from fighting for us to be like sheep. Sheep
don’t fight. They are busy with their grass.

Imam Ali said, “Surely fighting is one of the doors of Paradise,

which God has opened only for His dear Friends.” (Nahj al-
Balagha, Sermon 27) It isn’t open to all of God’s Friends. It’s
only open for His special Friends. If we increase our resistance a
little, God willing our Imam will come! What does Imam Mahdi
(atfs) want? The people who resist.

Agha Ali Reza Panhaian, from the speeches under

the topic of, “The culture and Art of Resistance.”

IMA-pg-90
Shaheed Marhimmat Balazadeh
He was very determined and persistent. He had made his
decision. He would say, 'However possible, I must go to the
front lines; haven't you read in Nahj al-Balagha: Jihad is one of
the doors to Paradise. I must go to the front lines.'
He repeated this sentence many times.

Later, I asked him one day, 'How did you manage to go?'

He said, 'Every time, with a trick! (Of course, at that time, he

hadn't received the official letter of assignment to the front lines
from Imam Khamenei, who was the president at the time.)
But this time, they put a lot of pressure on me to dissuade me
from going to the front lines; I went to Haj Agha Malekouti (the
Friday Prayer Imam of Tabriz at the time). It was noon and I
hadn't eaten lunch; I was dying of hunger; I saw they were
having lunch; I had my sack with me too. They said, 'Come,
have lunch.' I said, 'I won't eat!' Haj Agha said, 'Why won't you
eat?' I put the paper and pen I had with me in front of Haj Agha
and said, 'Haj Agha, I'm dying of hunger, write in this letter that
Mr. Awad Mohammadi should send me to the front lines so that
with your permission, I can have lunch too.'
In short, after a lot of insistence from Haj Agha for lunch and
from me for writing the letter, Haj Agha was forced to write the
letter so that I could have lunch......" (www.abrobad.net)
IMA-pg-91
Shaheed Ali Naqi Abu Basri
A person was building a house in our neighborhood. Although
he apparently looked like a good guy, I don't why he had a state
of resentment and jealousy towards Ali, and often when he saw
Ali, he would take a poke at him and then he went to work on
his building.

When they finished their building and moved in, Ali told me:
Go to the store and get a good gift for them so that we can go
to their house tonight. At first, I objected, but Ali said: Have
you not read in the Quran that one of the attributes of a believer
is that he repels evil [conduct] with good? Though we are not
(true) believers, at least in this attribute we should be like them.
I agreed and bought a present and went to their house one night
with Ali. After that, his behavior totally changed towards us.

Chekideye Eshq, p. 171

IMA-pg-92
Shaheed Mirza Shabbar Ali
I, the editor of this Magazine, as Shaheed's daughter narrate: I
recall his last Muharram. These were the ten days of Ashura,
maybe the third, fourth, or sixth of Muharram. It was raining
heavily at night, and we had no electricity. I was studying for my
exams and there was too much to cover before going to
Arbaeen, so I was under constant stress. My father wanted to
attend a Majlis in his hometown, so my mother came to me and
said, "Let's go." I refused, saying that it was too late and that my
study schedule would be disrupted, as the travel would be tiring.
My father was silent and kept looking out of the window as if he
were a caged pigeon, desiring to break free at any moment. My
mother realized his restlessness, which he was suppressing out
of respect for me. After a while, we were ready to go.

Through the heavy downpour, my father managed to drive the

car until we reached a deluge of water where our small car had a
high chance of getting stuck. My father knew of these troubles
but chose his love for Aba Abdullah (AS) over the discomfort,
and we crossed the path chanting "Ya Ali, Ya Ali." We reached
our grandfather's house, and he went to the Majlis (to the
Imambargah where he is buried today). Although he was too
late and attended a half-hour Majlis only, the pleasure was
glistening on his face. It was as the lover quenched his thirst
even for a while and got satiated. He satisfied Allah and then
also paid attention to me, ensuring that we reach home soon.
IMA-pg-93
 ‫شهداء الحب والمقاومة‬
Martyrs of Love and Resistance

IMA-pg-94
 Sajda Sahw by Ayatullah Sistani
Sajda Sahw (prostration of forgetfulness) is a corrective action in
Islamic prayer performed to compensate for minor mistakes
made during the prayer. According to Ayatollah Sistani, this
prostration is performed when a person doubts certain aspects
of their prayer or realizes they have committed specific minor
errors. It is subject to many conditions.
After the Salām:

Immediately after the Salām of the prayer, make the intention

(niyyah) for Sajda Sahw.

Place the forehead on something on which performing sajdah is

permitted (based on obligatory precaution).

Dhikr to be recited:

It is recommended to say a specific dhikr during each sajdah:

‫ َالَّس اَل ُم َع َلْيَك َأُّيَه ا الَّنِب ُّي َو َر ْح َم ُة اللِه َوَبَر َكاُتُه‬، ‫ِب ْس ِم اللِه َو ِب اللِه‬
Translation: "In the name of Allah and by Allah. Peace be upon
you, O Prophet, and Allah’s mercy and His blessings (be upon
you too)."

Method:

Perform one sajdah with the mentioned dhikr. Sit up, then
perform the second sajdah with the same dhikr. Sit up again, and
say Tashahhud. After Tashahhud, say:

‫َالَّس اَل ُم َع َلْيُكْم َو َر ْح َم ُة اللِه َوَبَر َكاُتُه‬

IMA-pg-95
When to make Sajda Sahw?
(In a four unit prayer only, but read
Doubt in the number of Rak'ahs detailed ahkam to understand it's
nuances and conditions)

Complete Tashhad Ommission

General mistakes in Prayer

Incorrect Salam

Inadvertent talking during prayer

Ommission of Tasbih Al-Arabah

If a person intentionally does not perform Sajda Sahw after the

Salām (concluding salutation) of the prayer, it is considered a
sin. As an obligatory precaution, they must perform it as soon as
possible. If they forget to perform it, they must do it as soon as
they remember. It is not necessary to repeat the prayer.

If a person is unsure whether Sajda Sahw has become obligatory

for them, it is not necessary to perform it.
IMA-pg-96
Developments
in the Global
Politics
We have seen in Ghadeer
that Religion is not
separate from Politics

IMA-pg-97
 Ghadeer came to make everyone understand that politics
is related to everyone. There must be a government that
practices politics in every era, that is a fair policy through
which all other knowledge can be established, and which
opens the way for thinkers to present their ideas in full
reassurance and tranquility. ‎

Imam Khomeini

The two truths exist in the event of Ghadeer. That is to

say, the very important, the truth about the appointment
of the Commander of the Faithful (as) as the Imam after
the Holy Prophet (saw) and the truth about attending to
the issue of government, politics, Imamate, and managing
the Islamic nation after the Holy Prophet (saw) exist.

And they are among the teachings that have been

guaranteed by Ghadeer. They are a great lesson for all
Muslims, both for the present and the future.

Imam Khamenei
Oct 13, 2014

IMA-pg-98
Power Shift in the Global Politics
Following the recent changes in the international balance of
power, the U.S. and other Western countries did not hesitate to
openly violate the decisions of international organizations and
the principles of international law. Instead, many non-Western
states have begun to ask the West to abide by international
norms and principles. While non-Western countries try to solve
international problems through international mechanisms,
Western countries persistently violate the principles and
resolutions of international organizations.

Today, Israel and the West, with the consent of many regional
states, do what they can get away with in the Gaza Strip. Via
carpet bombing and using all kinds of the most developed
technological weapons, they target and kill innocent civilians,
including newborn babies, children, women, elderly people,
students, journalists and men of religion. They indiscriminately
bomb everywhere: apartments, hospitals, ambulances, schools,
mosques and churches. International organizations have never
been this weak and ineffective. Even the high-level officials of
international organizations such as the U.N. Secretary-General
Antonio Guterres, who is a European diplomat from Portugal,
were unable to intervene in the Gaza genocide. Unfortunately,
no international organization is able to prevent an online and
live genocide against the Palestinians.

IMA-pg-99
It seems that the relatively newly introduced “R2P principle
(responsibility to protect)” will now take its place on the dusty
shelves of history. The year 2024 will be a very difficult year for
all countries.

In today’s interdependent and interconnected world, it is not

possible to limit suffering and injustice in one region or locality.
Sooner or later, the new wave of violence will reach every corner
of the world. Eventually, all countries will surely suffer from
these new realities. Contrary to their expectations, the West will
fail to control the new circle of violence. Therefore, world
governments urgently need to return to normal, that is to
respect norms and rules. Western politics urgently needs to
return to normal, that is to rationality. The Middle East urgently
needs to return to normal, that is to political stability. World
public opinion, including Western public opinion, urgently
needs to take measures against Israel and its complicit Western
governments.

[Daily Sabah, January 10, 2024]

IMA-pg-100
The Dilemma of the Zionist Regime
Internal Conflict:
On the 35th anniversary of Imam Khomeini’s death, Imam
Khamenei highlighted the internal "confusion" among Zionist
regime officials. Hasan Hejazi, an expert on Zionist affairs,
explains this by saying that the remarks of Imam Khamenei are
based on data analysis and a deep understanding of the regime's
internal and external conflicts. He says that the Zionist regime is
experiencing internal disputes over its future vision, identity,
governance, and laws. The main conflict is between secularists,
who want a liberal democracy, and religious factions, who want
a system based on Jewish law. This deep division is leading to
significant instability and could push the regime towards internal
collapse and disintegration.

The war on Palestine:

The right-wing insists on fighting without clear planning, leading
to constant conflict with Palestinians and neighbors. This
strategy risks further weakening the regime. If Netanyahu and
his associates don't adjust, they could lead Israel into a
significant quagmire, as some generals have warned, turning it
into a "scorched ground." Additionally, continuing the war
without a clear strategy will be costly, impacting its stability,
internal cohesion, and sustainability of economic, military and
other capabilities.

IMA-pg-101
If this current trajectory continues, it could mark the beginning
of the end for the Zionist regime. Hence, the Leader’s
predictions indicate that internal power struggles are pushing the
regime toward collapse. Operation Al-Aqsa Flood and an
Iranian attack revealed the regime's vulnerabilities, as Israel's
Iron Dome was intercepted. Furthermore, Iran's attack, without
Arab assistance, contrasted with Israel's reliance on its allies,
including some Arab nations, showing its fragility. This heavy
reliance on U.S. support underscores this fragility. These
challenges suggest the regime is nearing collapse, leaving Israelis
uncertain about their future.
This article (modified in terms of language) is taken from www.english.khamenei.ir

“If the content of the discussions and conflicts going on

between Israeli officials are published by the media, four
million people will leave Israel.” This is the statement of a
Zionist security analyst. This means reverse migration.
An army which once claimed to be one of the world's
strongest armies has been defeated by groups from Hamas
and Hezbollah while trying to guard itself in the south and in
the north.

Imam Khamenei
June 3, 2024

IMA-pg-102
The Resistance Axis also consists of the
insight and loyalty of general people.

The million-funeral held for late President Raisi in various

cities was a strong message to the friend and enemy that this
people is characterized by a high degree of insight and
loyalty.

It is your path (people of Iran), your presence and your

endurance that determine the destinies of the entire region."

Sayyed Hassan Nasrallah, the Secretary

General of Hezbollah (Lebanese Resistance)

It consists of students.

I am writing this letter to American university students

whose awakened conscience has moved them to defend the
oppressed women and children of Gaza. You have now
formed a branch of the Resistance Front.

