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Salam aleykum, I have been reading a book recommended in this same forum, "Light Within Me", by Ayatullah Murtadha Mutahhari, Allamah Sayyid Muhammad Husayn Tabataba'i and Ayatullah Sayyid Ruhallah Musawi Khomeini. The book can be found on the following link: https://www.al-islam.org/light-within-me-mutahhari-tabatabai-khomeini On the last point of section 2.3 (eradication of devilish insinuations) it states: "Concentration of thoughts on self is the method that was prescribed by Akhund Mulla Husayn Quli Hamadani and has always been adopted by his pupils, who maintain that knowledge of self invariably leads to knowledge of Allah. [...] My preceptor Agha Qazi was a pupil of Agha Sayyid Ahmad Karbalai and followed the method of knowing self like Akhund Mulla Husayn Quli Hamadani and for the eradication of evil thoughts and devilish insinuations he called for paying attention to self first. He suggested that for this purpose the spiritual traveler should fix a time of day or night and should concentrate his attention on self for half an hour or a little more. This daily practice will gradually invigorate his heart and eradicate the evil thoughts. At the same time he will gradually acquire the knowledge of his soul and, Allah willing, will achieve his objective." Does anyone have clarification on what is meant by "concentration of thoughts on self"? Is there practical advice on how to do it? Thank you very much in advance for your replies!

As salam alaikum.. First of all, Eid Mubarak to all! I have some very urgent questions..for a momin cancer patient.. We want to know if Reiki can be done? I learnt Reiki before I was a Muslim, and another nonMuslim friend is willing to remind me of some of the things for this person...but is it islamically allowed? Not going to use the symbols...but just the idea of energy as a healing....do we have that in islam? And can I do healing on this person using this idea? I know some stuff is there in irfaan...and I would love to get to the depth lf irfaan, but unfortunately I also have a masters thesis going on right now..so inshaAllah after that....but meanwhile I need help on cures for this person... It is very advanced...and we have done a surgery and now doing chemo..have also changed lifestyle n diet dramatically by removing sugar, red meat, dairy etc...n few other things...ofcourse lotssss of duas, zam zam water, soursop, spirulina and similar natural herbs... If someone can tell me...can she do reiki on him from a distance?is that allowed?or is there any specific ruling against it completely? any other proven islamic/irfaan methods as well that can help side by side with conventional treatment would be great... I was very against chemo due to the bad side effects n low success rates, but due to the aggressive nature of the cancer, this was needed....so I need some help on maintaining the immune system and helping in curing this while the chemo buys us time.. I know its possible..ive seen stories where people heal...and we have the faith...ofcourse at the same time we know its all Allah's wish at the end of it, but we would like to give it out best, with whatever we can offer in conventional medicine, natural, alternate, and ofcourse religious.. Any help or rulings would be greatly appreciated.. JazakAllah

Is God in you (in a non-physical and non-spiritual sense)?? Thanks Khoda Hafez

An insightful 1 hour video on Sufism by Syed Ammar.

Which Hawza city (Qom, Najaf, etc.) is best for learning Irfan? Which specific program do you recommend? Are these degrees connected to Academic degrees like Masters and PhD. I want to go to Hawza and focus primarily on the science of Irfan. I know it will take many years to master. I want to focus on theoretical and eventually practical Irfan.

Salaamu alaykum everyone, Thanks for all your support so far. My last major post (The Aql is Not Reason - It's Consciousness) had a reception beyond my expectations, and received over 200 shares alhamdulillah. Continuing with this series is my next post. There's been a gap since the post on the Aql, but inshaAllah I'll be producing the next posts in the series in rapid succession. After this series, if I have the tawfeeq I will move on to the proof(s) for the existence of God inshaAllah. I always appreciate any likes/shares and/or comments, jazakumullah khayr. http://themuslimtheist.com/you-are-not-your-rational-mind/

English summary to follow

What is Religion! We must know about religion, what it is, to develop to know our position to it. How can we practice Islam that is a religion-not any religion but religion to the whole creation beyond derby -, without knowing about what religion is. Sure all are good and excellent followers of Islam, but Islam is a religion so what is religion again! What specific thoughts occur in you, please let us know. If it is not cool to mention I, AGAIN I AM, than maybe we should use 'you'- hmm how logical is this sentence -. Our scholars say religion has three parts-or 3 whatever - that is: Ahklaq, Aqaed and fiqh- respectively Ethic-ethical morality, belief and jurisprudence-Islamic law -. If any religion misses one of these parts, that religion is defected, handicap,or either sick but can we say it is no religion! Why Islam is the last holy religion to humanity? You have probably confronted the above question in your life! In this topic following questions should be dealt with: What is religion? What is a defected religion? If we accept the concept of religion, than why should we accept Islamic religion and not any other Ibrahimic religion; what answer is needed here? Why Islam the final stage, what can we say about the development of religion because we read in the holy Quran, some Prophets Peace upon Them said that we are muslim! Hope this topic is successful Allah will, and this 'riter a excellent host to guests participating in this topic. Please leave your view and thoughts, this servant will be frugal in using posts to develop text in this regard.

