Ayatollah Behjat gives advice on concentration in Prayers

Here are a few thoughts from His Eminence Ayatullah Behjat (One of the great Alims and Mystics of our time) on the issue of concentration during prayers.

Sheikh Muhsin Gharavian was once granted audience in the presence of Ayatullah al-Udhma Shaikh Muhammad Taqi Behjat (may the Almighty prolong his blessed presence amongst us) and asked him: “O Scholar! Despite our advanced age we haven’t have yet experienced the pleasure of worship especially the sweetness of communication with God in salaat. According to your opinion what should we do to experience even a little pleasure of what our Infallible Imams have promised us?”

His eminence nodded his head and said: (Dear son) “Actually this is a universal problem. All of us are plagued with this ailment.”

The Sheikh was not satisfied with the answer and requested him for more
concrete advice: “Our status differs from that which you have achieved; you’ve attained the heights of spirituality while we are the beginners! what should we do?”

His Eminence said: “May be I also wish I could acquire your status!”

Not contented with the self-effacing answer, he requested for more clarification. His Eminence replied: “In order to acquire the necessary concentration in Salaah one should observe

a) certain pre-requisites before Salaah and

b) certain discipline during Salaah.

Explanation:
a) Before Salaah one should observe Taqwa (God consciousness) and one should abstain from all sins that lead to darkening of the God-given purity of heart. SINS POLLUTE THE PURITY OF THE HEART and therefore reduce the luminosity of the heart.

b) During Salaah one should erect a “high security wire” around one’s heart such that no unwanted trespasser (distracting devilish thoughts) is allowed inside the holy sanctuary of the heart. One’s thoughts should be intensely directed towards God and none other than Him should be allowed in. And if one’s thoughts start straying, immediately the moment one comes to know, one should guide these towards the right direction.

Once His Eminence was asked as to how to increase concentration in one’s daily prayers?

Initially His Eminence put his face down and then raised his head and responded: “The oil in the lamp seems to be low!”Meaning that the Ma’refat (awareness) of the All- Magnificent One is not enough (as to experience the sweetness of spiritual communication) and therefore needs to be enriched and one’s Imaan (faith) is weak and hence needs to be strengthened.
Ustad Khusro Shaahi quotes: “Once His Eminence was asked how can we create in ourselves concentration during prayers?”

His Eminence replied: “One of the factors which help create concentration is by excercising control over our physical senses (i.e. EYES, EARS, TONGUE etc.) throughout the day since concentration can only be created through proper preliminary requirements which include the close monitoring of the physical senses.”

On one occasion His Eminence Ayatullah al-Udhma Behjat was asked:
“What should we do in order to obtain the state of total obedience to God’s commands especially His command that states in Sura Muminoon, Verses 1-2 - “Indeed successful are the Believers, those who humble themselves in their prayers” How can a believer acquire this lofty state of humility?”

His Eminence replied: “At the beginning of prayers one should sincerely seek intercession of the Awaited Imam of the time (May the Almighty hasten his re-appearance and include us from his helpers) and perform the prayers in its required manner.”

And finally when His Eminence Ayatullah Al-Udhma Behjat was asked: “How does one achieve a presence of mind in Salaat and obtain control over one's thoughts and feelings?”
His Eminence wrote back in reply:
“In His Name, the Exalted the moment when you acquire attention (towards your Lord) do not allow it to disappear.” 

Warriors of Imam Mahdi (atfs)

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Posted in: Islam

Eid-e-Zahra (s.a.)

Eid-e-Zahra is a day of celebration, a day in which even the Holy Prophet Muhammad (SAW) rejoiced! This day holds importance due to numerous events that transpired on this day in history.

One of the events which is marked on this day is the beginning of the Imamate of our 12th Imam, al-Hujjah ibn al-Hasan (may Allah hasten his return). His father, Imam Hasan al-Askari (AS) left this world on the 8th and, immediately after, his son took over the mantle of leadership. His leadership has spanned over 1,160 years, and as he is the living and present Imam, we have the potential of being his ‘companions’ just as great personalities such as Bilal, Salman, Abu Dharr, Maitham and countless others were companions of their living Imams. However, we need to strive to emulate such individuals and work towards being our Imam’s chosen helpers and assistants.