From Imam Khamenei’s Letter

to American University Students
May 25, 2024

IMA-pg-103
 From the book:

IMA-pg-104
1. Increase Allah's Marifah

‫َأَّم ْن ُه َو قاِن ٌت آناَء الَّلْيِل ساِج دًا َو قاِئ مًا َيْح َذُر اآْل ِخ َر َة َو َيْر ُج وا َر ْح َم َة َر ِّبِه ُق ْل‬
‫َه ْل َيْس َتِو ي اَّلِذ يَن َيْع َلُم وَن َو اَّلِذ يَن ال َيْع َلُم وَن ِإَّنما َيَتَذَّكُر ُأوُلوا اَأْلْلباِب‬
Is one who is obedient to Allah, prostrating himself or standing
in prayer during the hours of the night, fearing the Hereafter
and hoping for the Mercy of his Lord [is better or such a
person]? Say: “Are those who know equal to those who know
not?” It is only men of understanding who will remember [and
get a lesson]. Qur'an (39:9)

Knowing Allah (swt) enlightens our inner self and helps us

distinguish between truth (haq) and falsehood (batil). To
cultivate the Marifah of Allah (swt) does not only include
reading books about Him, it actually entails deeper
understanding of Tawhid.

As Imam Ali Reza (as) said, “The very first step to Allah’s
worship is to attain inner knowledge of Him, and the origin of
attaining inner knowledge of Allah is through His Divine Unity.
The very basis of His Divine Unity is to negate any kind of
limitations from Him, since the intellects are able to witness that
every being is created with limitations.” [1]

[1] Al-Saduq, Al-Tawhid, pg 34

IMA-pg-105
We can know Allah through His attributes and understand how
they relate to our lives. For example, He is Merciful, and we
need to recognize His mercy and thank Him. Additionally, He is
the Most Qadir (Powerful), so we should always trust Him. As
Ayatullah Musa as-Sadr stated, excessive worry is shirk because it
negates the attribute of Allah (swt) of being Qadir over
everything, as we repeatedly relive our problems in our minds
and fail to trust Him. So, one way of gaining Allah's Marifah is
to know Him. The Supplications of Ahlulbayt (as), for example
Dua Kumayl, Dua Arafah by Imam Hussain (as) and Sahifa
Sajjadiya can help us cultivate the Marifah of Allah (swt).
PRO TIP (not in book)

2. Control desires of the evil soul

(nafs ammarah)

Resisting temptation and controlling desires is an excellent way

to facilitate greater concentration in prayer. For instance, by
lowering our gaze and not looking at forbidden things, our mind
will become clear of any images that could disrupt our
imagination and concentration. More importantly, the mind will
be spiritually pure and ready to face Allah (swt) with a clear
conscience.

IMA-pg-106
 ‫ُق ْل ِل ْلُم ْؤ ِم ِنيَن َيُغ ُّض وا ِم ْن َأْبصاِر ِه ْم َو َيْح َف ُظوا ُف ُر وَج ُه ْم‬
‫ذِل َك َأْز ك ‏‬
‫ى َلُه ْم ِإَّن الَّلَه َخ ِب يٌر ِب ما َيْص َنُع وَن‬
Tell the believing men to lower their gaze and guard their
modesty. That is purer for them, verily Allah is All-Aware of
what they do. Qur'an (24:30)

‫َو ُق ْل ِل ْلُم ْؤ ِم ناِت َيْغ ُض ْض َن ِم ْن َأْبصاِر ِه َّن َو َيْح َف ْظَن ُف ُر وَج ُه َّن‬
And tell the believing women to lower their gaze and guard their
modesty. Qur'an (24:31)
Generally, women have the desire to get ready and show their
beauty, but Islamic Shariah (jurisprudence) disallows this for na-
mahram (those whom women can marry). Therefore, women
should practice Hijab outside of Salat as they do inside Salat, for
it shall remove the veils of sins between them and Allah (swt).
Hence, a better connection between an 'Abd (servant) and
Mabood (God) can be fostered with obedience both inside and
outside of Salat. According to the Ulema, abandoning sins is
like protecting the sanctity of Salat.

3. Be Humble
In Quran (8:2-4), Allah addresses believers as those who
establish (maintain) the Salat and it doesn't mean the recitation
of Salat, but the establishing of a connection to Allah in the
prayer. This can be achieved through paying proper
concentration to Allah in the Salat through correct state of
mind.
IMA-pg-107
One prayer with concentration can hold far more reward than
hundreds of Salat without concentration. Furthermore, the
prayer of a believer is accepted according to the level of khushu'
sustained during the prayer as narrated from Imam al-Sadiq
(as):“As for the prayer, half of it may be accepted, or one-third,
or a quarter, or one-fifth, or even one-tenth. Another prayer
may be folded like an old dress, and be thrown back at the face
of its owner. No part of the prayer is yours except that part
which you perform with an attentive heart.” [2]
Interestingly, the one who is humble in the Salat will also
practice the same modesty and humility outside the Salat as it is
stated in the Qur'an that Salat keeps one away from indecency
and evil (29:45). Imam Sadiq (as) explains this: "One who
desires to know if his prayer has been accepted or not, should
observe if it has kept him away from indecency and evil, ot not;
the measure in which it has kept him away (is the measure of his
prayer that) has been accepted.” [3]

4. Practice Patience
Patience is one of the most important characteristics of a
submissive believer in Salat. Allah says in the Holy Qur'an:

‫يا َأُّيَه ا اَّلِذ يَن آَم ُنوا اْس َتِع يُنوا ِب الَّص ْبِر َو الَّص الِة ِإَّن الَّلَه َم َع الَّص اِبِر يَن‬
"O you who have faith! Take recourse in patience and prayer;
indeed, Allah is with the patient." (2:153)
[2] al-Majlisi, Bihar Al-Anwar, vol. 79, p.305.
[3] al-Tabrasi, Majma' al-Bayan, vol. 8. p.29.
IMA-pg-108
This verse shows the relationship between patience and prayer
as Allah instructs those who believe to seek help through this
combination of acts. This is because prayer needs patience and
patience needs prayer. It is narrated that whenever Imam Ali (as)
had a worrying or difficult situation, he would retreat to prayer,
and then recite the verse 2:153 quoted before. [4] It is important
to note that the patience referred to in the Holy Qur'an does not
entail enduring misery and hardship or accepting humiliation,
but resisting temptations to commit sins. True patience is having
inner contentment and being thankful to Allah despite any
misfortunes.
Prophet Mohammad (saw) said, "Patience is of three kinds:
patience at the time of affliction, patience in regard to
obedience, and patience in regard to disobedience. One who
bears patiently with affliction, resisting it with fair consolation,
God writes for him three hundred degrees (of sublimity), the
elevation of one degree over another being like the distance
between the earth and the heavens. And one who is patient in
regard to obedience, God writes for him six hundred degrees (of
sublimity), the elevation of one degree over another being like
the distance between the earth’s depths and the Throne (al-
'arsh). And one who is patient in regard to disobedience, God
writes for him nine hundred degrees (of sublimity), the elevation
of one degree over another being like the distance between the
earth’s depths and the furthest frontiers of the Throne.” [5]
[4] Ibid vol. 3, p. 480.
[5] Ibid, vol. 2, p. 91.
IMA-pg-109
5. Assess yourself on a regular basis
It is narrated from Imam al-Kazim (as) that he said: "He who
does not call himself to account every day is not one of us.
When he does so, he must ask Allah for more if he notices that
he has done a good deed, and if he notices that he has
committed an evil doing, he must seek Allah’s forgiveness and
must repent to Him." [6]

Find a regular time each day to reflect on how the day went and
critically examine your actions. Do this alone without any
distractions or interactions with others. It's important to make
time for this powerful daily exercise.

The best practice is to be honest with yourself. Identify your

weaknesses and find solutions. For example, if your worship has
flaws, ask Allah for forgiveness and improvement. If you get
angry, especially with family, let go of arrogance and apologize.
Self-assessment helps you continually improve and keep your
faith strong. Regular self-assessment is important. Once you
start, you'll notice improvements in your life, prayer, and faith.

Research and Edit: Anum Kazmi and @inkofsardaab

[6] Ibid, vol. 2, p. 453.

IMA-pg-110
Qalb Saleem
Notes from the Lecture of Sayed Mohammad
Baqir al-Qazwini: Night 23rd of 2024 Ramadhan.

‫َيْوَم ال َيْنَف ُع ماٌل َو ال َبُنوَن ِإَّال َم ْن َأَتى الَّلَه ِب َق ْلٍب َس ِل يٍم‬

The Day whereon neither wealth nor sons will avail
except for him who comes to Allah with a pure heart.
(26:89)

The Holy Qur'an states various states about the heart....

In their hearts is a disease ‫ِف ي ُق ُلوِبِه ْم َم َر ٌض‬

Then your hearts
‫ُثَّم َق َس ْت ُق ُلوُبُكْم ِم ْن َبْع ِد ذِل َك‬
hardened after that as
‫َف ِه َي َكاْلِح جاَر ِة َأْو َأَش ُّد َق ْس َو ًة‬
stones or even worse in
hardness

our hearts would be at rest ‫َتْطَم ِئَّن ُق ُلوُبنا‬

Allah has set a seal on their hearts ‫َخ َتَم الَّلـُه َع لى‏ ُق ُلوِبِه ْم‬
IMA-pg-111
In understanding the heart in the Holy Quran, scholars are
divided into two primary camps. They have two perspectives.

The first group of scholars believe that all these references to

the heart, using the word for instance in Arabic "Qalb" or using
the word "Fuad" in Arabic, are metaphoric. They're symbolic
descriptions; don't take them literally.

The term "heart" in the Quran is metaphorical, representing the

mind, intellect, soul, and personality. When the Quran mentions
a "disease in their hearts," it refers to a moral or spiritual ailment
affecting one's ability to discern right from wrong. The Quran
uses "heart" because people associate it with emotions like love
and fear, but it shouldn't be taken literally. The usage is intended
to make the concept more relatable and understandable.

The second group of scholars argues that the physical heart also
plays a significant role alongside the mind, intellect, and soul.
They refer to a verse in the Quran indicating that hearts in the
chest can become blind and are the site where Satan whispers.
This suggests that the physical heart is involved in spiritual
activities, influenced by beliefs, and interconnected with the soul
and intellect, making it an integral part of life.

IMA-pg-112
The heart is one of the most vital organs, crucial for both
physical and spiritual health. Heart disease is the leading cause of
death globally, showing how important it is physically. This
group of scholars thinks the physical heart also has a big
spiritual role, acting as a window to the soul and connecting to
the mind. Modern science backs this up, showing that the heart
creates the strongest electromagnetic field in the body, which
can influence people nearby. This suggests the heart’s
electromagnetic activity might help people communicate with
each other.

In light of Ahadith, it is recommended to get closer, shake hands

and hug your brother in faith. It is also stated that when two
believers hug, their sins fall like the leaves of autumn.

Due to this, Islam recommends that mothers breastfeed their

children rather than putting them on infant formula because of
how the electromagnetic waves of the heart send positive signals
to the child's mind, soul, and heart. If a mother breastfeeds with
wudu and faces the Qibla (like how the mothers of great
scholars and pious people always prioritize), then the effect of
her spirituality will transfer to her child. How amazing will the
effect be during the formative years leading for a lifetime? That's
why even doctors today—psychologists, doctors, biologists—
they're saying to mothers: try to feed your children yourself.

IMA-pg-113
The heart is a powerful physical and spiritual tool. In light of
this, many supplications stress on putting the hand on the heart
during the recitation. For example, reciting Al-Fattah seventy
times or reciting verse eighty-two of Surah Isra by placing hand
on the heart can alleviate depression and discomfort. So, while
cardiologists treat physical heart issues, for spiritual heart issues,
individuals must be their own doctors, examining their
intentions and sincerity and strengthening their heart spiritually
every day.