Salam. Please read the article here: Spriitual Journeying.pdf

Bismillah. Salam. While surfing Isra Publications website I read and article and it is my favorite now. You can read it here: http://www.israpublications.com/wp-content/uploads/2016/09/Dhikr_and_the_Wisdom_behind_it.pdf Thank you. ma salam.

Iranian scholar Dr. Rahimpour Azghadi discusses the differences between Islamic Spirituality (Irfan) and the Eastern-Western forms of "Spirituality". 4 minutes clip from an Islamic Sermon.

I was wondering if there were any murids of the Naqshbandia sufi order on this forum. Prior to converting to Shi'ism, I was part of the Naqshbandi Sufi Way. How do guys reconcile shia doctrine with those of the naqshbandia?

The Methodology of Imam Khomeini (RA) in the Purification of the Soul By Mirza Abbas The main purpose of any seminary is to train its students to become true human beings and all the other sciences which are taught are, in reality, means of achieving this main purpose. Those who study in the hawza (seminary) must reach a point where they are capable of providing this training (tarbīyah) to their communities and link these communities to their spiritual guides and heads so that constructive tarbīyah can take place. Hence for those who are present in the hawzas, it is very important to utilise the opportunities to find a trainer (murabī) and embark upon the path of `being and becoming` otherwise all they accumulate is information which, instead of rectifying and clarifying there beliefs, will create confusion and ambiguity. On the other hand, the principle of spiritual wayfaring is that the trainer will come to the trainee when he is ready for training. This clearly reflects the Divine principle of purification that one has to struggle for purification after which God will then provide, as the Holy Qur'an says: `Allah only wishes to remove all abomination from you` (33:33) Finally for all those who are eager (mushtāq) to embark on the journey of spiritual wayfaring- in the hawzas or outside- they have to create the link to the trainer. According to Imam Khomeini ®, the role of a teacher on this path is indispensable, as we will later read. The following is an introduction written by my teacher ayatollah Tahriri (d) in the book 'nameha-e 'irfani e imam Khomeini titled `The Importance of the tahzib of nafs (training of the soul) according to Imam Khomeini` It is not possible to discuss the personality of a person (Ayatollah Khomeini) whose life was annihilated in the eternal Beloved God. What can be known of him is nothing but a drop from the ocean of his knowledge and understanding. Inspired by his remarkable writings I have tried to extract from it a few points in relation to akhlaq (ethics) and tarbīyah (training of the soul) inorder that we may benefit from it. By focusing upon the Qur'an, Sunnah and the way of the awliya (friends of God or saints), we understand the importance of training of the nafs (self). The Qur'an has clearly stated that `You are Sublime Morality` (68:4) and also that the Prophet (saw) is a `Mercy to the whole creation` (21:107). Benefiting from this mercy is only possible if one reads and understands the Qur'an in the right way, in fact it is for this very reason that messengers of God have been sent to mankind. God has reminded humans of this in the Holy Qur'an (3:163). It is obvious that one who has dedicated his life to the Qur'an and has been annihilated in the love of God would indeed focus upon this significant issue of tarbīyah. The reality of utilizing and understanding the Qur'an is also dependant upon this phenomenon; in fact, Imam Khomeini realised this, and has concentrated his writings on this issue. As he writes in the commentary of 'aql and jahl that: `Harmonization of the energies of the nafs is the essence of human perfection and the conclusion of perfection is dependent upon it and forgetfulness of this is a major loss. For Man as long as he is in this world the possibility of harmonizing and achieving the goal of perfection is possible. (aql and jahl Khomeini,1378, P. 152).` The Best Period for tarbīya Man, as long as he is in this world, has the opportunity to change his innerself towards God and organize his life so that he may achieve eternal felicity. However this also depends upon on the stage of life he is at and how he has modified and organized himself. Imam Khomeini in describing this truth has pointed out, that the most influential stage of life is while a person is young and this makes it easier to accomplish the goal of changing the inner self. Imam Khomeini's letters to his son are famous among the scholars of the hawza and are a significant point of reference for the phenomenon of tarbiyah. In one of the letter he writes: `One must certainly focus that the tawba (returning with forgiveness to God after committing a sin) and purification of nafs and training of the batin (inner-self) is easier at a young age. At an old age the hawa of the nafs, self appreciation, accumulation and love of wealth, is much greater compared with at a young age. The soul of a youth is subtle and easily structured changed and modified, he is dynamically affected in a session discussing ethics and he is more attracted towards spirituality than an old person. The youth must be careful that they do not get trapped by shaitan (Satan) or by their nafs (soul) as death is closer to young and old in a like manner and no youth is guaranteed to reach an old age and as a matter of fact active events which brings death are closer to the young than to an old. My advice to you my son is to utilize this young age of yours through keeping good company; in the company of those who love spirituality, who do not have love of this world and those who have what is required of this world and are away from sins and the company of these men will help you stay steadfast on the path of purification. Make sure you do not attend meetings of those who have forgotten God as this might 'retract opportunities' (salb-e taufiq) - blessings of God to do well and purify one self – which can never be replaced. Do not allow the opportunity of self purification ever leave you.` (aql and jahl Khomeini, 1379, Vol.16, P.212). Human being from the point of view of Imam Khomeini . Every institution (maktab) has an ideological and practical view of the nature of man. This is shaped by the scholars of that institution. Imam Khomeini has a unique understanding of insān (human being), he states: `Humans have been favoured by a divine and subtle favour which is the fitrah (sublime nature) amongst the creation and this fitra can be compared to an amana (trust) which God has given to man as the Qur'an states` (33:72). This is the fitrah of tawhid that transcends all of three levels of wujud (dhat, siffat and af'al ) even the realm of asma (Names) and annihilates (fani) in Him. And whosoever does not attain this level has deceived God; and has been ignorant to the station of humanity and Lordship of the Lord; and has oppressed his own soul and God. Hence for 'the people of the heart' it is clear that this is possible for them with intellectual and spiritual exercises and with pure intentions as this station is for the mutaharun (56:79) (ibid, Vol.1, P. 9). In another place Imam states: `Oh nafs know that you are from the realm of the 'Absolute Names' and from the 'greater purgatory world' and this place does not belong to you and you have no choice but to return, hence love your