Alhassanain(p) Network for Heritage and Islamic Thought

Poetry

The reverend Shaykh was very interested in mystical and ethical poetry. His sermons were, most often, given along with instructive poetry .He especially valued the Ghazals of Hafiz and the Mathnawi of Taqdis; he would cry when hearing their poetry.

He was very fond of Mathnawi of Taqdis and would say: "If there were only one copy of Taqdis in the market, I would give anything I had in order to buy that book"1

Dr. Abul Hasan Shaykh, a close acquaintance of the Shaykh for many years, said: 'The Shaykh was an expert on Hafiz poetry and interpreted his poems quite well.

About the reverend Shaykh's viewpoint concerning poetry and poets, particularly Hafiz, Dr. Hamid Farzam had this to say: 'Since 1954, when I found the honor of friendship with the Shaykh through Dr. Guya, rarely a session would have been held in which I would not hear relevant, timely, and beautiful poetry from him. He was really fascinated by Hafiz. Once I asked him why he was so deeply interested in Hafiz. He replied:

"In spiritual and mystical aspects, Hafiz has really done his best and expressed all spiritual truths and mystical-intuitive findings in his poetry."

The Shaykh was more dedicated to Hafiz than to other poets, and would always recite his poems even when he wished to warn or reproach someone.'2

He always referred to the world as a "hag". Sometimes facing a disciple he would say:

"I see you have fallen again in the trap of this 'hag'!"

And then, he would recite this poem of Hafiz:

'There is none who is not entangled in that curling ringlet,

Who is there in the way of whom lies not such a snare of tribulation?'3

He would also say ironically:

"Most often they get entangled in it, and very few are the ones who are detached from this hag!"

He would recite this fine couplet in condemning self-conceit:

'Being self-conceited and self-opinionated is infidelity toward being a dervish recluse,

The command is what You (God) ordain, the opinion is what You think of.'

Reciting (singing) Poetry in a Delightful Voice

Dr. Farzam said in this respect 'The late reverend Shaykh would recite poetry in a pleasant melody, for instance, certain poems of the late Fayz-e Kashani, such as the following couplets which would highly impress the listeners.

'I seek Allah's forgiveness of whatever (I have done for) other than the Beloved,

I seek Allah's forgiveness for my fictitious existence

If a moment elapses without remembering his (beautiful) countenance,

I seek Allah's forgiveness myriad of times for that moment'

One afternoon we were in the company of the Shaykh in one of his disciples' house. It had a very large guestroom and the Shaykh was sitting near the doorway singing the following couplet of Hafiz.

'Who is the one who, out of loving kindness, may practice sincerity to us?

(And) may do benevolence in lieu of ill-doing to such ill-doer as me'

He sang some couplets of this ghazal with a very beautiful and pleasant melody while weeping and making others extremely overwhelmed and tearful. It was so extraordinary! I said to Dr. Goya 'The reverend Shaykh has got such a lovely voice and sweet breath!

He replied. 'It is a pity you made such belated acquaintance with him He used to sing so beautifully that when he recited such poems in a mystical state, the doors and walls literally vibrated.'

A Poem by the Shaykh and Reminiscence

It seems that the Shaykh himself used to write poems occasionally. One of the contemporary maraji' who was a student of the great jurist and mystic, the late Ayatollah Qadi (Allameh Tabataba'i's teacher) answered to my inquiry about Shaykh Rajab Ali Khayyat as follows: 'I met him in a session with Ayatollah Qadi in Najaf. In that session, he recited some poems in praise of Amir al-Mu 'minin Ali (a) each couplets beginning with the letters of abjad.4 He then recited another of his poems as follows:

'Whatever Bounties You have granted to the whole Universe, All have You granted to me, plentiful and diverse.'