The Prophet teaches that Allah has three types of containers on

Earth, which symbolize different kinds of hearts:

1. Soft Heart: This heart is compassionate towards fellow

believers. Allah loves compassion, which is often mistakenly
seen as a weakness in today's society, especially among some
young men with a flawed understanding of masculinity. The
more compassionate you are, the more Allah loves your heart.

2. Hard Heart: This heart is strong and stands up against

injustice. While compassion is important, strength is essential
when confronting injustice. Whether it's witnessing atrocities in
places like Gaza or any other part of the world, one must stand
up and speak the truth, even if it risks personal loss. Allah loves
a heart that is strong and unyielding in the face of injustice.
IMA-pg-114
Pure Heart: This heart is characterized by repentance from sins.
Allah is the light of the heavens and the earth, and this light
should shine from your heart. However, every sin dims this
light, just like dust dims a lamp. Continuous sinning can darken
the heart to the point where no light can shine through it.

Five steps to turn our sinful

hearts into Qalb Saleem.

Return to Allah with an empty heart.

Imam Ali (as) was asked about the mutaaqi (pious) person and
he replied, 'the one who returns back to His Lord with an empty
heart, without anyone except the Lord.' The is the beauty of the
heart is illustrated in a hadith. Allah revealed to Prophet Daud
(a), "Oh Daoud, I want you to go and empty a house for Me."
When Daoud questioned, "Ya Allah, you don't occupy any
place. You're not a physical entity. What do you mean, 'prepare a
house for You'?" Allah replied, "Oh Daoud, if you remove
everything from your heart and you prepare it for Me, that will
be My house." Similarly, there's a hadith Qudsi where Allah says
that the earth and the universe can't contain Him with their
vastness, but a heart of a believing servant has the honour to do
that. so, this heart should only be occupied by Allah.
IMA-pg-115
In a beautiful Hadith, young Lady Zainab (AS) shares a
profound moment with her father, Imam Ali (AS). When
Zainab, who was perhaps two or three years old at the time,
asked, "Dear father, do you love us?" Imam Ali replied, "Of
course I love you. Is there any doubt about that?" Zainab,
showing remarkable wisdom even at such a tender age,
responded, "Father, the love is only for Allah. As for us, the
children, you show us mercy and compassion." This Hadith
conveys a powerful message to families: "Yes, love one another
in the general meaning of the term, be compassionate, be loving.
But true love, true mahabba, keep that only for Allah because
only Allah deserves that love in your heart."

Remove the love of Dunya.

Prophet Isa has a beautiful description here. He says, 'Have you

seen someone who's sick, who has a fever? If you bring them
their favorite dish, they have no appetite for it, right? It's good
food, but they have no taste for it, no appetite for it.' He says,
'The one who's in love with this world is like that sick person.
This person doesn't really have an appetite for spirituality.

IMA-pg-116
Detach from the materialistic world and relationships that take
one away from Allah, the true and limitless love. To protect the
heart, remove the love of dunya (worldly life) by taking small
steps to sacrifice comforts occasionally. Show yourself who's in
control by saying no to your desires. A practical tip is to sleep on
the floor without a pillow or blanket once in a while. Although
difficult and uncomfortable, this practice helps you appreciate
Allah's blessings, strengthens your willpower, and trains you not
to be enslaved to your desires and worldly attachments.

Hold onto the truth.

As stated, "A pure intention, truthfulness, is what keeps you on

the right path.” Human beings naturally lie frequently, with
studies showing that the average person lies two to three times a
day. This habit can severely lock one's heart into falsehood.
Lying, even small or seemingly harmless lies, is a major sin
because it betrays the truth. When you lie, you train your heart
to follow falsehood. You need to make sure that your heart
knows the truth. How do you do that? You say the truth. You
do the truth. That's one way to protect. Always hold on to the
truth even if it against you.

IMA-pg-117
 Become selfless.
Imam Ali advised his son, Imam Hassan, saying, "My dear son,
make yourself the standard between yourself and others. Love
for them what you love for yourself."
Developing this mindset involves two key points:

Recognize the Reward in Giving: Understand that when you

give, you are actually the winner. You'll be rewarded and
compensated for your generosity.

See Others as Allah's Creation: Realize that the person you are
helping is a creation of Allah, just like you. If you truly love
Allah, you will love His creations as well.

Be bothered by sins.

We can't have an infallible heart, but

we can have a spiritually healthy
heart. A heart that is not ill with the
burden of sins that have been
considered insignificant to repent for.
This is where the disease comes.

for your beloved Imam (atfs)

IMA-pg-118
A healthy heart, when commits a sin, is bothered by it. It upsets
the believer. It's a big deal for him, and he quickly repents. In
contrast, a heart that is stuck in a disease, in disease mode, is a
heart that says, 'It's okay, it's just a small sin. I'm not bothered by
it. It's not a big deal, it's just a sin.' We must not allow ourselves
to think, "It's okay, it's not a big deal." Every sin is significant
because it violates Allah, and the status of Allah is infinite.
That's why in reality every sin is infinite. Even if a sin seems
small, it's actually an infinite sin. Why? Because you've sinned
against the status of an infinite being. That violation is infinite.
To develop a sound heart, always look at the sin and say that it
is a big deal. Don't say it's not a big deal.

Remove the doubts (shak).

The Prophet teaches us that developing a strong heart involves
eliminating doubts. Doubts are normal, but if they persist, they
can make the heart ill. Our goal should be to sleep each night
with full faith and certainty (Yaqeen). If we lack this certainty,
we must work on it, as nothing is more important than
developing a heart at the peak of faith. When you sleep with
certainty, you feel safe regardless of external chaos. To address
the the doubts, seek knowledge through the Quran, scholars,
and community, as many doubts can be resolved through
research and inquiry. Allah has given us intellect, which we must
use to overcome doubts and strengthen our faith.
IMA-pg-119
Meeting Sahib Asr (atfs)

The Shaykh served at Masjid Kufa for many years and lived
there with his family. He was a very pious and God-fearing
person. Towards the latter part of his life, he became blind.
Some scholars have narrated his story as follows:

A few years ago, a fight erupted between two tribes in the city of
Najaf. Due to this war-like situation, the scholars and visitors to
Najaf were unable to travel to Kufa Masjid. This continued for
quite some time, and in the city of Najaf, the hotels with which I
was associated were not seeing any pilgrims due to the conflict.
Even the scholars were not coming to Najaf. I became very
worried as I had a large family to support. Additionally, I was
responsible for some orphans. Things were getting very difficult
and I was living a hand to mouth existence.

On one Friday evening, it so happened that there was nothing

to eat at all. My children were crying due to hunger, and my
heart was very sad. I left my house and began walking, narrating
my condition to Allah. I said, “O Allah! I am satisfied with my
condition and whatever You have ordained for me. But what
should I do? I have yet to be blessed with a visit from my
master, Imam Zamana (atfs).
IMA-pg-120
If You grant me permission to see the honorable face of my
master, Imam Zamana (atfs), I promise that I will never ask You
for anything else ever again and will be happy and satisfied with
the poverty that You have destined for me.” Suddenly, I got up
from my place and saw a white cloth in my hand (this cloth was
one that people normally place at the place of prostration in
prayer). My other hand was held by a handsome and awe-
inspiring youth. His strong personality and striking features gave
me the impression that he was some kind of emperor. My mind
was in a daze, and I did not know what was happening.

I noticed that he was wearing a green turban, and a person

dressed in white clothes was standing next to him. We started
walking towards the mihrab (prayer niche) in the mosque. When
we reached there, the person who had taken hold of my hand
turned to me and said, “O Tahir, spread the cloth for prayer.” I
spread the cloth. It was the whitest cloth I had ever seen and
was outstandingly beautiful, but I could not identify the material
with which it was made.

As I laid out the cloth and turned it towards the Qiblah, this
handsome Sayyid stood on it and began reciting his prayer. I was
mesmerized by his presence, and slowly the noor (light) from
his face increased so much that it was difficult to look at him
directly. His companion also stood behind him and got busy
reciting his prayers.

IMA-pg-121
As I laid out the cloth and turned it towards the Qiblah, this
handsome Sayyid stood on it and began reciting his prayer. I was
mesmerized by his presence, and slowly the noor (light) from
his face increased so much that it was difficult to look at him
directly. His companion also stood behind him and got busy
reciting his prayers.

I stood ahead of them, watching them. "Who are these

persons?" I wondered. When they had completed their prayers,
I saw that the person who had been praying behind was no
longer with us. Before I could absorb this, I became aware of a
chair about four feet in height with a shade attached to it. The
respected Sayyid who had been praying on the white cloth was
now sitting on it. The illumination from the chair and his face
made it difficult for my eyes to see. The respected Sayyid said,
“O Tahir, which emperor do you take me for?” I replied, “O
Master, you are the emperor of emperors. You are a leader in
knowledge and unlike any other king.” Then he said, “O Tahir,
you have succeeded (in your objective of meeting Imam
Zamana.) What do you wish now? Do we not take care of your
needs every day? Are your deeds not presented before us?”
Finally, the respected Sayyid promised me that my condition and
wealth would improve and that I would never face poverty
again.

IMA-pg-122
At that moment, a sinful person whom I knew by name and
character entered Masjid Kufa from the direction of the
courtyard of Hazrat Muslim (as). Suddenly, I saw that the holy
face of the Imam was seized with anger. He turned his face
towards that person and said, “Till where will you run and
escape? Is not the earth and heaven our kingdom? Follow the
orders which we have issued, for you have no choice."

Then he turned towards me, smiled, and said, “You have

fulfilled your desires. Now, do you want anything else?” I was so
dumbstruck by his magnificence and brilliance that I could not
speak. He repeated his question, and again I was in such a state
that I could not reply. I was unable to express my happiness in
words. Then, within a flash, I saw that I was alone in the
mosque and that Imam Zamana (atfs) had disappeared. I looked
towards the east and saw that morning was almost upon me.

After this, the Shaykh says that the doors of sustenance were
opened to him, and he never faced a shortage of anything in his
life.

- Incident fifty-five: Shaykh Tahir Najafi from the book

Najmus Saqib (the shooting star).

IMA-pg-123
Special Salwaat of
Concentration
Imam Reza (as)in the Salaat

‫ اِإْل َم اِم‬،‫الَّلُه َّم َص ِّل َع َلى َع ِل ِّي ْبِن ُم وَس ى الِّر َض ا اْلُم ْر َتَض ى‬
‫الَّتِق ِّي الَّنِق ِّي َوُح َّج ِتَك َع َلى َم ْن َف ْو َق اَأْلْر ِض َوَم ْن َتْح َت‬
‫ َص اَل ًة َكِثيَر ًة َتاَّم ًة َز اِك َيًة ُم َتَو اِص َلًة‬، ‫ الِّص ِّد يِق الَّش ِه يِد‬،‫الَّثَر ى‬
. ‫ َكَأْف َض ِل َم ا َص َّلْيَت َع َلى َأَح ٍد ِم ْن َأْو ِلَياِئ َك‬، ‫ُم َتَو اِت َر ًة ُم َتَر اِد َفًة‬
O Allah, (please) send blessings upon `Ali, the son of Musa, the
cordial, the well-pleased, the Imam, the pious, the bright, Your
argument against whoever is above the earth and whoever is
beneath the dust, and the ever-truthful and the martyr, with
such blessings that are abundant, perfect, purified, continuous,
uninterrupted, and consecutive, and with the best form of
blessings that You have ever bestowed upon any of Your
intimate servants.