The day also marks the first time that our 4th Imam, Imam Zainul Abedeen (a.s.) smiled and rejoiced after the tragic events of Karbala in which he saw his entire family and loyal friends murdered in cold blood by Ibne Ziyaad, Umar ibne Sa’d, Yazid ibne Mu’awiyah and the others who were responsible for the crimes.   History notes that it was on 9 Rabi’ul Awwal the year 67 A.H. when Mukhtar sent the head of Ubaydallah Ziyad to Imam Zainul Abedeen who was in Makkah at the time.

It is noted that the Prophet of Islam himself was seen smiling and ‘celebrating’ on this day while in the presence of Imams Ali, Hasan and Husain and said, “It is on this day that Allah will destroy your enemies and the enemies of your grandfather and it is on this day when Allah will accept the actions of your Shi’a and those who love you. This is the day when the words of Allah came true where He said (in the Qur‘an): ‘So those are the houses fallen down because they were unjust.’ (27:52) And this is the day when the Pharaoh (Firawn) of the time of the Ahlul Bayt was destroyed ...”

Warriors of Imam Mahdi (atfs)

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Posted in: 02 Janab e Fatema Zehra (s.a.),06 Imam Ali Zainul Abedeen (a.s.),14 Imam Mahdi (a.t.f.s.)

MAHDI AND QAEM

“Mahdi” and “Qaem” seem different but depict interconnected truths, the word “Mahdi” makes manifest the truth that reforming the world cannot be done through a selfmade or worldly reformer, for this such a person is needed whose guidance is arranged by Providence, and Allah has made him Mahdi and responsible for guidance, and “Qaem” points to this truth that, the task of reforming cannot be discharged sitting at home but advent, troubles, tribulations and storms have to be encountered, and combat with the universal commotion of injustice and oppression.

“I am Allah’s Remainder (representative) in His earth, and the avenger on his enemies.” 

[Tafseer Noor al-Thaqalayn Ch.2, P.392]

The point worth noting is that, the Infallible Imams have faced storms, tolerated calamities and combat with the Pharaonic and violent forces of Bani Umaiyyah and Bani Abbas, but despite all this they were not remembered by the title of Qaem.

The advent of Imam Husain (a.s.) in Karbala, Imam Sajjad’s (a.s.) stand against Yazid and Yazidiyyat, Imam Baqir (a.s) and Imam Sadiq’s (a.s) advent against the tyranny of Bani Umaiyyah and Bani Abbas, Imam Kazim (a.s) and Imam Reza’s (a.s) advent against the tyranny and oppression of Haroon and Mamoon, Imam Jawad (a.s), Imam Naqi (a.s) and Imam Askari’s (a.s) advent against the contemporary rulers was not a hidden thing. Among these most of the advents are not with weapons, but despite this neither it can be imagined that the noble Imams submitted themselves to the (despotic) rules, nor it could be thought that they kept themselves separated from the situations, and watched the scene of destruction of the community. They always made the advent as per their visible possibilities, and informed the rulers on their oppression and injustice, whereas forewarned the people too of government’s tyrannies. And had advised Safwan-e-Jammal to this extent that, giving animals to these rulers is equal to desiring for their lives, and desiring (secured) life for a tyrant is like sharing his oppression, which is in no way permissible. Despite all the struggles these infallibles were not remembered with the word `qaem’ and they themselves used to say that, qaem will be coming afterwards. This means that the task before the last “qaem” is important and weighty of all and his revolution will be last and permanent. His duty is not to oppose or destroy tyranny, but his duty is to uproot injustice and tyranny. His (Qaem’s) rule will not be opposing a single ruling tyrant, but will have to face all the forces of deviators from Kufr (the deniers) and Islam, he will combat at a time, along with Muslims, the Jews, Christians, the deniers (Kafirs), idolators and the irreligious, and as a matter of fact such a big combat will need great strength and such a big struggle needs great endurance.