"I was thinking that this was the most sublime interpretation of Divine Bounties and thanksgiving to Him, until I came across this statement in al-Sahifah al-Sajjadiyya:"

شكري أياك من انعاماتك

"Shukri iyyaka min in 'amatika (I am thankful to You for all Your Bounties)5

An Amazing and Instructive Miraculous Act6

At the end of the weekly session of "ethics" lesson7 , a young man came forward and, referring to what was mentioned at the footnote No.1 of this page, stated: "I am coming from Yazd. This issue was brought up in a meeting where some of those present ridiculed and said it was because of the Shaykh illiteracy that he did not know this phrase is not found in al-Sahifah al-Sajjadiyya! At that night, I saw him in a dream. He said:

"What is quoted from me is not right. What I have said is as follows: 'And let my atitude to Thee for what Thou hast not granted me be more abundant than my gratitude to Thee for what Thou hast bestowed upon me!'8 And this content does exist in supplication number 35 of al-Sahifah al-Sajjadiyya!"

No doubt, this has been a true dream, since it is extremely important and essential to note that "it is a great blessing for man not to attain various worldly pleasures and luxuries which may divert him from sublime human goal; it is a great blessing that deserves much more gratitude and gratefulness than gratitude for the bounties that man has attained in the world." Also, finding such an issue from al-Sahifah al-Sajjadiyya in a dream without connection to the Unseen world is usually impossible.9

Notes

1. One of Shaykh's devotees said: ' He recommended reading of "Taqdis" of Mulla Ahmad Naraqi and "Kimiyaye Sa'adat" of Ghazali.'

2. See "You Lose Temper too quickly!" Chapter Three, Part 2.

3. All the poems and ahadith in this volume are rendered into English by the translator, except the ones adopted from other translated works which are referred to in the footnotes.

4. An arithmetical arrangement of the Arabic alphabet.

5. Despite all the efforts made to identify this phrase in al-Sahifah al-Sajjadiyya. However, all the phrases in Supplication 37 and the "Whispered Prayer of the Thankful" of Imam al-Sajjad (a) do testify to this notion.

6. This title was later added to the eleventh edition of the Persian Version.

7. Weekly sessions of teaching ethics is held for a group of talabas (seminary students) from Hawzah 'Ilmiyya (Islamic Seminary) of Hadrat Abdul Azim al-Hasani (a).

8. The Psalms of Islam, (al-Sahifah al-Sajjadiyya), supplication 35, p. 121, translated by William Chittick, Muhammadi Trust, London, 1988.

9. It can be even said that this true dream somehow implicitly confirms other issues quoted from the reverend Shaykh in this book.

Politics

The Shaykh was not involved in politics; however, he was strongly opposed to the detested Pahlavi regime and the ruling statesmen. He was not only opposed to the Shah, but also disapproved Musaddeq. He praised, however, Ayatollah Kashani (ra) and said: "His inward aspect was similar to a fountainhead."

Two Political Predictions

One of the Shaykh's sons said: 'On 30th of Tir, 1330 S.H. (July 21, 1951) when the Shaykh arrived in the house, he burst into tears and said':

"Hadrat-i Sayyid al- Shuhada put out this fire and prevented this affliction; many people were intended to be massacred on this day. Ayatollah Kashani will not be successful (victorious), but there will come a Sayyid who will succeed."

Later on his prediction turned out to be about Imam Khomeini (ra).

The Future of the Islamic Revolution

Speaking of Imam Khomeini (ra), it is interesting to know his foresight concerning the future of the Islamic Revolution.

Mr. Ali Muhammad Bisharati-- former interior minister-- related that in the summer of 1358/1979, when he was in charge of the Intelligence Department of sipah-i pasdaran (Islamic Revolutionary Guards Corps), he received a report on Mr. Shari'atmadari (a then dissident cleric) who had said in Mashhad: 'I will eventually declare war against Imam Khomeini (ra).'

Mr. Bisharati said: 'I went to see Imam Khomeini (ra) and among other reports I informed him of what was said about him by Mr. Shari'atmadari. The Imam (ra) listened with bowed head, and when I ended my talk, he raised his head and said:

"What are they saying? Our victory is guaranteed by Allah. We will be successful, and set up an Islamic government and hand over the banner to the rightful banner-bearer (Imam Mahdi (a))."

I asked: 'Yourself (will hand it over)?'

Imam (ra) kept silent and did not answer.'