IMA-pg-124
The Agate (aqeeq) Ring
Concentration in ofthe
Imam Reza (as) quoted on the authority Salaat
his father (as), on the
authority of his forefathers (as), on the authority of Ali ibn Abi
Talib (as):

"God’s Prophet (s) came to us having an agate ring from Yemen

on his finger. He (s) prayed with us. When he finished praying,
he gave it to me and said, ‘O Ali! Pray while wearing this. Don’t
you know that praying with an agate ring (on one’s finger) has
the reward of seventy prayers? The agate recites glorifications,
repents and its reward will be given to its owner. Piety is due to
God and by Him we may succeed."

Uyum Akhbar Ar-Reza

IMA-pg-125
Gift of Lady Zainab (sa)
Concentration inwriting
"I recently discovered my love for the Salaat
elegies and wanted
them to be recited in majalis. My father sent them to a few
respected individuals, and I placed my hope in God alone and
was excited. However, they didn't respond, even though they
used to create the tone of nohas and recite them for their close
relatives. Seeing this bias, I was completely heartbroken. After at
least three attempts, I was exhausted. At this time, my relatives
were going to Damascus, so I wrote some nohas, recorded
myself reciting them without any created tone but out of pure
love, and sent them to Damascus as a gift to Lady Zainab (sa).

Before they returned, I had a dream where Lady Zainab (sa)

herself gave me an agate ring. A few days later, they returned,
and the first thing they gave me was the ring. I kissed it, as they
said it had touched the Zareeh of Lady Zainab (sa). After a year,
I had a dream where Imam Zamana (atfs) was holding this ring.
After I woke up, I started to smell the fragrance of the ring. It
was heavenly and after two days, the fragrance disappeared."

This highlights the significance of the

ring as a gift from the Ahlulbayt (as).

This is a true incident and is

narrated by a believing youth who
wishes to hide the identity.
IMA-pg-126
Why did Allah create the heavens
and the earth in six days?
Al-Ma’mun asked Abu al-Hasan `Ali ibn Musa al-Rida (as) about
the Word of Allah, the Mighty and High: "And He it is who
created the heavens and the earth in six days, and His Empyrean
was on the water, that He might try you, which of you is the best
in action." (Qur'an: 11:7) He (as) replied:

"Verily, Allah the Blessed and Exalted, created the Empyrean,

the water, and the angels before the creation of the heavens and
the earth. The angels used to ponder over the existence of the
Empyrean, the existence of the water, and the existence of
Allah, the Mighty and High. Then He placed His Empyrean
over the water to make His Omnipotence evident to the angels
so that they may know that He had power over all things. He
then raised the Empyrean by means of His Omnipotence,
moving it and placing it over the seven heavens. He created the
heavens and the earth in six days while He was in possession of
the Empyrean. Although He has the power of creating them in
the blink of an eye, He, the Mighty and High, created them over
six days to show the angels that He was creating, one after
another, so that they could ponder over what Allah, exalted be
His Remembrance, brought about in stages.

IMA-pg-127
Allah did not create the Empyrean because He was in need of it.
On the contrary, He is Self-Sufficient without any need for the
Empyrean and anything He has created. He is not subject to
location within the Empyrean because He does not possess a
body. Exalted is Allah, the Elevated and High, above the
attributes of His Creation! As for His Word, the Mighty and
High: 'that He might try you, which of you is best in action,'
verily, He, the Mighty and High, created His Creation to try
them through His Obedience and His service, and not for the
sake of trial and experiment, because He has always been the
All-knowing of everything." Al-Ma’mun said: “You have
relieved me. May Allah relieve you!”
Shaykh Saduq, Al-Tawhid, Chapter 49.

Allah created the heavens and earth in six days to allow the
angels to contemplate, and interestingly, we have much to
contemplate in our lives as well. From the smallest to the largest
existent things, we have quarks, electrons, atoms, molecules,
cells, microorganisms, multicellular organisms, planets, stars,
solar systems, galaxies, and the universe. Amidst all this, we have
our souls to contemplate upon, as Imam Ali (as) says in Nahjul-
Balagha that a soul in itself is a universe.
As we contemplate and see Allah in
everything, we will realize His grandeur,
power, and presence, thus leading to His
Marifah.

IMA-pg-128
Attributes of God
Imam Reza (as) said, ‘He is subtle not in terms of lack or
delicateness or smallness, rather [He is subtle] in His penetration
into everything without being perceived. He is all-aware through
the fact that nothing escapes His attention or evades Him,
independent of experience or consideration of things, for
experience and consideration in turn result in two types of
knowledge, without which He would not know [if he were to be
dependent on them], and would therefore be ignorant.’ [1]

He (as) also said, ‘Because of the fact that the secret trace of a
black mustard seed on a massive rock in the darkness of the
night, be it in the ground or in the seas, cannot remain hidden
from Him, is what compels us to say that He is all-seeing.’ [2]

[1] al-Kafi, v. 1, p. 122, no. 2

[2] al-Tawhid, p. 65, no. 18
IMA-pg-129
A Letter to
Imam Zamana (atfs)
‫السالم عليكم يا بقية الله في أرضه‬
Peace be upon the remnant of God on Earth. With the depth of
the resonance of our cries in your separation, we ask Allah to
bestow the prolonged union by hastening your reappearance.

Imam! You opened the doors of my heart. I intended to recite

Ziyarat Ashura for forty nights a few years back, so that a
glimpse of your beautiful presence could be delightful for my
heart, but on the fortieth day, I waited and waited until the day
passed.

I thought I was never capable of meeting you, but deep down

my heart said that I cannot cage my aspiration with such claim.
You meet those who yearn for you and purify themselves for
you. I was exerting my efforts. I wore hijab and made sure that
it was proper, I lowered my eyes, I distanced myself from the
na-mehram and became careful of my intentions. I tried hard
and was managing to stay away from all kinds of TV serials,
dramas, and films which may pollute my mind. I recited all my
prayers on time, and I made sure that my parents were satisfied.

IMA-pg-130
I paid attention to studies and prevented myself from gossiping
and backbiting. Although I would fail many times, but you had
my back and I stood again and resisted. We say this in Dua
Nudba: Where is the one effacing the traces of deviations and
personal desires (temptations)?

‫ا َن َطاِم آَثاِر ٱلَّز ِغ ٱالْه اِء‬

‫ْي َو َو‬ ‫ُس‬ ‫ْي‬
And when I wasn't able to resist some sins and habits, you
would always rescue me. As we talked at night, my heart would
be full of consolation, love, and your presence, as if you were
reciting the verse:" ‫َف اْنُظْر ِإلى‏ آثاِر َر ْح َم ِت الَّلـِه َكْيَف ُيْح ِي اَأْلْر َض َبْع َد َم ْو ِت ها‬

Look then at the traces of Allah’s mercy, how He gives life to

the earth after its death..." (Surah Ar-Rum 30:50). The next day,
my heart would be strong with your whispered recitation, I
believe, and this time I would be bestowed the grace of Allah to
resist Satan and blow him away by the strength of my love for
you. I remember how my heart would wish to always think of
you and act for you. The fortieth night still did not bring despair
to the heart that was strengthened by Allah's verses, but I
couldn't see you, and it brought me sadness. I thought that it
happened because I was still not paying proper attention to my
actions, so I decided to recite the Ziyarah every day. Soon, I lost
track of the forty days.

IMA-pg-131
Ziyarat Ashura became a habit. My tongue synced with its
words and my hand would rest on my chest the entire time. I
fell in love with the Ziyarah, and so, Imam Hussain (as) became
my mediator. After a few years, when I intended to write about
my experience of the first forty days of Ziyarat Ashura for a
book, my pen stopped, but then it wrote: the forty days of
Ziyarat Ashura brought a revolution in my heart. It opened the
doors of my heart for the Imam (atfs), and when you entered,
my life changed. My heart became full of you.These are the
words that I wrote in my diary: "To begin, we must open the
doors of our hearts, inviting the Imam to enter. Once he steps
inside, he will lead the revolution himself. Let us make a modest
effort to open our hearts' doors for him. This can be
accomplished through 40 days of performing the Ziyarat of
Ashura and refraining from committing sins. Ayatollah Bahjat,
known for his wisdom, advised his students not to commit sins
for 40 days prior to Muharram. This is because we should first
invite Imam Hussain (as) into our hearts, enabling us to absorb
the righteous atmosphere of the mourning ceremonies and
transform ourselves. Similarly, the presence of Imam Raza (as)
in Tus or Khurasan brought about a revolution within people's
hearts, compelling the accursed Mamun to resort to poisoning
the Imam (as)."

IMA-pg-132
I realized that even though I couldn't see you, my heart became
stronger to feel you. Imam! With this thought, I came here to be
grateful to Allah and thank you for this beautiful insight. I
remember that from the day I started to feel you, good things
came into my mind to guide me, and I started to talk about you
more often. When I stood in a gathering of people reciting the
dua for your reappearance, tears would gush through my eyes as
if my eyes had seen you and were thirsty to see you again. My
heart would thud in pain as if it had known you since birth and
now this separation has just begun. This was not because my
physical eyes saw you, but because my spiritual eyes saw you and
my soul was engrossed in your blessed presence.

Ziyarat Ashura can do miracles. It has connected me with you

through the chains of obedience and longing. It has healed my
ill heart. Imam Zamana, my Moula! I love you. You are my
everything. Please bestow upon me the grace of the
continuation of this recitation until I die. I want to see you when
I die, and I know Ziyarat Ashura can do this miracle too.

May our eyes be blessed with the sight of your reappearance and
may our bodies be strengthened by Allah for His obedience.

Wsalam,
Your devoted lover.

IMA-pg-133
How is Anger positive?
Suppress the desires.
Secondly, we can use the power of anger to suppress our
desires. Sometimes, when we are enslaved by our animalistic
desires, anger can save us. Feel anger for being a human being
whom Allah has honored and yet is enslaved to desires. This
anger can save you from lust and negative habits. If you are
stuck in a sinful habit, feel enraged and say to yourself, "Allah
created me and gave me resources. Why am I stuck in this
habit?" Let that rage lift you, providing infinite fuel and energy
to rise above your desires.

The drive to do good.

Firstly, when you see the laws of Allah being violated, you must
feel anger. God, our Creator, has given us laws, and every day
we witness people breaking these laws. People kill one another,
defraud one another, and spend money on corruption. This
should evoke a positive reaction called anger. Anger indicates
that you care. If you do not feel anger, it means you do not care
about Allah’s laws.

IMA-pg-134
 In one sermon, it is stated that a believer should feel anger when
they see Allah's laws being violated. Purposeful anger gives you
the energy to do good. When you see people in your society
subjected to injustice, anger should motivate you to work harder
to bring about justice. This is purposeful, positive anger.

In another hadith, Allah has a conversation with Prophet Musa.

Prophet Muhammad asks Allah, "Who are those people you will
shade on the Day of Judgment under your throne?" Allah
mentions several categories, including those who are angered for
His sake and who react to the laws of Allah being violated.
Therefore, when you see corruption and injustice, use your
anger to correct it positively.

From the lecture of Syed Mohammad

Baqir al-Qazwini, Ramadhan of 2022.

IMA-pg-135
Tawfiq: Success from Allah
All tawfiq comes from Allah. Tawfiq, one of the greatest gifts from
Allah, is essential for achieving success both in this world and the
hereafter. Hard work alone does not guarantee success without tawfiq.
This applies to both worldly and religious efforts.