For example it could be said that, during the critical period of Islam, Imam Husain (a.s) alone with his handful colleagues, made an advent against the forces of injustice and tyranny, in the same manner this inheritor of Husain (a.s) will make an advent against the tyrants and oppressors of the world with some of his special companions. The greatness of this advent will be recognised by those persons who are acquainted with the advent of Karbala, and the courage and bravery of this qaem will be valued by those persons who are related to the meaning of reformation and revolution, and struggle and advent. As providence has made His last proof (Hujjat) responsible of a great Karbala, so to keep up the occurrences and to declare the greatness of Holy struggle (jihad), the responsibility of the last duties too has been submitted to Imam Husain (a.s).

As it is found in the narrations that, at the starting of Raj’ at (The return), Imam Husain (a.s) will reappear first, and will discharge the duties of the funeral of Imam-e-Asr (atfs), so that the funeral rites of an Infallible is attended by an Infallible, and it be clear to the world that this is the last Karbala whose victor is the last inheritor of Husain ibne Ali (a.s).

It could be seen in the narrations that Imam-e-Asr (atfs), has been introduced as son of Husain (a.s). And after Imam Husain (a.s) the holy Imams were also called sons of Husain (a.s) of whom Imam-e-Zamana (atfs) is called the Last Son.

Well, the presence of a “Mahdi” and a “Qaem” is very important for reformation of the world, depicting the truth of Holy Prophet (s.a.) and for the fulfillment of the system of guidance of Nature. Now if Mahdi is denied then the whole system of guidance is faulty and the exclamation of the Holy Prophet (s.a.) is false, and this is against the nature of Islam.

Thus it is made dear in the narrations that whoever denied Mahdi (atfs), then he has denied all the commandments descended on the Holy Prophet (s.a.). As in the first stage at Ghadeer-e- Khum it was declared, and now in the last stage it is being done at the Reappearance of ImameAsr (atfs), First is connected to the Last, the History of Aale Mohammad (a.s.) is continously connected, as here,

“First is Mohammad,
Last is Mohammad and
all of them are Mohammad”

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Posted in: 01 Holy Prophet Mohammed (s.a.w.s),14 Imam Mahdi (a.t.f.s.)

Imam Ali ar-Ridha (a.s.)

Shrine of Imam Ali Reza in Mashad, Iran

     NAME:                 Ali

     IMAMAT:             8th Imam from the silsila-e-Imamaat

     TITLE:                 Reza, Al-Raza, Badshah-e-Khorasan

     FATHER:             Imam Musa-e-Kazim (AS) - 7th Imam

     MOTHER:            Hazrat Bibi Najma (s.a.)

     BIRTH DATE:      11th Ziqaadah year 148 Hijrah Medina

     AGE:                   55 Years

     DIED ON:            17th Safar, 203 Hijrah

     DEATH PLACE:   Iran

     HOLY SHRINE:    Mashad – IRAN

BRIEF ABOUT IMAM ALI REZA (A.S.)

Ali al-Ridha's morality narrated by Shaykh Saduq

Ali al-Ridha is considered an infallible Imam according to Shia Islam. Below are some historical notes about him.

Shaykh Saduq narrates through the words of Ibrahim ibn Abbas that, "I never saw Ali al-Ridha committing excess over anyone in talking and interrupting anybody's speech before its coming to the end. He did not stretch his legs in the presence of others. When the meal table was laid he invited the servants to it, and took his meals with them. After taking rest in the nights he got up and made himself busy with the prayers to Allah. Similar to his fore fathers he carried food to the houses of the afflicted ones at the mid of nights."

Muhammad ibn Abi Ibad says about Ali al-Ridha, "He used mats of palm date leaves, straws and marsh reed in the summer season, and woolen carpets in the winter."

He led a simple life in his home, but when he went out he used to decorate himself and put on new and clean dress. He respected and honored the guests to the extent that one night a lamp of the house went out of order, the guest got to his feet to put it right. Ali al-Ridha made him sit and he set the lamp right, and said, "We do not employ our guests (exploit) upon work."

Yasir, the servant of Ali al-Ridha says, Ali Ridha said to us, "Whenever you are busy taking your meal, if I call you, do not get up till you have finished up eating." Another friend of Ali al-Ridha says, "One day a stranger came Ali al-Ridha's house and said, I am one of your friends and I am also not a poor man but my money has finished up and I do not have the expenses to return. You give me an amount and when I return to my city I will give it out as alms on your behalf." Ali al-Rida got up and went to another room, brought an amount of two hundred dirhams and gave it to him from behind the door and said, "Take this and go and it is not necessary to give it away as alms on my behalf."