Nasir al-Din Shah Qajar in the Purgatory World

One of the Shaykh's disciples related the following from him about the condition of Nasir al-Din Shah Qajar in the Purgatory State:

"His soul was set free on Friday, the evening of which he was being forced back to his previous station. He was crying and begging the agents (who were escorting) him not to take him back. When he saw me he said: If I knew my place would be such as this I would never even imagine of having joy and pleasure in the world!"

Praising the Tyrannical Monarch

The reverend Shaykh would restrain his friends and disciples from collaborating with the ruling government (i.e., Pahlavi) particularly from praising and admiring them (the officials).

A disciple of the Shaykh quotes him as saying:

"I saw the soul of one of the pious people being tried in the Purgatory state, and all the indecent actions perpetrated by his contemporary despotic ruler were being ascribed to him. The man being tried protested:

'I have not done any of these crimes. He was replied: 'Did you not say in praise of him that he provided the country with such wonderful security?'

He answered: 'Yes.'

He was told then: 'You were satisfied with his actions; he made all these crimes to secure his kingdom'."

In Nahjul-Balagha, Imam Ali (a) is quoted as saying:

الراضي بفعل قوم كالداخل فيه معهم، وعلى كل داخل في باطل أثمان: أثم العمل به، وأثم الرضا به

"Whoever is content with conducts of some other people, he is like the one who has collaborated with them in those actions; and whoever perpetrates a falsehood two sins are recorded for him: One for doing it, and the other for being content with it."1

Cooperation with the American Military Attaches

One of the Shaykh's friends whose son was working with American attaches said: 'On a trip to Mashhad I was in the company of the Shaykh. Together with him we went to the Holy Shrine for a pilgrimage. He stood in a corner to recite the Ziyarat, talking to Imam al-Reza (a) the same way as I talk to you. After finishing the Ziyarat, he made a sajdah (prostration). When he raised up his head from sajdah, he called me (near himself) and said:

"His Holiness (Imam al-Reza (a)) says: ' Prevent your son from pursuing that job, otherwise he will place a heavy burden on your back!"

'We did not know that he had made arrangements with the Americans to go to the U.S.A. About twenty five years ago,2 one day my son came to me and said: 'I am going abroad and I have made -all the arrangements and even obtained my visa.' Whatever we did we could not avert his decision. When he finally left for the U.S.A., he wrote to us some time later that his wife was barren and that he was divorcing her. Since then we have gone through much trouble because of him.

Notes

1. Mizan al-Hikmah, VIII, 3714: 12748.

2. This interview took place on July I, 1996.

Part 2: A Leap Forward

Divine Training

Help from the Unseen World

Spiritual Perfections

Divine Training

Spiritual stations and virtues of the reverend Shaykh are quite evident to all those who knew him closely or those who had listened to him in his sessions.1

The major question regarding the life of this great charismatic figure is that how he achieved such high human status. How a person, who lacked formal academic education and had no experience in Hawza (Islamic seminary), attained such high spiritual achievements that not only the general public but also educated scholars from Hawza and university enjoyed the blessings of his guidance? What was the secret of the reverend Shaykh's leap forward in his achievement? And finally: Who has trained him and who was his spiritual instructor?

The Shaykh's Masters

Although the reverend Shaykh was lacking in formal knowledge commonly acquired at universities and Hawza centers, he had actually enjoyed the company of some great dignitaries in scholarship and spirituality .Some great scholars such as the Ayatollah Muammad Ali Shah Abadi -Imam Khomeini's (ra) teacher2 -and the late Ayatollah Mirza Muhammad Taqi Bafqi and the late Ayatollah Mirza Jamal Isfahani,3 were as his teachers. He also enjoyed the teachings of two other noble scholars: Agha Sayyid Ali Mufassir and Sayyid Ali Gharavi -the interpreter of the Qur'an and the prayer leader at a Masjid in Salsabil neighborhood of Tehran.

As a result of the same informal education, he (the Shaykh) had become quite familiar with the Holy Qur'an and Ahadith, and would translate and interpret the Qur'an, the Ahadith, and supplications, presenting very fine and accurate comments of them that others were less aware of.

Thus, the reverend Shaykh's familiarization with the Islamic knowledge was due to his benefiting from the presence of such great dignitaries and their like. However, the beginning of his leap forward and spiritual development must be sought somewhere else, which was a turning point in his blessed life. That is, when the Shaykh said, "I had no teachers", he was pointing out to this issue.