Once, Imam Ali ibn Abi Talib (as) and his companion Kumayl heard a
beautiful recitation of the Qur'an. Kumayl was impressed, but the
Imam warned him, "Don't be deceived by his recitation. One day I'll
remind you." Years later, at the Battle of Naharwan, Imam Ali
showed Kumayl a dead man and said, "Do you recognize him? That's
the same person who recited the Qur'an so beautifully. He had no
tawfiq. He read the Qur'an, but he mocked it." He read the Qur'an,
but mocked it by disobeying its teachings shortly after. This behavior
distances a person from the Qur'an, leading to a hardened heart. Some
people pray and remember Allah, but their actions soon contradict
their worship, violating God's laws.

People can read the Qur'an and pray but mock them by disobeying
their teachings, leading to a hardening of their hearts. Tawfiq means
that Allah aligns countless factors for your success, putting you in the
right place at the right time and inspiring the right actions. There are
no coincidences, only divine incidences orchestrated by Allah.

IMA-pg-136
A few decades ago, a meteorologist came up with an interesting theory
called the Butterfly Effect. This theory shows how a small factor can
have a huge influence globally. There’s no such thing as a coincidence;
everything happens for a reason.

People often question meteorologists about why they can’t always get
the weather forecast right, especially with all the advanced technology
and supercomputers available. For the next three days, forecasts are
usually quite accurate, but predicting the weather beyond a week
becomes tricky. Why is that, when we have sensors in clouds,
airplanes, and oceans collecting data worldwide? The meteorologist
explained that the problem lies in what's called the Butterfly Effect.
He gave an interesting example: if a butterfly is flying in Japan, it can
affect the weather in New York. When a butterfly flaps its wings, it
creates tiny movements in the air. These movements are so small that
we can’t see or detect them. However, this small movement can cause
changes in the air where the butterfly is. This movement can grow and
spread, eventually affecting the clouds and jet streams. Although the
change is tiny, over thousands of miles, it can influence weather
patterns far away, like steering a storm toward New York. The
meteorologist explained that predicting the weather precisely is
impossible due to the millions of factors and delicate patterns
involved. While we may not understand all these details, the Creator
does. Success requires both hard work and tawfiq, or divine success,
granted by Allah.

IMA-pg-137
Here are three important actions that can help us gain Tawfiq.
First: Obedience to Parents.
To achieve divine success (tawfiq), it is essential to serve your parents
well. Treat them with care, especially as they age and become more
difficult to deal with. Allah created you to serve them during these
challenging times, even if it feels humiliating. The Quran states:

"And lower to them the wing of humility out of mercy and say, 'My
Lord, have mercy upon them as they brought me up [when I was]
small.'" (Quran 17:24) Looking at your parents with love and
compassion brings the reward of Hajj. The Prophet stated that one
look at your parents with love equals the reward of a pilgrimage.

A man came home tired after a long day of work, hoping to rest. He
found his father coughing painfully due to chest problems. Despite his
fatigue, he battled whether to sleep or make medicine for his father.
Despite his tiredness, he went to the kitchen and prepared a remedy.
After giving it to his father, who prayed for him gratefully, the man
felt a burst of spiritual energy and was inspired to perform night
prayers (Salat al-layl). This act of kindness led him to maintain his
devotion for the next 20 years (without missing any prayer), showing
how caring for parents can bring Allah's favor and success (tawfiq).

IMA-pg-138
Second: Avoidance of Sins.
The second factor crucial for achieving divine success (tawfiq) is to
avoid both committing sins and even thinking about them. While sins
themselves are known to be harmful and should be avoided, the act of
entertaining sinful thoughts is also important. This is because such
thoughts diminish one's ability to receive tawfiq.

For example, imagine having a friend who is generally good to you but
constantly thinks about stealing from you. Even if they never act on
these thoughts, it changes your perception of them. Similarly, true
believers discipline themselves not to entertain sinful thoughts. This
can be achieved by mentally drawing a clear red line around sins, just
as many believers do with abstaining from alcohol. By defining such
boundaries in their minds, they avoid even the temptation to sin.

Thinking about sins not only pollutes the mind but also affects one's
spiritual state. The Prophet Isa (as) advised his followers not only to
avoid sinning but also to refrain from even contemplating sin, likening
sinful thoughts to smoke that pollutes the environment. Instead,
rejecting sinful thoughts strengthens one's resolve and opens up paths
of divine guidance (tawfiq) in life.

IMA-pg-139
Ibn Sirin, known for his accurate dream interpretations, once
explained how he gained this ability. When he was young, a woman
pursued him into his home, posing a serious temptation. To save his
chastity, he resorted to an extreme measure: he intentionally made
himself ritually impure (najasa) by covering himself in filth from a
bathroom. This drastic action repelled the woman, saving him from
sin. As a result of his strong commitment to avoid sin, Allah granted
him profound knowledge in dream interpretation, hence setting a
lesson that resisting one sin can lead to abundant divine guidance
(tawfiq) in one's life.

Third: Sincerity for Allah.

A great marja's incident is beautiful to look at. Despite living under a
tyrannical government, he authored numerous books, some of which
were confiscated by government troops as he didn't have money to
publish them. Twenty years later, a visitor, a speaker, confessed to
having found and published one of these books under his own name
and he really regretted his actions and wanted to ask forgiveness.
Instead of anger or punishing as expected by the ashamed speaker, the
marja' calmly retrieved another handwritten copy of the sequel and
handed it over, saying that 'the teachings of Ahlulbayt in this book are
being given to the people. My name or your name.'" This incident
shows the power of sincerity in earning divine success (tawfiq) and
prioritizing the spread of knowledge and Allah's pleasure above
personal recognition or fame.

IMA-pg-140
Fourth: Strengthen the Wilayah
In a hadith, a distressed companion confides in Imam al-Sadiq (as),
complaining his poverty. The Imam asked him a beautiful question:
would he sell his faith (deen, iman, wilaya) for a hundred thousand
dinars? Despite his material struggles, the companion refuses,
affirming the immeasurable worth of his faith. Imam al-Sadiq (as),
stresses upon the priceless nature of iman, admonishes him for
considering himself poor, telling us that possessing such steadfast
faith and wilayah makes one spiritually wealthy beyond measure.

If we believe that our biggest treasure is the love and wilayah of

Ahlulbayt (as) then Allah will bestow the tawfiq that can aid us to get
success in both worlds.

From the lecture of Sayyid Mohammad Baqir

Al-Qazwini on "how do you achieve Tawfiq?"

IMA-pg-141
Al-Mamum asked al-Rida (as) about the Word of Allah, the Mighty
and High: "They whose eyes were under a cover from My
Reminder and they could not even hear" Qur'an (18:101).

Consequently, he (as) replied, "Verily, covering the eyes does not

stop them from remembering Allah, and remembering Allah
cannot be done with the eyes. However, Allah, the Mighty and
High, has compared those who reject the guardianship of Ali ibn
Abu Talib (as) with blindness because they find the words of the
Prophet (SA) burdensome and cannot bear to hear them." Al-
Ma`mun then said, "You have relieved me. May Allah relieve you!"

Shaykh Saduq, al-Tawhid, Chapter 56

IMA-pg-142
 The Holy Qur'an & Youth
Youth is the prime time when Allah (swt) blesses
His creation with the peak of physical, mental, and
spiritual power. Unfortunately, this prime time is
accompanied by the lustful nafs and the intensified
trickeries of Satan. Therefore, youth should also be
called the age of one's battle to choose between
truth and falsehood.

Imam Ali (as) says in Nahjul Balagha: 'Look at this

human, whom God created in the darkness of the
womb, in layers of coverings, whom he
transformed from a drop of gushing semen to a
formless blood-clot, then to a fetus, a suckling
babe, a child, and a youth. God bestowed on the
human a heart that can remember, a tongue that
can speak, and eyes that can see, so that he may
learn when taught and refrain when admonished.
But then, when he attained a balanced figure and
his body stood up straight, he turned away in
arrogance and bucked like a sun-struck camel,
toiling only for worldly gain, and drawing up huge
buckets from the deep wells of his passions.
Seeking only ecstatic pleasures and wishful fancies,
he neither heeded the approaching menace nor
humbled himself before God. [1]
IMA-pg-143
Everyone in their youth goes through a series of hormonal
changes and imbalances. Particularly, testosterone in boys and
estrogen in girls trigger physical growth and sexual maturation,
leading to increased sexual desires and curiosity. These changes
also cause mood swings and heightened emotions, making anger
and temper more pronounced due to elevated stress hormones
and an underdeveloped prefrontal cortex. Youths become more
susceptible to peer pressure and have a strong desire for social
acceptance, often challenging authority and traditional norms as
they seek independence and identity. This phase is a critical
juncture as it forms their identity, career, and especially their
relationship with Allah.

Youth, easily deceived, also has the potential to be easily

attracted to the right path because it is like fertile land; with the
right nourishment and care, it can produce the sweetest fruit.
The Holy Qur'an, the book of guidance and enlightenment,
encapsulates the wisdom and love that can suffice to nourish the
youth, alongside the remembrance of Ahlulbayt (as).

‫َّك‬‫َذ‬‫َت‬ ‫ْن‬ ‫َم‬ ‫َأ َو َلْم ُنَع ِّم ُكْم ما َيَتَذَّك ِف يِه‬
‫َر‬ ‫ُر‬ ‫ْر‬
"Did not We grant a life long enough for him
who reflected to reflect therein?” (35:37)
Imam Sadiq said, “This verse blames the negligent young
people who have reached the age of eighteen and do not make
use of their youth.” [2]
IMA-pg-144
The one hundred and fourteen chapters of the Qur'an contain the
best of reminders, anecdotes, and wise words. Like a lamp used to
see in the darkness of one's soul, one can introspect deeply and find
the perfect approach to correct one's lifestyle and attitude—or find
where one is at fault and how to correct it.

As recommended by Ahlulbayt (as), reciting fifty verses of Qur'an

every single day helps one to qualify as a mumin (believer). If short
surahs, like Surah Naba or Tur or Jinn are recited daily, the
benchmark can be achieved. However, the point of the hadith is not
about the number, but the time spent with the Qur'an.

If a youth can spare a few minutes to engage with the Creator's

words everyday, he can surely taste the sweetness and then be
compelled to engage with other Godly actions and activities. It is
because Qur'an creates a passageway to communicate with the
heart, soul and intellect of the reciter. It sends messages that
navigate through the intricacies of the human soul and reaches the
desired destination. It hits the soul and lightens the heart, creating
more passageways for more light to enter. It is for this reason that
when a youth starts to engage with the Qur'an, he develops
spiritually and it is reflected in his actions. The Qur'an comes on his
tongue, influences his gaze and calms the thunder of his desires to
not flood him. It is like a waterfall cleaning everything and making
the scenery beautiful and captivating just like how a pious youth is
attractive to look and be around.

IMA-pg-145
Moreover, the work of the Qur'an is simple as stated by Sayid
Mohammad Hussain Fadlallah, "Exhortation combines intellectual
and emotional elements to deeply impact a person's heart and mind.
By blending intellect with emotions, it creates a transformative
effect. This approach is most effective in nurturing and
transforming individuals, as it engages multiple dimensions of
human perception. Many fail in conveying ideas by focusing solely
on the intellectual aspect, making their concepts lifeless and
ineffective."