origin and this love is due to 'iman (faith) as the Lord of jin and men have said. It is not in the fitrah of man to pay attention to anyone other than the absolute Perfect, all hearts and lives are towards Him and are only glorifying Him. The praise of everything is in reality His praise. As long as the glorifier is in veil (hijab) he must intellectualize this praise and must intend that it is for Him in reality. Those who are after perfection in reality love Absolute the Perfect (God) and no matter how much they try to achieve 'worldly perfection' in this world they will not be satisfied and this is the same in relation to knowledge and for power` (ibid, Vol.18, P. 443). The Importance of Philosophy and Mysticism in purification of the soul (tahzib of nafs) Acquiring knowledge of philosophy and mysticism is of remarkable importance. However, their value is only in a utilitarian fashion and what is of real value is realising their purpose and achieving it. As he indicates, the `first step is through knowledge and this is also a great veil (hijab e akbar) and one must enter in it to get rid of hijab but (the way to get rid of it is by) looking into our conscious and may be we will find a way`. In relation to philosophy and mysticism Imam Khomeini states: `Be cautious and vigilant and know that God is the only helper, from acquiring the animalistic pleasure which is for the quadrupeds. Be careful of criticising the close ones even if you overshadow them in knowledge and this is the way of the wild beast. Be careful of favouring the close ones by providing them social status on the bases of what you have been given as this is the way of Satan (shayatin). In understanding the truth, do not bring the philosophy of philosophers, the gnosis of Gnostics and the theology of theologians in front of your eyes as these are all veils and strive to deteriorate and destroy you and they will become your eternal darkness (dhulamah)`. (ibid, Vol.1, P, 18). The Importance of Qur'an and Dua (Supplications) in tahzib of nafs The foundation of religious knowledge and understanding is the Qura'an and Sunnah which contains practical and theoretical knowledge of tarbīya. The more precise one is in investigating these sources, the more insight one would have of purification and for this reason Imam Khomeini in relation to the status of the Qur'an states: `The Qur'an is the book of gnosis of God and the way towards Him and the ignorant from this path gets deviated and ends up doing tafsir on the bases of personal opinions what the infallibles (masumin) have clearly prohibited from doing so. This book has been revealed in a time and space which was considered to be the darkest of all time or uncivilized of all civilization and it was sent upon an individual who was living and continued to live in that period. This it-self is the greatest miracle of the Qur'an. Islamic Philosophy and Mysticism also utilises Qur'an and uses it as a base and the issues relating to mysticism have not been discussed in any book the way they have been in the Qur'an. (ibid, Vol.16, P. 209 - 210). In this similar manner he also writes; `We should not separate ourselves from the Qur'an as in it we find the supplications of a lover to his Beloved, and in it are the secrets that no one other than the Beloved understands and the possibility to understand to its complete sense does not exist either. Only a few aspects of it are relayed by the household of revelation (wahy) to us and even then, it is in accordance with the capacity of the individuals. The most desired for this path are the supplications of the masumin and they take the hand of those who wants to be guided to the Truth and make him reach his goal. It is unfortunate that we are far away from it. (ibid, Vol. 18, P. 447). Imam Khomeini ® points out to his son Ahmad Khomeini ® that the duas that come from the masumin are considered to be the greatest guides for understanding God and furthermore for enhancing the believer with phenomenon of 'ubudiyyah through which the slave of the creation can relate to God. It is through 'ubudiyyah that one not only creates a relationship with God but it is also means of loving God. He says: `Let not the whispers of the ignorant make you forgetful of this phenomenon.` If it be the case that we spend all of our life thanking our Imams for providing us with what they have been provided, it is still insufficient. The Necessity of a Teacher in Ethics and training of the soul, according to Imam Khomeini `How is it possible that every science requires a teacher? For example the science of fiqh or jurisprudence requires a teacher; discussions, discourses and the sciences which is quite subtle and complex and for which all the prophets and saints were sent to mankind do not require a teacher?` (aql va jahl Khomeini, 1371, P. 21-23) This advice of Imam Khomeini was for the benefit of all, but specifically for the Islamic Seminaries (hawza). He, in a sad fashion, indicates that due to the vacuum of such sciences within the hawzas, materialistic motives have entered the domain of religious scholars. In one of his famous works 'Jihad e Akbar' he asserts: `It is necessary that you purify yourself, so that when you become a head of an institution or a community you purify them and in this way take a step to rectify and build a society.` (Jihad e Akbar' Khomeini, 1371, P. 23). He warns the religious scholars to be careful of them and not to earn the punishment of hell after spending fifty or more years in the seminaries. `Make a plan for tahzib and tazkiya, find a teacher, and attend sessions where advice on ethics is given; it is not possible to purge one-self. If the seminaries go on the way they are, they will destroy themselves (ibid, P.24) Not having discussions on these issues and not having a teacher in ethics will open a door for an enemy in the ranks of religious scholars (ruhaniyah) and Imam clearly indicated this by commenting that: `The possibility of evil propagation and unclean hands intervening and portraying the phenomenon of having an ethical programme of rectifying one-self as unimportant, eventually corrupts the hawza` (ibid, P.25). In another of his books he writes: `In spiritual wayfaring it is required that one has a teacher and it is necessary that one follows the footsteps of his teacher` (Khomeini, 1378, P. 403) We arrive upon the understanding that the knowledge of philosophy, ethics, spirituality and religion is important in tahzib of nafs and these sciences must be investigated and acquired about on the basis of the Qur'an and Sunnah as they must bring about certainty and guide us to the goal. This is the methodology of the scholars of ethics within Islam in that they also point out the good and the bad qualities of the nafs on that basis. The books of traditions seem to follow the same method in organizing the traditions; books such as bihar al anwar, makarim-e aqlaq, 'usul al kafi, tuhful 'qul, and in the muhajjatul baydha, jamiyah sa'adah and mehraj al sa'ada, taharah al'araq they are categorized in a more systematic manner. Imam Khomeini ® also used a similar methodology when composing his works on ethics such as: sharh chal hadith and sharh of hadith 'aql and jahal. Nevertheless, the unique aspect of his writing is that not only did he discuss issues relating to the ethics and the tarbīyah in the conventional sense, but rather he also used the Qur'an and Sunnah as its base. The other aspect of his works is