One of his devotees quoted the Shaykh as having said: "I had no teachers, but I attended the sessions by the late Shaykh Muhammad Taqi Bafqi'4 held in the courtyard of Harat Abdul Azim's (a) holy shrine where he lectured in the evenings. He was a spiritual man. One night he addressed me among the audience and said: 'You will attain a (high) station'."

A Turning Point

To my opinion, the secret of the Shaykh's leap forward, beginning, of development, and his turning point in life lies in an event that is extremely impressive and instructive. In his early youth, something happened to the Shaykh that was very similar to what happened to the Prophet Yusuf (a). This event and what ensued was an example of the Shaykh's practical monotheism. It indicated that what the Holy Qur'an says at the latter part of the story of the Prophet Yusuf (a) in the verse:

انه من يتق ويصبر فان الله لايضيع أجر المحسنين

(Behold, he that is righteous and patient-never will Allah let the reward to be lost, of those who do right.) (Yusuf: 90), is a general rule and is not restricted only to the Prophet Yusuf (a).

This shows that what the Holy Qur'an says concerning the Prophet Musa (a) i.e.

(ولما بلغ اشده واستوى اتيناه حكماً وعلما وكذلك نجزي المحسنين)

(When he attained his full manhood, and was firmly established (in life) We gave him power and knowledge: thus do We reward those who do right.) (al-Qasas: 14)5 , is also a general rule. From the viewpoint of the Holy Qur'an all the righteous and the benevolent people are endowed with the light of wisdom and specific Divine knowledge.

A Story Similar to that of the Prophet Yusuf (a)

The Shaykh had rarely told a full account of this event; however, he did on some occasions make a brief hint at it:

"I did not have any ustad (master), but I said: O God! I refrain from this for the sake of pleasing You, and I restrain myself in the hope that You train me only for Yourself."

Referring to this story, the eminent faqih, Ayatollah Sayyid Muhammad Hadi Milani (ra) said: 'The Shaykh had been graced with blessings, and that was because of the self-restraint he had practiced in his youth.

The Shaykh himself had related this story in a meeting with that noble faqih. In the meeting, Ayatollah Milani's Son, Hujjat al-Islam. Sayyid Muhammad Ali Milani, was also present, who quoted the Shaykh telling the event as follows:6

"In my youth, a beautiful daughter of my relatives fell in love with me, and eventually found me alone in a desolate place. I said to myself: 'Rajab Ali! God can test you many times; why do not you test God once!? Restrain from this pleasurable unlawful act for the sake of God!'

'Then I said to God':

"O God! I refrain from this sin; and You train me for Your own in return!"

Thereupon, like the Prophet Yusuf (a), he bravely resisted falling into the sinful temptation, evaded the enticement, and promptly rushed away from the risky snare.

This self-control and avoidance of committing sin led him to insight and intuition; his otherworldly vision enlightened, seeing and hearing what others could not see and hear. He got such clear an insight that whenever he went out of his house he would see some people as they really were, and some mysteries were revealed to him.7 The reverend Shaykh is quoted as saying:

"One day I went from "Mawlavi" intersection through "Sirus" Avenue down to "Galubandak" (a neighborhood in Tehran) and returned (the same way) and I saw just one human face!"

How he Received Divine Training

The invocation of an entrapped young man entreating: "O God! Train me for Yourself!" was answered in that sensational situation and caused such a leap forward in the spiritual life of this holy young man that the superficial people are unable to comprehend. With this leap, Rajab Ali traveled in one night a one hundred-year-long distance (defying the limits set by space and time), and became renowned as "Shaykh Rajab Ali Khayyat."

In the first step of Divine training, his eyes, ears, and heart opened up so that he could see beyond the world of matter and through the high Heaven the things other people could not see and hear what others could not hear .This esoteric experience prompted the Shaykh to believe that: ikhlas (sincerity and devotion) causes the eyes and the ears of the 'heart' to open up. He often asserted to his disciples:

"If one works for Allah, their heart's eyes and ears will open up."