The Qur'an uses this approach. It is because the youth are more
perceptive to both due to their cognitive development, curiosity,
neuroplasticity, and greater flexibility than elders due to less bias
and are more emotionally perceptive due to the part of the brain
responsible for emotions, the amygdala, growing. Hence, the Qur'an
can have amazing effects on youth with mutual gain. If a youth
becomes passionate about the Qur'an and consults it everywhere in
their life, surely the Qur'an will mix with their flesh as stated in a
hadith.
Imam Jafar ibn Muhammad as-Sadiq (as) has said: “One who
recites the Qur’an and is a believing youth, the Qur’an becomes
mixed with his flesh and blood, and Allah - The Noble and
Great - will place him with the noble, devoted Angels. In
addition, the Qur’an will act as a barrier (between him and the
Hell Fire) on the Day of Judgment.” [3]

IMA-pg-146
 Developing the relationship
with the Holy Qur'an
First and foremost, the youth should be
encouraged to sit and talk about the importance of
the Holy Qur'an. Imam Ali's (as) famous statement
is that one cannot persist in an action if he doesn't
know its importance. Hence, knowing about the
Qur'an and the story of the hard labor of Prophet
Muhammad (saw) in propagating and teaching
while Allah revealed it over twenty-three years
explains why it holds such significance as the center
of a mumin's (believer's) life. It serves as a guide on
how to live a successful life, so the youth doesn't
need to go to a library to buy an expensive book by
a non-believer on how to be successful. He just
needs to take the Qur'an from the shelf of his
house and parents or friends can encourage it.

Secondly, mere reading of the Qur'an isn't effective.

Recitation and contemplation combined can open the
heart of the reciter. The youth should be encouraged
to sit and think—think about his problems and find
the way through the Qur'an. Contemplation comes
from personalization. He doesn't need to quarrel and
show his anger, sadness, or desire to become more
vocal about his problems.
IMA-pg-147
He needs to go to the Qur'an, open it, and ask for guidance. This is
where he starts to include the Qur'an in his life, and this is how he
can easily contemplate how the verses can provide solutions.

Thirdly, the youth needs to allocate a specific time to abide by the

recitation of the Qur'an. It is like imposing it upon himself under
the scale of priority. Even if he has a ton on his checklist or doesn't
have time to get free and comfortable to recite the Qur'an, he still
has to do wudu and hold the Qur'an. It should be his main priority
besides the Salaat. Forsaking Qur'an and prioritizing other activities
is like belittling Allah. Why? Why can't he spare a few minutes?
Doesn't he want to take off the burden of his entire day by letting
His Lord, His Creator, His Nourisher, and His Compassionate
Friend talk to Him? Why does he not feel the need to listen to
Allah?

Fourthly and lastly, the youth should implement the teachings of

the Qur'an in his day-to-day life. The most critical part of
implementation comes in resistance. It's common to be surrounded
by people who do not remember Allah and may mock someone if
he tries to talk about Allah and His Laws. It's not shocking how
society values the knowledge that comes from books by human
authors but doesn't pay heed to the one from the book of Allah.
And if a believing youth starts to practice the Qur'an, it's not
unusual that he will talk about the Qur'an and hence, along with the
resistance to his nafs, he may have to fight a battle to resist the
society that may end up discouraging, if not resisted.

IMA-pg-148
This resistance is Jihad and it will make beautiful changes in a
Youth. He will no desire the acceptance of the society and he will
no longer be confused about his identity. He will know his path
more clearer than others because of the knowledge of the Qur'an.
Imam Ali (as) says wise words that provides a clear meaning: "A
person who acts without knowledge is like someone who loses his
way—the further he strays from the road, the further he strays from
his goal; the person who acts with knowledge is like someone who
travels on the clear road. Let each individual assess for himself,
should he go forward, or should he turn back?" [4]

Furthermore, he will not get depressed and if he does, his cure from
the Qur'an will be quick. His wisdom will shine in his eyes and his
smile will become pure and attractive. The Qur'an will give him
peace in the world where the youth is constantly battling the chaos
within themselves. A believing youth, who practices the Qur'an and
studies his religion, is an asset for the army of Imam Zamana (atfs).

Importance of Youth
When Muhammad ibn ‘Abdullah ibn Hasan rose up and got the
people’s allegiance, he went to Imam Sadiq and asked for his
allegiance. The Imam refused and reminded him of certain things,
one of which was advice about young people. The Imam said, “You
have to keep young people close and keep old people far away from
yourself." This hadith highlights the importance of youth and how
today's superpowers are tricking the youth into confusion about
their identifies and destroying their minds. They want the youth to
become disabled and to not act against them through the power of
their intellect and actions. [5]
IMA-pg-149
Hence, it is most advisable to encourage the youth towards the right
path and never underestimate the power of youth but rather to cater
their needs and be compassionate towards them in order to sow
sweetness and reap sweetness.

A man by the name of Abu Ja‘far Ahwal, who was a friend of Imam
Sadiq, spent some time promoting Shi‘ism and transmitting the
teachings of the Prophet’s family. One day, he came to Imam Sadiq.
The Imam asked him, “How did you find the people of Basrah in
accepting the practice of the Prophet’s Household and what was the
pace at which they adopted Shi‘ite beliefs?”

He answered, “A small number of them adopted the teachings of

the Prophet’s Household.” The Imam told him, “Focus your
promotional activities on the young people and concentrate your
energies in guiding them as they accept the truth faster and incline
towards good things sooner.” [6]

[1] Nahjul Balagha, oration 80 on

the creation of humans.
[2] Tafsir Al-Burhan
[3] Thawabul A’mal, Page 226
[4] Nahjul Balagha, oration 152
[5] Al-kafi, Vol.2, P.163.
[6] Rawdah al-Kafi, P.93.
IMA-pg-150
 Emotional Intelligence:
The Jihad of Women
The inspiring role of Lady Zainab (sa) and the women of
Karbala exhibit the power of femininity in our religious and
cultural society. The incident of Karbala emphasizes women as
the backbone of revolutions. In 1979, women participants in the
Iran-Iraq war and those supporting their men on the battlefield
were called "the commandos of her holiness Zaynab."

Women are essential to every mission, due to their emotional

intelligence. A meta-analysis in the journal "Emotion" shows
women generally outperform men in emotional empathy and
interpersonal skills. With controlled and utilized emotions,
women can lead revolutions within themselves, their families,
and society.

Women and Emotional Intelligence?

It is stated in IJEAT Journal, "Emotional intelligence (EI)
involves skills that help a person recognize and understand
emotions, both in themselves and others, and use this
understanding to enhance personal and collective
achievements." It contains of two domains: ability and
personality. The ability contains cognitive abilities regarding
emotions and personality contains optimism and assertiveness.

IMA-pg-151
Studies by Palmer et al. (2003) and Beisecker and Barchard
(2004) suggest that women are as emotionally intelligent as men.
They excel in using emotions to build relationships and manage
them effectively due to their heightened emotional awareness.
Women generally show better interpersonal skills compared to
men, who may rank higher in specific social interactions.

In summary, research recognizes that women are more

empathetic and socially skilled. However, the significant role of
emotional development in women is noteworthy. Women tend
to react more emotionally than men, as shown in Buck's 1977
research. While men also experience strong emotions like anger,
they often keep them inside, whereas women are more likely to
express them outwardly.
A glimpse of Lady Zainab's (as) Emotional Intelligence
In relation to this discussion, consider Lady Zainab (sa). As a
symbol of pure femininity, she faced extreme brutality and
deeply felt the loss of her family members—her brothers, sons,
and nephews. With her emotional intelligence, she knew that at
this time, it was more important to look after others rather than
lose control of herself. Managing others' emotions and
maintaining stability to achieve a desired outcome is a significant
part of emotional intelligence. As the sun witnessed and set,
Lady Zainab (sa) rose to become the flagbearer of her brother's
mission, and the first step was to protect themselves from fire to
live on the order of the Fourth Imam.
IMA-pg-152
Thus, when she returned to the camp after witnessing the
martyrdom of her brother Hussain ibn Ali, she actively
participated in protecting the camp and its survivors or to say,
she protected the Imam and the first participants of the majalis
of Imam Hussain (as) who will carry the message of the
martyred Imam. However, when the caravans were looted and
the dust settled while she was patrolling all night, the narrative
of Imam Ali's (as) arrival and Lady Zainab's (sa) emotional
breakdown tell us how she knew the right time to express
herself, whether with her father or during Salat al Layl, which
she never missed. Her continuous battles with her stifled cries,
the oppression while she was in charge of the caravan alongside
Imam Zain ul Abideen (as) challenged her, but instead she
surpassed patience and excellence in action, speech and faith.

How Allah tested the Women of Karbala?

Allah tests his servants with what they love the most. Women
embody a motherly essence characterized by deep love, care,
and affection toward their family, children, and husbands,
thereby binding the family together. The women of Karbala
were tested through their emotional attachments. Generally,
despite the emotional strength, managing the extent to which
women can control their emotions can be challenging. They
make decisions based on their emotional empathy and their
essence of femininity and motherhood, hence it is where their
Jihad lies.

IMA-pg-153
Therefore, Allah tested the women of Karbala: whether their
emotions are more connected to their worldly attachments,
including their family, or whether the foundation of their
emotions and strength lies in Allah Himself. At this juncture,
present-day research cannot argue or fathom the depth of this
issue because it pertains to God, the supreme power and the
unseen.

The women of Karbala were a source of Allah's remembrance;

thus, their femininity and emotional stability were based on
Allah's will and decree, which separated them from all the other
women of the world. They had a natural tendency to cry,
mourn, and express deep grief over the martyrdom of their
beloved ones. Because of their godly characters, it is not
surprising that the distinctive feature of their natural tendency to
mourn was their purposeful emotional reaction that stirred
history. With their vocal expressions of grief, they gave powerful
sermons that shook the thrones of the tyrants and laid the
foundation of Majalis.

It is Allah's established law that when one remembers and takes

solace in Him alone, He comforts and strengthens them. The
women of Karbala demonstrated this. Though they were fragile
creations, as Imam Ali (as) said that women are like flowers,
they still stood strong and triumphed over their fragilities and
raw emotions by finding comfort in Allah alone. They had no
men around them for protection, except for the Imam of the
time and the heads of their beloved on lances.

IMA-pg-154
Emotional Intelligence is Jihad
As we have understood the importance of emotions in a woman
and have discussed them on a surface level, we will tap into its
wonders and see how Lady Zainab (sa) and her caravan were
leading a revolution, which we will term as 'beauty in tragedy.'

Self-awareness is an important element of emotional

intelligence. Lady Zainab (sa) understood the gravity of each and
every move of her brother, Imam Hussain (as), as none of his
actions were futile for his eternal mission. Therefore, when the
evening of Ashura arrived, Lady Zainab (sa) became even more
attentive. Her accumulating emotions and grief were like huge
waves crashing against the solid mountain of composure within
her. However, she knew that maintaining patience and gratitude
was key to carrying forward her brother's message. This cautious
behavior ensured that none of her emotions—like anger, pain,
or worry—overcame her at the wrong time. She recognized that
each emotion is a gift from God and using them as tools to
spread His message is Jihad.

She used her mourning to deliver sermons, anger to confront

the tyrants and worry to speak only before Allah in prayers to
seek His help and pleasure.

IMA-pg-155
A glimpse of Her sermon:
According to research, the human brain has two parts: the
rational brain and the emotional brain. Lady Zainab (sa) used
both in her powerful sermons, combining intellect and
emotions. Like her mother, Lady Fatima (sa), who delivered the
famous sermon of Fadak, Lady Zainab (sa) used both strategies
to influence people. Some people think rationally, while others
are driven by emotions. Lady Zainab (sa), with her intelligence
and God's grace, made her sermons so impactful that people in
Kufa and Damascus were left either crying or deep in thought.