They asked the Ali al-Ridha, "Why did you do it this way that he may not see you."

He said, "So that he does not catch my sight and get ashamed (embarrassed)."

Sulaiman, one of the friends of Ali al-Ridha says, "I went along with the Ali Ridha to the house. The labors were busy at work. There was a stranger among them whom the Ali al-Ridha did not recognize." He said, "Who is this man?" They said we have brought him from outside, so that he may help us. He said, "Have you concluded an agreement with him and fixed his wages?" They said, "No, he is a good man, whatever we pay him he accepts it and does not utter a word."

Ali al-Ridha was angry and annoyed and said, "I have always told you that when you employ someone for a job first of all fix his wages. Because, when his wages are fixed and you give more than that to him, he will become happy. But if you do not fix his wages and give him three times the amount, he thinks you have not given him the correct wages."

Imam Reza (Ali ibn Musa) was the son of the seventh Imam and according to well-known accounts was born in 148/765 and died in 203/817. The eight Imam reached the imamate, after the death of his father, through Divine Command and the decree of his forefathers. The period of his imamate coincided with the caliphate of Harun and then his sons Amin and Ma'mun. After the death of his father, Ma'mun fell into conflict with his brother Amin which led to bloody wars and finally the assassination of Amin, after which Ma'mun became caliph. Until that day the policy of the Abbasid caliphate toward the Shi'ites had been increasingly harsh and cruel. Every once in a while one of the supporters of Ali (alawis) would revolt, causing blood wars and rebellions which were of great difficulty and consequence for the caliphate.

The Shi'ites Imams would not cooperate with those who carried out these rebellions and would not interfere with their after. The Shi'ites of that day, who comprised a considerable population, continued to consider the Imams as their religious leaders to whom obedience was obligatory and believed in them as the real caliphs of the Holy Prophet. They considered the caliphate to be far from the sacred authority of their Imams, for the caliphate had come to seem more like the courts of the Persian kings and Roman emperors and was being run by a group of people more interested in worldly rule than in the strict application of religious principles. The continuation of such a situation was dangerous for the structure of the caliphate and was a serious threat to it.
Ma'mun thought of finding a new solution for these difficulties which the seventy-year old policy of his Abbasid predecessors had not been able to solve. To accomplish this end he chose the eighth Imam as his successor, hoping in this way to overcome two difficulties: first of all to prevent the descendants of the Prophet from rebelling against the government since they would be involved in the government themselves, and secondly, to cause the people to lose their spiritual belief and inner attachment to the Imams. This would be accomplished by having the Imams become engrossed in worldly matters and the politics of the caliphate itself, which had always been considered by the Shi'ites to be evil and impure. In this way their religious organization would crumble and they would no longer present any dangers to the caliphate. Obviously, after accomplishing these ends, the removal of the Imam would present no difficulties to the Abbasid.

 In order have this decision put into effect, Ma'mun asked the Imam to come to Marw from Medina. Once he had arrived there, Ma'mun offered him first the caliphate and then the succession to the caliphate. The Imam made his apologies and turned down the proposal, but he was finally induced to accept the successorship, with the condition that he would not interfere in governmental affairs or in the appointment or dismissal of government agents. This event occurred in 200/814. But soon Ma'mun realized that he had committed an error, for there was a rapid spread of Shi'ism a growth in the attachment of the populace to the Imam and an astounding reception given to the Imam by the people and even by the army and government agents. Ma'mun sought to find a remedy for this difficulty and had the Imam poisoned and martyred. After his death the Imam was buried in the city of Tus in Iran, which is now called Mashhad. Ma'mun displayed great interest in having works on the intellectual sciences translated into Arabic. He organized gatherings in which scholars of different religions and sects assembled and carried out scientific and scholarly debates. The eighth Imam also participated in these assemblies and joined in the discussions with scholars of other religions. Many of these debates are recorder in the collections of Shi'ites hadiths.

[Oyoun Akhbar Al-Ridha]

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Posted in: 10 Imam Ali Reza (a.s.)