The Eyes and Ears of the Heart

One may wonder here whether a heart can have eyes and ears. One may ask: Is man capable of seeing and hearing things by means other than the physical eyes and ears?

The answer is, "yes", it is true. The Islamic hadiths- narrated by both Shi'as and Sunnis -have given positive answers to this question. Hereby, some examples are given in this respect:8 The Holy prophet (s) said:

" ما من عبد الا وله في وجهه عينان يبصر بهما امر الدنيا، وعينان في قلبه يبصر بهما أمر الآخرة، فاذا أراد الله بعبد خيراً فتح عينيه اللتين في قلبه، فأبصر بهما ما وعده بالغيب، فآمن بالغيب على الغيب "

"There is no servant (human being) except that they have two eyes on their faces to see the worldly things with, and two eyes in their hearts to see the affairs of the Hereafter. Whenever God wants the good of a servant, He opens two eyes in their hearts by which they can see His promised bounties and believe in the Unseen through their unseen eyes."9

And in another hadith, the Holy Prophet (s) said:

" لولا تمزّع قلوبكم وتزيدكم في الحديث لسمعتم ما أسمع "

"If your hearts were not dispersed and you were not so loquacious, you would undoubtedly hear what I hear.10

Similarly, Imam al-Sadiq (a) said:

" ان للقلب أذنين: روح الايمان يساره بالخير، والشيطان يساره بالشر، فايهما ظهَر على صاحبه غلبه "

"Verily the heart has two ears: the Spirit of Faith whispers good in one and the Satan whispers evil in the other one. Thus, anyone of those that wins over the other will dominate him."11

Notes

1. In chapter three of the same part, more will be said in this regard.

2. Imam Khomeini (ra) repeatedly remembered and named the latter as his Ustad (master) in Divine Knowledge. See: Misbah al-Hidayah, XXVII,46:90.

3. It is related that he is the brother of Haj Agha Nurullah Isfahani known as Agha Najati Iafahani. He was the prayer leader of the Masjid of Sayyid Azizullah in Bazaar of Tehran at the beginning of Reza Shah's reign. About his sermons, it is quoted from the late Shaykh Rajab Ali who said: "His minbars (sermons) produce lovers of God." Because of his opposition to Reza Khan, he was exiled to Isfahan where he was martyred and buried in "Takht-i Fulad" cemetery. Dr. Abul Hasan Shaykh said: 'Once the reverend Shaykh and I went to Takht-i Fulad cemetery. We sat down beside a grave. The Shaykh said: "The man buried here had been my master."

'Hujjatul Islam Karimi has quoted Ayatollah Kazim Assar as narrating an interesting Karamat that Ayatollah Mirza Jamal Isfahani had been graced with by Amir al-Mu'minin Ali (a) as follows:

Hadrat Ayatollah Assar was a great teacher of Asfar in Shahid Mutahhari Islamic Seminary (formerly called Sipahsalar), and I, Shaykh Karam Ali Karimi, passed the six year-course of the seminary with him and some other teachers. The first miracle about Mirza Jamal Isfahani was told to us at our Asfar lesson by Ayatollah Assar while he was shedding tears: "Hadrat Ayatollah Haj Agha Jama1 Isfahani (ra), who was exiled by Reza Khan Pahlavi to Tehran and was the prayer leader of Masjid Haj Sayyid Azizullah in Bazaar, used to teach at Marvi Islamic seminary. His teaching in that Madrasa was so fascinating and rich in content that his classes were always overcrowded with scholars and learned students, to the extent that some of the prayer leaders felt highly envious toward him.' 'So the latter held a meeting in which they declared that he (Ayatollah Isfahani) was illiterate and deceived the clerics he had gathered around him. They made an arrangement to test Haj Agha Jamal in three topics: Philosophy, fiqh, and usul. I was assigned to test him in philosophy, i. e., Asfar, and two others-whose names I do not remember-were supposed to examine him in fiqh and usul. The three of us arranged to attend his class, sit at separate places, and each ask him our questions during his lessons.'

I (Assar) had taken a copy of Asfar with me. When Haj Agha Jama1 Isfahani was explaining a philosophical viewpoint, I brought up a question from Asfar finding fault with his viewpoint. He looked at me and said: "I did not answer your question in such a way. You go on and open Asfar at random (by the way of istikhara (bibliomancy)) and read the first of the page."