Lady Zainab (sa) provokes thought through her abundant

references to the Holy Qur'an. In her sermon in the court of
Yazid, she recounts his crimes and warns about the coming
judgment. She starts with a Qur'anic quote: "Evildoers obtain an
evil end". Her speech includes warnings, describing the
inevitable downfall of God's enemies. She then directly
threatens Yazid: "But wait. Soon you too shall come before
God, as they have done, and you will wish that you had been
born blind and dumb, that you had never intoned, ‘Praise God
and shine forth in joy!"

Lady Zainab (sa), who has suffered and seen what has happened
in Karbala, uses emotions to convey the gravity of her pain.

IMA-pg-156
She said, "But my eyes are full of tears, my breast burns with
grief." Not only this, but she expresses her anguish at the
incident that occurred recently in the court of Yazid where a
senior Syrian courier asked Lady Sakina (sa) or Lady Fatima al-
Kubra (sa) from Yazid [1]. Lady Zainab (as) addresses this by
saying, "How can we stop those who look at us with coveting
and rancor, hatred and malice?" As a result of what happened in
Karbala, she also remarked, "Your hands drip with our blood,
your mouths foam from our flesh," and "Alas, those pure
bodies! Wolves of the wild approach them in the gloom!"

Analysing the majestic sermon, Lady Zainab's (sa) emotional

intelligence is clearly unbelievable. After becoming self-aware,
she knew how to channel her emotions to achieve the desired
results. This is the peak of emotional intelligence. She eloquently
combined her words full of pain with her firm belief in Allah,
creating an emotion of satisfaction that humiliated the drunk
tyrant as she mentioned: "You, with your followers, will howl
when you come to the celestial weighing scales, when you find
that the best provision Muawiya left to you was the act of killing
Muhammad's children!" This referred to her earlier statement
that those who harmed Imam Hussain (as) would "howl" in pain
and fear when judged by Allah.

[1] Ibn Tawūs, Malbuf, 218; 'Imãd

al-Din, 'Uyn al-akbbär, 4:162-63.
IMA-pg-157
How can we equip ourselves with Emotional Intelligence?
Generally, this article wasn't lengthened to accommodate the
vision of the magazine, but looking at the overall aspect of Lady
Zainab's stance and activity before and after Ashura, she
displayed exemplary self-control over her emotions in the most
dire states. Nowadays, we tend to fall into depression and
mental instability very easily when we encounter any small
problem or tragedy in our lives. We need to stabilize our
emotions and improve our tawakul (trust) in Allah (swt) to
overcome impatience, ingratitude, and instability of faith. Once
we gain control over our emotions, we can direct them towards
Allah (swt) and let Him take care of everything. If we habitually
act impulsively and don't know how to react appropriately at a
particular time and place with the right emotion, we may end up
with undesirable results. Lady Zainab's (sa) speeches were not
the result of an impulsive flow of anger or pain; rather, they
were composed structures of faith and inspiration from Allah
(swt). To gain an essence of that, we must tether our emotions
to Allah (swt). If we are angry, it should be for Him. If we are
sad, it should be for Him. If we are happy, it should be for Him.

For gaining control over emotions, we need to practice piety.

Imam Ali is quoted as saying, "Piety is the master of all traits of
character."[2] When we master piety, self-control is empowered
as a trait that helps us to be humble and subservient.

[2] Nahj ul-Balagha, Hikmat 410, p. 520

IMA-pg-158
Serving Imam Zamana (atfs)
Description of Imam Zamana's (atfs) soldiers: "Their hearts are
strong and firm like pieces of iron." [3] This implies strong
emotional intelligence and self-control that insignificant
emotional turbulence cannot shake their faith or break their
hearts. As this piece of writing is dedicated to Lady Zainab (sa),
looking at how emotional intelligence can prepare women for
joining the army of Imam Zamana (atfs) is important.

● Education is a transformative power that instills conscience

and intellectual capability in a human being. In contrast to the
prevailing patriarchal norms in various parts of the world that
prevent women's education, Islam highly encourages education
as a part of faith. In fact, the first revelation of the Qur'an, Surah
Alaq, first verse, states, "Read (proclaim!) In the Name of Your
Lord Who created." Moreover, Lady Zainab (sa) was known as
"Aalima Ghair Mual'lima," which translates to a scholar who
was not taught. She used to teach Islam to the women of
Medina and Kufa. Therefore, Islam since it's early beginning was
the pioneer of women literacy in contrast to the western world
which realised it later in eighteenth and nineteenth century.

To serve Imam Zamana (atfs), women need to step forward and

educate themselves to help create a Quranic society. The Qur'an
emphasizes the importance of education and free thinking by
consistently calling for people to reflect on its verses.
[3] Majlisī, Bihār al-anwār, vol. 52, p. 386.
IMA-pg-159
If women are not educated and do not know how to use their
intellect, they cannot consciously choose to follow Islam. They
might follow Islam as inherited practices but may not
understand the wisdom behind these practices or the spiritual
rewards associated with them. An uneducated woman may not
recognize the need to prepare for Imam Zamana (atfs) and
could raise children who also lack this understanding.

Furthermore, without education, women may lack emotional

intelligence, leading to societal issues. Uneducated women might
make poor marital choices based on temporary emotions,
resulting in abusive relationships. Additionally, ignorance can
lead to sins like backbiting and slandering, which can have
disastrous effects on society. As Imam Ali (as) said, "One's
worst enemy is his ignorance." [4]

"In a Quranic society, knowledge should never be restricted to

one gender. It is the duty of every Muslim, both men and
women, to pursue knowledge throughout life, even if it means
traveling far. The Prophet (saw) commanded that even slave
girls be educated and asked Shifa' bint 'Abdillah to instruct his
wife Hafsah bint 'Umar. His lectures were attended by both men
and women, and by the time of his death, there were many
women scholars. This historical precedent underscores the
essential role of education for women in Islam." [5]

[4] Nahjul-Balagha, saying 172

[5] Book: Women in Quranic Society by Lois Lamya al-Faruqi
IMA-pg-160
Education serves as a crucial tool during the occultation of
Imam Zamana (atfs) to counteract the false information spread
by Western propaganda, which aims to control what people
think, see, do, and hear. By educating women, we can shield
them from these traps, such as misconceptions about femininity
and freedom without hijab, and preserve their faith during times
of intense fitna (trial and temptation). Education helps women
think critically, make informed decisions, and stay true to their
religious values. This, in turn, strengthens the community and
upcoming generations against false information and moral
corruption. This is shown in hadith of Imam Sadiq (a) “When
our leader rises, he will be greeted by the ignorance of the
people more severely than the Messenger of God was received
by the ignorant people of pre-Islamic times.” [6]

● Choosing a pious partner: Imam ar-Ridha’ (as) narrates that a

lady asserted before Imam al-Baqir (as), “I am a Mutabattela.”
Imam al-Baqir (as) asked her, “What do you mean by that?” She
answered, “I have decided that I will never marry.” The Imam
inquired about the reason for her decision. She replied, “To go
higher in the stages and levels of perfection.” Imam al-Baqir (as)
retorted, “Make your decision with justice. If remaining a
spinster were a matter of greatness, then Hazrat Zahra’ (sa)
would have deserved it much more than you. There is no lady
who can exceed her in any of the excellencies.” [7]
[6] Al-Ghaybah by Al-Numani: p. 307, 17, vol. 1
[7] The life of Imam Baqir by Baqir Sharif Qureshi
IMA-pg-161
Marriage is sacred and requires a long-term commitment from
both partners. Women should not rely on temporary emotional
attachments or attractions when choosing their partners but
should consider the character, attitude, piety, and household of
the suitor for long-term stability. For example, a woman should
not choose a man solely for his financial power if he lacks
control over his desires and emotions. Rather, she should
choose a man who practices piety and adheres to Islamic
principles, ensuring a stable and fulfilling marriage.

Lady Khadija (sa) provided crucial emotional and spiritual

support to Prophet Muhammad (saw) when he received his first
revelation, helping him overcome challenges from the Quraysh.
She also used her wealth to support difficult times like Sheib Abi
Talib and to propagate Allah's message. Her support shows us
the importance of choosing a partner who helps one remain
steadfast in Allah's way.

If a woman wants to serve Imam (atfs) and has the power to

choose a spouse, she should choose the one who can help her
increase in goodness and support her in worldy and religious
affairs, for example, when she wears hijab and wants to study to
acquire knowledge. However, she should also see whether she
can support the spouse as well and fulfill his rights and
obligations, which is also very important.

IMA-pg-162
● Parenting can be a difficult task, especially when intricate
aspects are seen and paid attention to. When a woman is in
control of her emotions and well-being, she constructs a safe
environment in her arms for her children, where they can thrive
with the same energy of not being spoiled, but rather feeling
responsible for their actions, intentions, and reactions. This is
where women become the first school where piety and
intelligence are taught. Through emotional awareness, children
learn to seek stability and tranquility by connecting to Allah
(swt). A strong and faithful mother guides her children to
emulate her strengths, practice piety, and prepare for the arrival
of Imam Zamana (atfs). Women should consider Lady Fatima
(sa) as an inspiration. She taught her children to break their fast
without bread, teaching them to stay patient in their hunger and
practice emotional intelligence by giving their bread to the needy
at the door. As a result, Surah Hal Ata was revealed.

Ayatollah Khamenei describes this: "A mother can bring up her

children in the best way possible. The way she trains her child is
very different from what happens in a classroom; it is through
her conduct, her conversations, her love, her cajoling, and even
her lullabies—in short, it is through how she lives—that her
child is trained. The more pious and wise the mother, the better
the upbringing of the child will be." He also said, "In her tender,
affectionate arms and with words of loving wisdom, she should
raise children with healthy personalities—those who are full of
vigor, psychologically robust, and free from emotional
disorders."
IMA-pg-163
● Prioritizing faith is the bedrock of serving Imam Zamana
(atfs). As discussed before, women are tested based on their
emotional attachments and their feminine urge for selflessness
towards their family.

Ayatollah Khamenei recounts the days of the Iran Iraq war and
the role of women in the preservation of the Islamic Revolution:
"From the very beginning of the Islamic Revolution, women
played a vital role in supporting it. Both during the Revolution
as well as the momentous eight years of the Sacred Defence, the
role played by wives and mothers was no less important than
that of the soldiers themselves; if anything, they actually bore a
heavier, more painful, and more taxing burden"

It is self-explanatory that women have the potential to create

and sustain resistance through their feminine abilities. This
means they can empower the men and children of their family
to physically fight and mentally equip themselves. Women can
take care of men's emotional intelligence by providing a safe
haven in their homes, whether as a mother, wife, or daughter.
Furthermore, their patience is a sign of their emotional
intelligence that further fuels their struggle in Allah's cause. For
example, women who have lost the men of their family have
struggled to provide and take care of them, yet they remained
firm in faith and did not waver in their patience and raised
children who again chose the right path of martyrdom.

IMA-pg-164
On the other hand, women possess extraordinary capabilities of
tolerance, nurturing, and healing. Their physical strength can
allow the creation of life (in womb), and their emotional
strength allows them to endure loss while healing others and
providing comfort. In the army of Imam Zamana (atfs), women
will sacrifice everything for their Imam while retaining their faith
and ability to care. Lady Zainab (sa) exemplified this by
protecting the caravan and caring for Lady Sakina (sa) after
losing everything.