different from previous scholars and this is due to the fact that he analyzes the root of good and bad characteristics or qualities and regards the source of all the good as the essence of human beings. He asserts that a true human being is the manifestation of the Names and qualities of God and in order that he reflects from his fitrah- as he is the source of all goodness- on these qualities. God puts man through trials and through perfect union with Himself, and man will realize his reality. On the contrary the source of all the bad conducts is due to the forgetfulness (ghafla) of the real self. Humans in every dimension, desire ultimate perfection and when he is misled in understanding the reality of perfection, he initiates the bad conduct. The distinction between these methodologies compared to the previous ones are that: • Man is in relation with the real source and develops through it and in it. • The starting point of tarbiyah is clear and that is to create that link or relationship with the Ultimate Perfect • The foundation of this methodology is focused on God (the real Perfect) from the very beginning, contrary to the previous methodology where one is focused on one's nafs by striving to be away from any bad conducts and acquire good qualities. This methodology of Imam Khomeini has two major dimensions to it; 1. Being Goal Oriented This means that man arrives upon intuitive knowledge (marifat e shuhudi) in complete sense to God; where he does not even witness the multiplicity of the Divine Names, Attributes and Essence or on the other hand he does witness the annihilation of multiplicity in Unity. Through creating a sincere link with God and the fitrah of man, he understands that this reality and this type of understanding is only achievable through freeing ones nafs from all limitation and referring all perfection to Him and regarding Him as being far from all limitation. vigilant (muraqiba) and applying the shariyah in ones life. The calculation of actions (Muraqiba and Muhasiba) of the nafs will bring about perpetual remembrance (dhikr) and this will open the gates of felicity (sa'adah) to man and put him on the straight path. If he does not do this, he will be abusing the truth and through this he will abuse himself. This abuse in the form of being forgetful or violating- the primary is worse than the later. Imagine God leaving or forgetting about His creation. Or 'if you forget God, God will forget you and what will happen of you after that?' For this reason, a few of the benefits of muraqibah and muhasabah of the nafs can be pointed out as: • Control over one's nafs and vigilance in every step. • God consciousness and stronger belief in God. • An entire change in vision in relation to the Creator and creation • Uprooting of the bad qualities of the nafs as one tries to control it by focusing all activities for the pleasure of God alone. The principles of muraqibah and muhasiba can be harmonious with man's social activities and responsibilities. Furthermore, this was the way of the prophets and the saints of God for establishment of the truth. On one hand they were fully integrated into the society and at the same time they were secluded as to achieve and establish the truth that one must cut oneself off from other than God. This was quite apparent in the life of Imam Khomeini and he has pointed this out clearly in his speeches and writings. He asserts in one of his works: `What I have mentioned does not mean that one secludes oneself from the society and has no relationship with it, this is a quality of one of the ignorant ones or (darvishan) those who want to open a pseudo-spiritual shop. The way of prophets and the greatest amongst them (may the blessings of God be upon him and all the prophets) was never like this. The fourteen masumin, the heads of Gnostics, those who were sublime from any limitation and in complete proximity to God stood against the oppressor, took part in social issues and were part of the society and have taken pains to establish justice… My son neither the detachment of the Sufis from the societies is a proof of their attachment to God, nor is the attachment into the society and establishing a government. What is of importance and value is the intention and balance in action. (aql va Jahl Khomeini, 1379, Vol. 18, P.511-512) Through this style the greater Jihad is carried out and the root of corruption: shaitan, is uprooted and by this, one achieves victory and arrives upon the true perfection, while doing so also guides others on this path, as Imam Khomeini states: `Those who reach this station or a similar station have never secluded themselves from the creation. On the contrary they got engaged with the society and guided the society`. (ibid, Vol.16, P. 210). Conclusion The issue of tarbiyah is the foundation of the teachings of all prophets and saints which Imam Khomeini has extremely emphasised upon it in all levels. He regards tarbiyah as increasing in ones understanding of religion for the sake of God through having good scholars in that field and good trainers in the field of ethics and spirituality. It is through this phenomenon that the societies are trained and protected from any deviation and undue influences. The possibility does exist and many books might have been written that by implementation of the shariyah and without having a particular teacher or a trainer one could reach spirituality and reality of things, which is considered as the tariqah of majdhubin but Imam Khomeini clearly regards this as against the norm and as unusual for the natural law (sunnah). He says the possibility is there but it is usually not the case and in this relation he says: `Although it is possible, at times, that one may attain higher spiritual stations without encountering the veils of terminologies and the sciences. Such a thing is unusual, contrary to the way of natural law and happens very rarely. Hence, the way to God-seeking is that one should at the outset devote his time to the remembrance of God, acquire the knowledge, the Names and the Attributes of that Sacred Essence in the usual way of the Scholars and teachers (mashayikh) of that science. Then, by the means of theoretical and practical exercises and seriousness, he should open his heart to the ma''arif, and this will undoubtedly yield results. If he is not one of those familiar with the terminologies, he can obtain results through the remembrance of the Beloved and by preoccupying his heart and mind with that Sacred Essence. It is certain that, this preoccupation of the heart and inward attention will become the means of his guidance, and God, the Exalted, will assist him. The concealing curtains will rise from his eyes and he will somewhat retreat from those vulgar forms of scepticism. And, perhaps, he may find his way to the ma''arif with the special grace of God Almighty. Indeed He is the Lord of bounties`. (Jihad e Akbar' Khomeini p.457) Note: 1-The first publication came in the year 1382 of the Iranian calendar by the efforts of Muhammad Badihi and Mahmud Najafi and printed by the Tashiyyu Publications References: Khomeini, Ruhullah Musawi. (1379) Shahifa imam, Tehran: Muassisa e Tanzim wa Nashr e Asar Imam Khomeini . (1371) Sharh-e chahal hadith, Tehran: Muassasa e Tanzim wa Nashr e Imam Khomeini. (1378) Sharh-e hadith-e junud-e 'aql wa jahl, Tehran: Muassasa e Tanzim wa Nashr e Imam Khomeini . (1371) Jihad e akbar, Tehran: Muassasa e Tanzim wa Nashr Imam Khomeini