I did so and read the top sentence of a page. He said: "That is enough" and then began to recite the whole page word by word by heart and translated it. Then he said: "You have come here to test me? I have nothing of my own; whatever I have is (bestowed on me) by the Mawla (Imam) of the pious, Ali ibn Abi Talib (a)."

Then Haj Agha Jamal related an account of Amir al-Mu'minin Ali's (a) miracles: "I studied in Najaf for forty years, achieving the rank of ijtihad and high levels of scholarship. My father sent some of the scholars and traders from Isfahan to Najaf to bring me back to Isfahan to administer the Hawzah as head and chairman. The night after which we were supposed to leave Najaf for Iran, all of a sudden I came down with typhoid fever and fell unconscious for forty days. When I regained consciousness, I found that I had forgotten all the things I had learned since childhood up to then; absolutely oblivious of all my accumulated knowledge.

I got bitterly distressed and went to (the holy shrine of) Amir al Mu'minin Ali (a) and began to wail and lament, saying to my Mawla: "My lord! For forty years I acquired much scholarly provision from the widespread expanse of your 'ilm (Divine knowledge) but know that I want to return home, I am empty-handed. You are an ocean of Magnanimity." (The late Assar was crying while narrating.) Then the late Ayatollah Haj Agha Jamal said: "I wept and lamented so much that I felt drowsy and then fell asleep. (In my sleep) I saw the Mawla Ali (a) who put a fingertip of honey in my mouth and caressed me, and then I came to. When I returned home I found I knew by heart whatever I had learned from childhood to the present."

After that' Haj Agha Jamal cried and said: "Sirs! I have nothing of my own. Whatever I know belong to my Mawla and Imam Amir al-Mu 'minin Ali (a). You do come and examine me; I know by heart all the texts by the Grace of Allah (s) and the favor from Amir al Mu'minin Ali (a). Mr. Assar was crying while he said: When Haj Agha Jama1 stated this event, a commotion arose from among the gathering, and I got up and approached him to rub that nobleman's slippers on my eyes as a blessing.'

4. The perfect ascetic and the practicing scholarly mujahid. Shaykh Muhammad Taqi Bafqi Yazdi who, as a result of a confrontation with Reza Khan on the issue of Kashf-i Hijab (Reza Khan's order to remove Qijab (veils) from the Iranian Muslim women), and after being beaten up by that despotic monarch in the holy shrine of Hazrat Ma'sumeh (a), he was exiled to Shahr-i Ray. He remained in exile there till the end of his life. Those who enjoyed close association with this Divinely endowed scholar, relate many miraculous acts performed by him. His servant, the late Shaykh Isma'il told me (the author): "In the latter years of his life, the Shaykh (Bafqi) was unable to leave home due to illness. Once he asked me: 'When you go for a ziyarat pilgrimage to Hazrat Shah Abdul Azim, do you make a ziyarat to all three lmamzadehs (grandchildren of lmams-(a)) or do you say Salam (pay homage) to the Imamzadeh Tahir while you are just passing by his tomb? In that era the development project of the holy shrine had not been carried out yet, and the shrine of Imamzadeh Tahir was located off the main site. I replied to him: 'I do not enter Imamzadeh Tahir for a ziyarat; rather I just make the pilgrimage from outside of his shrine. The Shaykh said: 'This is not decent. You fmd the audience with the three nobles, and you visit two of them closely but visit one from a distance?! This is considered disrespectful. The next time you go for a Ziyarat, go inside the shrine of Hazrat Tahir (a) and make your Ziyarat give my regards to him too.' Shaykh Isma'il said: As recommended by the Shaykh, I entered the shrine 'of Hazrat Tahir (a). Nobody was inside the shrine; I remembered the Shaykh's bidding; I was about to say that he sent regards when all of a sudden I heard the phrase "Labbayk, Labbayk, Labbayk (here am I)!" from inside the darhi. "

Also in his private teaching sessions and in order to encourage his students to meet with the late Bafqi who was in exile, Imam Khomeini (ra) would often recite this couplet:

How joyful it is to attain double bliss with one act,

Ziyarat of Shah Abdul Azim and visiting the beloved (the late Shaykh Bafqi).