A bautiful example mentioned by Ayatullah Khamenei of a

young woman's jihad is as follows: "There are women who
marry those veterans wounded on the battlefield; they offer their
lives to help and support men who are scarred—both physically
and mentally—by the trauma of war. Out of their own free will,
without any coercion, they decide to take responsibility for
looking after such veterans. This is called sacrifice" [8]

Women are filled with love, which is a strength. Through their

love and emotional intelligence, they can help Imam Zamana
(atfs) build a revolution by being steadfast, patient, and ready,
following Lady Zainab's (as) example of modesty and character.
Their role is to study, educate themselves as intelligence doesn't
come without knowledge and practice and they need to establish
a healthy family institution to fulfill the spiritual and societal gap
that prevents the reappearance of Imam Zamana (atfs).
[8] All references of Ayatullah Khamenei are
from his book: The Compassionate Family.
IMA-pg-165
Allegiance!
‫َع ِل ُّي ْبُن ِإْبَر اِه يَم َع ْن َأِب يِه َع ِن اْبِن َأِب ي ُع َم ْيٍر َع ِن اْبِن ُأَذْيَنَة‬
‫َع ِن اْلُف َض ْيِل َع ْن ابي جعفر (ع) َق اَل َنَظَر ِإَلى الَّناِس‬
‫َيُطوُف وَن َح ْو َل اْلَكْع َبِة َفَق اَل َه َكَذا َكاُنوا َيُطوُف وَن ِف ي‬
‫اْلَج اِه ِل َّيِة ِإَّنَم ا ُأِم ُر وا َأْن َيُطوُف وا ِب َه ا ُثَّم َيْنِف ُر وا ِإَلْيَنا‬
‫َف ُيْع ِل ُم وَنا َو الَيَتُه ْم َوَم َوَّد َتُه ْم َوَيْع ِر ُض وا َع َلْيَنا ُنْص َر َتُه ْم ُثَّم‬
. ‫َق َر َأ َه ِذِه االَيَة َف اْج َع ْل َأْف ِئَد ًة ِم َن الَّناِس َتْه ِو ي ِإَلْيِه ْم‬

Ali ibn Ibrahim narrated from his

father, from Ibn Abi 'Umayr,
from Ibn 'Udhayna, from Fudayl,
who said the following: "Abu
Jafar, (Imam Baqir) (a.s) looked
at the people performing Tawaf
(walking around the Ka'bah
seven times) and said, 'This is
how they used to perform Tawaf
in the times of ignorance (pre-
Islamic era). What they are
required to do is to perform
Tawaf and come to us, declare
their support and love for us, and
express their help for us.' The
Imam (a.s) then recited this verse
of the Holy Quran: 'Lord, fill the
hearts of the people with love for
them...' (14:37)." Al-Kafi, Volume 1
IMA-pg-166
God! Are you listening?
To be God's favorite is to be tested with things that significantly
matter to you the most. In those moments, you find only
yourself and your unshakeable faith in the ever-loving God.

Tears roll down your eyes as you speak to Him:

"God, are you listening?"
"Do you see what I'm going through, and how I'm enduring this
patiently and gracefully?"

It's not always about seeing your prayers answered immediately.

Sometimes, God has something bigger for you—a wide range of
blessings to offer. He tests you in ways that sometimes feel
overwhelming, only because you don't know what He knows.
And He knows you can bear this and that you'll do just fine.

The only thing stopping you from believing you can get through
this is the evil spirit (satan) that wants you to be in a state of
delusion. So, fight the urge to question everything. Make peace
inside your own head with God by your side. He's always
listening. You just sometimes forget to talk to Him.

- Maryam, talking to God.

From our reader, IG|@maryamasaria
IMA-pg-167
Gratitude in Qur'an
Gratitude is a central theme in the Quran, emphasized
repeatedly to remind believers of the importance of thanking
Allah for His blessings.

‫َو ِإْذ َتَأَّذَن َر ُّبُكْم َلِئْن َش َكْر ُتْم َأَلِز يَد َّنُكْم‬
"And [remember] when your Lord proclaimed, if you
are grateful, I will surely increase you! [in favor]; but if
you deny, indeed, My punishment is severe." (14:17)

‫َف اْذُكُر وِني َأْذُكْر ُكْم َو اْش ُكُر وا ِل ي َو ال َتْكُف ُر وِن‬

"So remember Me; I will remember And be
grateful to Me and do not you deny Me." (2:152)

‫َو َلَق ْد آَتْينا ُلْق ماَن اْلِح ْكَم َة َأِن اْش ُك ِل َّلـِه‬
‫ْر‬
"And We had certainly given Luqman wisdom
[and said], "Be grateful to Allah." (31:12)

IMA-pg-168
Gratitude in Profession
We should serve others simply because they are creations of
Allah, without considering their beliefs, lineage, origins, or
background. These factors should not influence our
commitment to serve.

Now, if there is an ordinary person who neither has the strength

to endure patience and gratitude like Hazrat Ayub (a), nor the
stature to face the sword like Imam Hussain (a), but remains
engrossed in worshiping God, how can they ultimately express
gratitude? There is a clear difference between us and those
exemplary figures, but every person still has a duty to contribute
to society and practice reciprocity. This duty aligns with
professionalism, where fulfilling our responsibilities diligently is
crucial. By doing so, we inspire hope and avoid suspicion,
showing integrity and sincerity in our work.

True professionalism involves being sincere and dedicated. This

sincerity is a form of gratitude for the opportunities and abilities
we have. By performing our duties with commitment and
integrity, we show our appreciation for the trust placed in us and
contribute positively to society.

From our reader, Mehmoona Amber.

Her writing is inspired by Sir Zohaib Hassan and
his perspective on gratitude in professionalism.
IMA-pg-169
 The Tragedy of Karbala
I do not revolt due to discontent [with God's blessings], nor out
of arrogance. I did not rise as a corruptor, nor as an oppressor.
Rather, I wish to call for reform in the nation of my grandfather.
I wish to call for what is good, and to forbid what is evil.
Whoever accepts me because I carry the truth, then God is the
refuge of the honest. As for whoever rejects this call, I will be
patient until God judges between me and the rejecters with His
justice. Surely, He is the best of the judges.

Imam Hussain (a)

Ibn A’tham,Al-Futuh, 5:34.

Maqtal Al-Muqarram, p.108

IMA-pg-170
Tawakul: A strong heart.
Imam Hussain (as) teaches us to rely on tawakul because no
problem, difficulty, or fear is greater than Allah's Presence (swt).
If we are patient in His decree and strive to please Him through
tawakul, He will grant us a strong heart.

The miracle of tawakul is a strong heart. Tawakul does not mean

that everything we want should happen; rather, it means trusting
in Allah's decision as the best outcome for us, no matter what
occurs. This trust gives us a strong heart capable of holding
onto Allah's rope and remaining calm during calamities and
turmoil. Imam Hussain (as) possessed such a strong heart,
enabling him to make the greatest sacrifice, known as "Zibh Al-
Azeem" in the Qur'an (37:107). A strong heart has the potency
to listen and understand Allah's words more deeply. Allah
speaks to the strong hearts. Imam Ali (as) states in Nahjul-
Balagha, oration 212: "When you perform an act of obedience,
you will find that God’s aid speaks to you through people’s
tongues and makes your hearts steadfast—God’s aid suffices
those who rely on it and cures those who seek to be cured."
Imam Hussain (as) knew Allah's decree, and his strong tawakul
made his heart patient and grateful, even when he had nothing,
his heart was filled with Allah's presence and that is why he said
in Dua Arafah: "O Allah! What did he find who lost you and
what did he lose who found you."

IMA-pg-171
The Clear Victory
Karbala, a Believer, Imam Zamana (atfs)
Imam Hussain (as) lost his family and companions on the day of
Ashura and stood alone without any help. Yet, he knew he had
won. He persisted and fought until he was martyred in sujood.
To understand how he achieved victory, we must examine
Imam Hussain's (as) aim: the revival of Islam and the
propagation of truth through resistance against falsehood (batil).
He accomplished this, whereas Yazid's (may Allah's curse be
upon him) aim was to subdue Imam Hussain (as) and humiliate
Islam by forcing Imam Hussain (as) to pledge allegiance. Yazid
failed.

Imam Hussain (as) understood that short-term victory can be

attained through any means, but true and lasting victory
demands much more. Therefore, he gathered faithful people and
sacrificed his blood to alter history, and he succeeded. History
records a small resistance in the desert of Karbala, but because
this resistance was for Allah's religion and His pleasure, this
small land became globally significant. Everyone astonished by
Imam Hussain's (as) courage and sacrifice felt compelled to
learn about him, his beliefs, his God, his tribe, his lineage, his
actions and intentions. In this way, Imam Hussain (as)
propagated the religion.

IMA-pg-172
Imam Hussain's (as) victory teaches us that whenever truth is
displaced and oppression intensifies, two groups emerge: one
stands for truth and resists, while the other uses power and
influence to suppress them. Today, we witness this globally.
Therefore, true victory will only be revealed in the long term
when every individual takes a stand. Each person's true beliefs
will be exposed, and clear supporters of the two groups will
emerge. It may take time, as people may change sides as Hazrat
Hur (as) did, but eventually, everyone will align with one side
and firmly hold onto their beliefs. This marks the beginning of
the real battle.

Imam Sadiq (as) said, "A group of our Shiites will be leaders and
rulers on Earth in the government of the Qaim (atfs), and each
of them will have the strength of forty men." [1]

The message emphasizes the importance of preparing for Imam

Zamana (atfs), who is seen as the Hussain of our time. Imam
Sadiq (a) says that each helper of the Qaim (atfs) will have the
strength of forty men, which can be intellectual, physical and
spiritual strength. A hadith of Imam Baqir (as) mentions about
intellectual strength, "When our Qa’im (Imam al-Mahdi) rises,
Allah will place His hand over the heads of His servants and He
will place their intelligence together and complete their
understanding.”[2]
[1] Shaykh al-Mufid, Ikhtisas, p. 24; Bihar al-Anwar, vol. 52
[2] Al-Kafi, Vol 1
IMA-pg-173
In terms of spiritual strength, it will be patience and
steadfastness. The time before the advent of Qaim (atfs) will be
filled with extreme trials, hence the survival of faith will not be
easy. Therefore, those who pass these trials will feel that they
have a faith so rooted in certainty that it is like the faith of forty
men combined. Conversely, physical strength means the
exertion of the body in the way of Allah and fasting, which will
make the body lean but stronger as Imam Baqir (as) said that the
light of inner knowledge (strength) is brought about by hunger.
[3]

Research: A lean body that regularly exercises and practices

intermittent fasting can be more powerful than a muscular but
lazy one for several reasons backed by science. Endurance
exercise improves heart health, boosts energy use, and increases
stamina (Holloszy, 2013). Fasting can improve how the body
handles sugar and promotes cell repair, leading to better overall
health (Longo & Mattson, 2014). The mental discipline from
fasting and regular exercise also helps manage stress better. In
contrast, muscle without regular activity doesn’t provide these
benefits, often leading to less overall strength and health.
Therefore, a lean, active person can be stronger and healthier
than a muscular, inactive one.

Therefore, if we want to enlist ourselves in Qaim's (atfs) army,

we need to see how we manage our physical, intellectual and
spiritual strength to prepare for Imam Zamana (atfs).
[3] Bihar al-Anwar, Vol 63, pg 331
IMA-pg-174
 Effort for Imam (atfs)
Believing in the Imam of the Time (atfs) does not mean going
into isolation. Misleading movements are preaching everywhere
that the Imam of the Time will come and fix everything. [They
say], “What can we do today? Why should we do anything?”
This is like saying that a person shouldn’t turn the light on in the
darkness of the night because tomorrow the bright sun will
come out and light up the entire world. Today, we are
witnessing that oppression, injustice, discrimination, and
coercion are prevalent worldwide. It is these very problems that
the Imam of the Time will combat. If we are the soldiers of the
Imam of the Time, we must prepare ourselves to fight these
things.

Ayatollah Khamenei
Oct. 22, 2002

IMA-pg-175
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