(bismillah) Salam, everybody. I would like to immerse myself in Shi'i spirituality to draw nearer to Allah SWT. What are some of the sunnahs the irfani scholars highly recommend for initiates starting out? According to our Blessed Imams, are there any specific prayers recommended to attain zuhd or detachment? What are the du'as taught to us by the Holy Prophet and his family to prevent our hearts from latching on to the dunya? How important is Tahajjud? Is God nearest to the dunya during the last third of the night? Do I need a teacher? Are the disciplines similar to that of sufism(the kind that does not accept bidah)? I would appreciate any response to these questions. Take care. Mithrandir. ws.

Salam, everyone! I hope Allah swt has kept all of you safe and happy. Hello, my name is Shahreem and I'm 18 years old. I had been researching Shia Islam since last year and I wanted nothing more than to declare allegiance to Imam Ali(as). However, i was still in doubt and so I took the best thing on the table. I joined a sufi order--the Ottoman Naksibendi Sufi Order. However, I was deeply distressed. I did not feel spiritually connected at all. A few days ago i finally made the decision. I declared the true Shahada and embraced Shia Islam. I have never been happier in my entire life. Shia Islam has provided me with a solution to all of my problems. It is as if I can feel the blessings of Aal Muhammad pouring down on me. There were two instances during which I asked for help from Imam Reza(as) and it immediately came, Subhanallah! However, my parents are not aware of this reversion. My father--despite living in another country--would disown me if he ever found out. My mother is sympathetic towards the Shias but is unsure of converting( I dont think she ever will, unfortunately). I am unsure how to go about this whole situation if my dad ever calls me to lead the prayer when he visits( he's somewhat of a Zakir Naik follower, however he started disliking him since he learned that Mr.Naik praised Yazid). I'd love to know how i can handle this situation from you guys. Overall, I am just so happy now to be part of the Shia family. I'm nothing less than excited to learn of all the rituals part of Shi'sm--Ashura, Hajj, Arbaeen, Mutah, and so much more! I've finally found the role models I can look to for any thing in my life, Alhamdulillah. I'd love to get to know all of you--this is the first time I'll be interacting with other Shia Muslims, as there no other Shias in my city. Salam!