5. It is worth mentioning that the same verse is repeated about the prophet Yusuf (a) in sura Yusuf, ayah 22 excluding the word istawa.

6. The Shaykh had brought up some other points in this regard that will come up in the first chapter of part 3: "Private Guidelines."

7. This had apparently happened to the Shaykh at the age of 23.

8. For further information of these ahadith, see: Mizan al Hikmah, X, 4988: 3390-1.

9. Mizan al-Hikmah, X, 4988: 16942.

10. Ibid, X, 4990: 16956.

11. Ibid, X, 4988: 16950.

Help from the Unseen World

We read in Nahjul Balagha that Imam Ali (a) asserts that God Almighty throughout the history has meritorious servants to whom He talks through their mind and intellect. The words of Imam (a) are as follows:

" وما برِح لله ] عزت آلاؤه [ في البرهة بعد البرهة وفي أزمان الفترات عباد ناجاهم في فكرهم، وكلمهم في ذات عقولهم، فاستصبحوا بنور يقظة في الأبصار والأسماع والأفئدة ..."

"In all periods and times, particularly during the interregnum (the interval between the coming of two prophets) there are persons with whom Allah-great are His bounties-whispers (through inspiration) into their minds and intellect, and illumines their heart's eyes and ears with the light of consciousness.1

These competent servants of Allah are the ones who are thus described in "al-Munajat al-Sha'baniyya":

" الهي واجعلني ممن ناديته فأجابك ولاحظته فصَعِقَ لجلالك فناجيته سرا وعمل لك جهراً "

"O Allah! Rank me among those who will answer you when You call them, and will fall unconscious by the manifestation of your Light when you look at them; You whisper to them secretly, and they work for You openly."

After being delivered from the traps of nafs-i ammara (the imperative carnal soul) and the satanic temptation and opening up of his heart's eyes and ears, the young tailor was ranked among such competent servants and from then on occasionally enjoyed inspirations from the Unseen, some received in dreams and some while awake, thus being graced with special guidance that is granted to the devoted and sincere mujahids (volunteers of faith).2

This guidance is explained in a hadith quoted from the Holy Messenger of Allah (s):

" اذا أراد الله بعبده خيرا فقهه في الدين، وألهمه رشده "

"Whenever Allah intends good for a person, He makes them expert in religious law and inspires them toward the right path.3 "

Penalty of a Disapproved Thought

One of the significant blessings of Divine guidance for those under His special training is awareness of one's own shortcomings. The Holy Prophet (s) is quoted as saying:

" اذا أراد الله عز وجل بعبده خيرا فقهه في الدين، زهده في الدنيا، وبصره بعيوب نفسه "

"Whenever Allah intends good for a person, He makes them expert in religious law, unwilling toward the world and aware of his own shortcomings.4 "

Having been directed on the path of Divine guidance, the young tailor enjoyed plenty of such inspirations.

Ayatollah Fahri5 related that the reverend Shaykh had told him:

"One day I got out to the market for some business; an improper thought crossed my mind, but I repented right away. On the way, I saw a string of camels carrying in firewood from outside town. All of a sudden one of the camels gave me kick that if I hadn't pulled myself aside in time, it would severely hurt me. I went to the mosque with this question in my mind that where this event had originated from. I asked anxiously: 'O God! What was that?!

I was told intuitively: 'That was the outcome of what you thought. I said I did not commit any sin. I was responded: 'The camel's kick did not really hit you either.'6 "

Threatened to a Destiny Like that of Balaam of Boer (Bal'am-i Ba'ura)

Among the Shaykh's devoted disciples was also Ayatollah Agha Mirza Mahmud-Friday prayer leader of Zanjan-who was a scholarly student of Mirza Na'ini. Such a learned scholar was highly impressed by the sincerity and brilliance of a detached person who was lacking formal education.

The Shaykh once said: "The Friday prayer leader of Zanjan came over along with some of the dignitaries from Tehran. He introduced the latter to me. Due to this visit I felt (with a sense of self-importance) that I attained such a high status that dignitaries come to meet me.

