KNOWLEDGE of self is the key to the knowledge of God, according to the saying: “He who knows himself knows God,” and, as it is Written in the Koran, “We will show them Our signs in the world and in themselves, that the truth may be manifest to them.” Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest “I know myself,” meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Nor, if thy knowledge as to that which is within only extends so far, that when thou art hungry thou eatest, and when thou art angry thou attackest some one, wilt thou progress any further in this path, for the beasts are thy partners in this? But real self-knowledge consists in knowing the following things: What art thou in thyself,
[1. Traditional saying of Muhammad.]
and from whence hast thou come? Whither art thou going, and for what purpose hast thou come to tarry here awhile, and in what does thy real happiness and misery consist? Some of thy attributes are those of animals, some of devils, and some of angels, and thou hast to find out which of these attributes are accidental and which essential. Till thou knowest this, thou canst not find out where thy real happiness lies. The occupation of animals is eating, sleeping, and fighting; therefore, if thou art an animal, busy thyself in these things. Devils are busy in stirring up mischief, and in guile and deceit; if thou belongest to them, do their work. Angels contemplate the beauty of God, and are entirely free from animal qualities; if thou art of angelic nature, then strive towards thine origin, that thou mayest know and contemplate the Most High, and be delivered from the thraldom of lust and anger. Thou shouldest also discover why thou hast been created with these two animal instincts: whether that they should subdue and lead thee captive, or whether that thou shouldest subdue them, and, in thy upward progress, make of one thy steed and of the other thy weapon.
The first step to self-knowledge is to know that thou art composed of an outward shape, called the body, and an inward entity called the heart, or soul. By “heart” I do not mean the piece of flesh situated in the left of our bodies, but that which uses all the other faculties as its instruments and servants. In truth it does not belong to the visible world, but to the invisible, and has come into this world as a traveller visits a foreign country for the sake of merchandise, and will presently return to its native land. It is the knowledge of this entity and its attributes which is the key to the knowledge of God.
Some idea of the reality of the heart, or spirit, may be obtained by a man closing his eves and forgetting everything around except his individuality. He will thus also obtain a glimpse of the unending nature of that individuality. Too close inquiry, however, into the essence of spirit is forbidden by the Law. In the Koran it is written: “They will question thee concerning the spirit. Say: ‘The Spirit comes by the command of my Lord.'” Thus much is known of it that it is an indivisible essence belonging to the world of decrees, and
This is chapter 6. Watch the full lecture at: http://youtu.be/4EpINIa0bd0
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Imam Ridha’ (‘a) narrated from his fathers from Imam Amir ul Mu’mineen ‘Ali (‘a) from the Holy Prophet (S) who said: “Woe to the woman who makes her husband angry, and happy is the woman whose husband is pleasantly contented with her.”
Bihar-ul-Anwar, vol. 8, p. 310
The Holy Prophet (S) said: “He who has two wives and does not treat justly in dividing his self and his wealth between them, he will be raised on the Resurrection Day while he is chained in punishment and half of his body is not straight until he enters Hell.”
Bihar-ul-Anwar, vol. 7, p. 214
Imam al-Baqir (‘a) said: “He who takes a woman (marries) should certainly respect her, because the wife of anyone of you is a means of your pleasure, so the one who marries a woman should not spoil or disgrace her (by disregarding her respectable rights).”
Bihar-ul-Anwar, vol. 103, p. 224
Imam Amir ul Mu’mineen ‘Ali (‘a) said: “In any condition conciliate the wives, and talk with them warmly and through kind words, thereby, they may change their actions into good ones.”
Bihar-ul-Anwar, vol. 103, p. 223
Imam Musa ibn Ja’far (‘a) narrated from his father (‘a) from the Holy Prophet (S) who said: “However much the Faith of a man increases, his regard for women increases.”
Bihar-ul-Anwar, vol. 103, p. 228
The Holy Prophet (S) said: “From the things of the world, I regard women and perfume highly, but prayer is the light of my eyes, (the love and worship of Allah).
Al-Khisal, vol. 1, p. 183; Bihar-ul-Anwar, vol. 76 p. 141
Imam Amir ul Mu’mineen ‘Ali (‘a) said: “The worst man is he who restricts his household.”
By: Ayatullah Shaykh Husain Mazaheri
We have categorised waswasa (repeated, unfounded doubts and fears) into two kinds: waswasa of thought and waswasa of action. We have already dealt with the first category. Today we shall talk about waswasa of action.
Sometimes people get excessive doubts about the tasks they are doing. For example: while doing wudhu (ablution), performing the ritual bath (Ghusl),performing the prayers etc. They get doubts whether they have performed these actions strictly in accordance to the set norms or not. Such doubts are very harmful for homes. A person who nurses repeated doubts about his own actions becomes an outcast from the society. He can no longer feel love for his home. Those in the audience who have the tendency of doubting their own actions should give particular attention to this talk.
This video is from Islamic Center of Irving, TX. Please support with your donation http://www.irvingmasjid.org/donate
Indeed, those who have divided their religion and become sects – you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah ; then He will inform them about what they used to do.
Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged.
Say, “Indeed, my Lord has guided me to a straight path – a correct religion – the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah.”
Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah , Lord of the worlds.
No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims.”
Say, “Is it other than Allah I should desire as a lord while He is the Lord of all things? And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ.”
And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.
qul – Say,
Inna – “Indeed,
ṣalātī – my prayer,
wanusukī – and my rites of sacrifice,
wamaḥyāya – and my living,
wamamātī – and my dying
lillahi – (are) for Allah,
rabbi – Lord
l-ʿālamīn – (of) the worlds.