Night 1; Br. Khalil Jaffer, Islamic Sermon Series; The Origin and the Return: GOD

Dr. Farrokh Sekaleshfar, Muharram 2014 Lectures, Night 1

Dear All in Faith, Salam Alaikum, I just keen to research the people who practice "Irfan or Irfanic Way of Life or Irfanic Sciences" Can some one help me connect to one of these beautiful souls. Ayaz

In the name of Allah. Salam. You can read the amazing article here: Sincerity for the Sake of God.pdf ma salam

Bismihi Taala. Salam. Here's a good article, titled; "Human Knowledge and Prophetic Self-Consciousness" Online reading: Human Knowledge and Prophetic Self-Consciousness PDF article: Prophetic-Self-Consciousness.pdf Enjoy it. ma salam :)

Leaving the Material Prelude Salam Alaykom Wa Rahmatuallah Wa BarakatuhBismillah Irrahman Irrahem All praise be to the light of all humanity and the light to all existent entities. The one who knows the secrets and the thoughts of all things. The one whose beauty is ever sought and whose love is desired by the seekers of true salvation. The one who set into motion all things and caused all things and through whom all things exist. There is no other like he the exalted beyond the minds comprehension and perception. And may his blessings be upon his chosen servants and prophets (AS) and upon his beloved messenger Muhammad (SAWA) and upon the lamps to humanity his Ahlul bayt (AS) whose separation from the Qu'ran can never exist. And may His blessings be upon those who have become pure after striving and who have reached into the sea of beauty and damped their hands in the ink of his love. These are the words of the low and impure and needy Maitham McCabe, I have decided to write this article on the spiritual wayfaring at it's lowest rank and stations, at this level is where mankind either falls back awaiting a drawing near of the fire or walks ahead toward the beloved and his true reality that is the paradise of the lovers. First before we begin it is note worthy to mention that in the example of Imam Hussein (AS)he left all to enjoin good (ma'roof) and prohibit bad (monkar) for the sake of Allah (SWT), in him we see the highest example of Irfan. We see he gave all of himself and those around him for Allah. That he fell to the ground pure and aware of the mighty and deeply deeply in love with him. And in Imam Ali (AS) we see another great example the world did not rule him and his soul was trained so very well, when he was hit with the sword of the accused he said "By the lord of the Kaba i am successful" Oh my dears please be attentive, focus your eyes and fix them on the servants of Allah (SWT) at what love and awareness had done to them. O my dears join the caravan of love and destroy the ego that has ruled you. We have missed Hussein and we have longed for Ali, we have displaced our nabi and hoped for Mahdi (may Allah hasten his return) and Esa (Jesus) but we have sat idle and wasted our time, there will be nothing in the external world until our subjective world is pure, how can we show people the morals of the lovers when our morals are that of yazid (LA) in this regard we should remember the poem that went along the lines of this "O you who cursed yazid and shimr, shimr and yazid are in you and they are killing your Hussein" O my dears the first step is submission to the law of God, following your marja's fatwa book, and learning. Therefore my dear wonders let us pack our things and join the caravan before it is too late and we have no chance to travel in it anymore. Be like Ali who cried in the depths of darkness'saying O world i have divorced you Three times'and be like Hussein who fell to the ground'saying O Lord i have done all this for you.' Rumi said "There is a morning inside you waiting to burst open into Light." There are four ranks in the spiritual journey they are the rank of the soul, the rank of the spirit, the rank of the secret and the rank of unity. Each one of these first three have three sub ranks. We will concern ourselves here with only the first sub rank. Chapter I The first station has three sub ranks as mentioned the first sub rank which is our area of discussion is the nafs (soul) looking below it's self to the material. The second sub rank is the soul looking at it's self. And the third is the soul looking above it's self to the spirit (rooh). In this sub rank the soul looks beyond it's self and regulates the material of the body and this stage is called the beginning or initiation of the process. Here the soul looks below it's self at it's material tendency's and regulates them and controls it by following the Shari' and making it's self compliant with the commands and guidance of the absolute beauty and prime mover. First we must realize that our substance changes and the accidents change from it. Our inner self is not fixed and what we think we are is an illusion in the sense of it being transient as example one year we may desire and like a certain kind of food and the following year we may be repulsed and dislike it, our habits therefore change and what we think we are is not permanent. So in this sub rank the soul releases it's self from the materialistic tendency's psychologically and realizes it is a false subjective world. And it frees it's self and liberates it's self from it's self and this is the level of awakening and birth.All that is found in this rank is concerning awaking the human conscious or rather the "I am" and igniting the soul to rise form it's deep slumber. Here the traveler comes out of the four elements that the ancient philosophers spoke of that is Earth, Water, Air, and Fire. We shall discuss in some detail ten stages that are traveled during this sub rank The first is awakening and this is the begging of motion.One should stand firm for Allah and awaking from heedlessness through their standing and emerge from the laziness of sleep. O you deep in sleep awakening to the bright sun and walk toward the absolute beauty. In this rank your heart will become enlightened to the perception of the truth. This awakening is of three levels the first is when the human mind becomes aware of the