The night (of that same day) I had a strange state of mind, feeling so depressed. With imploring and beseeching God Almighty, my state of purity was restored. I got mindful that if this attitude had continued, what I would have done. How did it turn out this way?! I was engaged in such thought when I was shown Balaam of Boer7 and was told: If this (attitude) continued you would turn like him; the outcome of all your struggle and attempts was that you would associate with famous figures, enjoying the world and being deprived of the Hereafter. This event was over and done with. On Fridays, we had regular sessions. Once, the session took longer than usual and lasted until noon. The owner of the house and the other friends proposed to have lunch there, and I agreed. The next week again the session lasted until noon and once again the tablecloth was spread; naturally with more variety of foods this time. And this happened for several weeks. In one banquet with various foods and a best quality bar of butter in the middle of the tablecloth attracting everyone's attention. It crossed my mind that this banquet was for me, the meeting was held for me, and the other friends were invited for my sake, so I was prior to others to have the butter.

With this idea, I picked a little bread, and as soon as I reached for the butter, I saw Balaam of Boer in a corner of the room laughing at me! Then I held back my hand."

"You are Satiated and your Neighbor is Hungry?!"

One of the Shaykh's disciples related that he had heard him say: "One night I dreamed that I had been found guilty and some agents came over to take me to the prison. The next morning I was very upset, wondering what the cause of that dream had been. With the grace from the Almighty Allah I found out that the dream was somehow related to my neighbor. I asked my family to see into the matter and inform me about it. My neighbor was a bricklayer; it was found out that he had been out of work for several days and the night before he and his wife had nothing to eat and slept the night hungry. I was told (intuitively): 'Woe to you! You sleep full whereas your neighbor is hungry?' At that time, I had a saving of three abbasis in cash! Without any delay, I borrowed another abbasi from a grocer in the neighborhood and together with my savings gave it to the neighbor and requested him to let me know whenever he was jobless and penniless."

"Love your Children for the Sake of God!"

Once the Shaykh said:

"One night I found I was in veil8 , and was unable to find my way to the Beloved. I tried to trace the origin of this veil. After long pleading and probing, I found it was the result of the feeling affectionor one of my children the evening before when I looked at his (her?) face! I was told (intuitively) that I should love my child for the sake of God! (So) I prayed God to forgive me for that (personal) affection. ..."

The Veil of Eating Food beyond Need!

One of the Shaykh's devotees related about him that the Shaykh was once holding a session in one of his friends' house. Before starting his talk, he felt somehow weak due to hunger and asked for some bread. The householder brought him half a loaf of bread for him to eat, and then he started the meeting. The following night he said:

"Last night I made salutations to the holy Imams (a) but I did not see them. I pleaded to find the reason. I was told intuitively: 'You had half of that food and the hunger alleviated. Why then did you eat the other half?! Having some food enough for body's need is all right, but extra to that would cause veil and darkness."

Notes

1. Nahjul Balagha, Sermon 222.

2. (والذين جاهدوا فينا لنهدينهم سبلنا )(And those who strive in Our (Cause) -We will certainly guide them to our paths.) (Al Mulk: 69)

3. Mizan al-Hikma, IV, 1602: 5359.

4. Ibid., IV, 1602: 5360.

5. The representative of Wali Faqih and prayer leader of Masjid of Zainabiyyah in Damascus. He has narrated the next account about the Shaykh, too.

6. This account has been related in very slightly a different form by two of the Shaykh's other devotees. The present account was narrated by Ayatollah Fahri.

7. Balaam of Boer was a scholar, according to the Tafsirs, whose supplications were granted. He had twelve thousand disciples, but due to carnal desire and whims, he went to the aid of the despotic ruler of his time, to the extent that he got ready to curse the army of the Prophet Musa (a). He was likened to a dog, as referred to in the Qur'an: (His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue.) فمثله كمثل الكلب ان تحمل عليه يلهث او تتركه يلهث (al-A'raf: 176). See also: Tafsir al-Mizan, VIII, 339; Tafsir Qummi, 1, 248; Munyat al-Murid, 151.

8. i. e., veiled inwardly and in darkness of soul.