blessings of Allah (SWT) and understands that he or she can never enumerate his blessings and understands how grand these blessings are and realize that these are favors bestowed upon the laity from Allah and recognize that the right that Allah deserves can never be giving by the laity or anyone else to Allah for his blessings. Secondly is when there is an understanding of the crimes and transgressions of the traveler and realizes how wrong they were and then acquires a resolve to compensate for them. After this the freeing the soul from ever reverting to such actions ever again and seeks salvation from distancing from the wrong actions. Thirdly is when A realization that the days have become limited and the transgressions have become many so the remainder of life cannot be wasted anymore, O soul time is short one day the Angel of death will visit you maybe you will be frightened or be joyous by it's appearance, maybe it will be here tonight, tomorrow or an hour from now. Do not waste oh my dear least you deeply cry with sorrow in the grave of fire. Understanding the Blessings of Allah can be done by having clarity in the mind and this is intellectual sharpness when viewing things. Therefore understanding things intellectually.All of Islam is supported by the intellect and intellect supports Islam. Maybe many of you dear ones confuse possible opinion as intellect but this is not the case the mind can conceive of possibility's or be influenced by desires or ignorance's but the intellect agrees truly only with what is concrete and this cement of knowledge can be found among the intellectuals and these same will affirm the existence of the great and the perfection of the religion. And understanding the blessings can be done by reflecting upon the states of those less fortunate and understand O my dear ones what Allah has giving you and blessed you with and the ability you have been granted. O Soul realize how great the crimes you commit and committed are as they are against the pleasure of The great exalted judge the all knowing Allah (SWT), realizes O soul how great your creator is and how great the one you depend on is. And understand of self your self and what you are. And reflect O lowly soul (nafs) upon the threats of Allah that he has forewarned you of in his Qu'ran and by the tongues of his holy pure servants, then see how you shall not belittle your crimes anymore and awaking, awaking, awaking. And O soul attend gatherings of knowldge and accompany the righteous and you will see how limited your time is. Abandon habits O soul to train yourself, do not make it haram on you but teach yourself to accept "no" and then balance what you do of halal (permissible) and let not anything have control over you of the desires, and wants and habits. What is needed here is vigilance O dear soul. Do not be negligent and stand firm and awaking and understand. Chapter IIThe Second in this sub rank is Tawbah (To Return) and it is the returning to the point of origin.Know O my dear ones that Tawbah is not proper except after the recondition of the sin that we have done and it is vital that we realize that the sinning we have done has exited us at that point from the safe keeping of the true protector. Understand therefore O soul the dangers of sin. The conditions for TawbahAre regret, and seeking forgiveness, cutting away from creation, sorrow of regret in the heart and the movement of the tongue with the expression of regret sounding from the mouth of the criminals and then distancing from the whole of being for myself has lead me wrong, my ego and desire has invited me to destruction not simplicity. The reality of Tawbah is that we actually magnify the crime and do not hold it small and we do not become pleased with the process of tawbah and we seek to amend anything we have wronged. And the secret is that it is not for seeking of rank but must be sincere. Public tawbah is a threat from shaytan (LA) and the ego, O heart cry with sincerity with pure intentions. And when in the presence of the beloved beauty forget the sin and do not remember it as it will tarnish this by saying 'I am not worthy" and recounting the sins. The subtleties of tawbah is that you look at your own crime and the decree of Allah Almighty and Exalted and begin to understand what all of this means, O listen attentively and understand he let you commit that action for two reasons first so that you see his clemency and mercy and secondly that he has a decisive argument against you. A person should know that any goodness he sees in himself is due to Allah and anything from himself is mixed with arrogance and ego. O Laity fellow your tawbah is from thinking your obedience is great be careful as this is actually a form of denial of Allah. And those higher than you think their sins are small these should know that they have a audacity in front of Allah (SWT) and those most high their tawbah is from the wastage of even a moment of time. The third in this sub rank is Self accountabilityThis stage is very difficult as the traveler needs wisdom and to be very suspicious of his own self. This is not possible unless a person can discern between blessings and punishments.And it can be completed by distinguishing that whatever good is from Allah and what ever bad is form ourselves. Then we shall understand that what ever devotion is making you pleased with yourself is against yourself and whatever magnifies the faults of your brothers or sisters is actually something you have within your very self. O dear soul introspect before your end has arrived, do not waste your time like pharaoh even after all the opportunities to believe. The fourth in this sub rank is Yearning to rejoin with the originO dear ones this position is an expression of returning to truth through rectification and returning to Allah by being loyal to your covenant with him. So O soul fulfill the oath you have made at tawbah it is an expression of returning to truth through rectification and to return to Allah by being loyal to your covenant. And to return to him at present just as you responded to this invitation. It is to fulfill the oath made at tawbah and to return back to Allah in this present state. How to returnFirst is by leaving all forms of transgression and rectifying them, feeling remorseful at whatever wrongs we have done and returning to him through loyalty to the promise we have made to him and freeing ourselves from the pleasure of sin. Here we must understand to fear for others in accordance to their crimes and to fear for our own self and always know that whatever devotion and status or rendering we do it is defective and the in this the word return is realized as the expression of becoming hopeless of our own deeds. The fifth in this sub rank is ContemplationIt means arriving at the truth of something and it is of three types. First: Of thinking of the essence of TawheedWe should mention here that it is wrong to think of the essence of God because it will only bring about complexities and thinking of this is not means to attain the secret. Regardless God has no essence except existence. Here i am using essence in the sense of quiddity and a Quiddity is the limitations on the things that define them for what they are. Allah however is absolute and above all comprehension. One must realize that the intellect cannot comprehend or grasp the essence of God and must understand how great and grand Allah is. Therefore he has no essence except existence it's self in it's highest perfection and that existence is not definable nor is it limited. We have discussed this more in another place.Second: Is thinking on the nature of the creation as the work of the creator reflects and indicators a wise and perfect designer. This is the water that feeds the roots of wisdom in the hearts.Third: On the nature of the actions and states of Human beings. As the thinking on the actions will make easy the whole process of traveling. And to appreciate nature more properly one should lessen their pursuit of desires. The sixth in this sub rank is RemembranceRemembrance is beyond the rank of contemplation and thinking because the former is seeking the truth and the later is recalling it. O soul know that you must listen attentively to admonition and take lessons from the history of nations and states of the world. You must uphold the fruit of contemplation. Sit in the gatherings of remembrance O soul and forget who is speaking and listen for the sake of listening. Remembering the threats and promises of Allah the one who dose not break his promise. This helps O soul the process of admonition and remembrance. And to benefit the fruit of contemplation demolish aspirations and reflect on the holy Qu'ran and know that lowering your desires sharpens the intellect. The Seventh in this sub rank is Safe guarding the selfThis is done by holding firm to the rope of Allah (SWT) and this is said to be the expression of enduring in obedience of Allah and being mindful to his commands. This takes one from the state of doubt to that of certainty. For the laity holding fast to the rope of Allah is an expression of verifying the content of the Qu'ran and the narrations from the Prophet (SAWA) and his Ahlul bayt (AS). And of the promise and threat. O dear lowly soul follow the commands and stay away from the haram (forbidden) and strive hard to conduct the affairs of Allah with righteousness. The eight in this sub rank is Fleeingand it is to flee to Allah from All distractions, it is to move from that which was not to that which never ceases to be. And for the laity it is from ignorance to knowldge and from laziness to being proactive and from contradiction to a state of expanse through trusting Allah (SWT). The ninth in this sub rank is Disciplining spiritually O dear laity for you it is to fix your etiquette through knowldge and to purify your deeds from evil and bad intentions. The Tenth in this sub rank is Attentiveness It is the truth of attentiveness and listening, The truth of awakening is that you O dear creation of the true designer become attentive. O Laity fellows this is when you actually listen to all the threats Allah has warned you of and promises he was told you of and you work towards them beautifully. Chapter III O dear seekers know that on this journey you will see and feel many things you must stand firm and not be deceived into thinking this is the end result of the journey, you must not be dismayed by the beauty of the flashes of lightning before your eyes. You will pass the makamat (positions or ranks) of Tawbah, Refraining, abstention, Total neediness to Allah and needlessness from other than God, Patience and endurance, trust in Allah (tawwakul) and Pleasure. Along this path you will have coming and vanishing states of observation, proximity, unrestricted love, fear, confidence, intense desire, companionship, stability, and certainty and Witnessing Allah. These are called Halat. After this first sub rank the soul looks within it's self and then above it's self to the Rooh (spirit). InshaAllah at a later time we will discuss the next sub rank. http://maythammuttaqi.blogspot.ca/2014/02/leaving-material.html

2 Minutes Islamic Sermon. Enjoy it :) http://www.youtube.com/watch?v=rpGG-X81QtA

In the name of Allah. Please enjoy this short islamic sermon [4 minutes] http://www.youtube.com/watch?v=HIUOY8a71Hs

(bismillah) Day One

Salam Bros/Sisters, InshaAllah your Ramadhan is blessed. I've been reading various spiritual posts on SC and thought you might have a clue to a few things I wanted to ask about. 1. I try reading Ziarat-e-Ashura daily. Now I want to read Ziarat-e-Ashura for certain days for some special dua to Allah swt. Do you know the procedure? Do I have to say 100 Laan and 100 salams? Does it has to be 40 days? Can it be for say 3 days or 10 days? If one of you have a particular procedure written somewhere, please do share. 2. Those of you who have witnessed one, what ONE specific act which caused you to receive the noor of Allah swt? Was it your Istighfar or Shukr or Salat or any particula Dua that you read every day, or your lowering your gaze, or your some particualr civil service? Thanks for reading and responding.