Finding Happiness

Finding Happiness
Book: Finding Happiness
The Author: Sheikh Dr. Akram Barakat
Publisher: Dar As-Siraj Lith-Thaqafah Wan-Nashr (As-Siraj House for

Culture and Publishing)
First Edition: Beirut, 2014 AD - 1435 AH
Special thanks go to translator Fouad Rustom

All Rights Reserved
Finding Happiness
Author
Sheikh Dr. Akram Barakat
In the name of Allah,

the Most Gracious,
the Most Merciful
A Series of Al Qaem Pulpit Sermons
These issues address the needs of society

and explain the program leading man to
happiness in both worlds.
Sheikh Akram Barakat discussed these
subjects from Al Qaem pulpit in Beiruts
southern suburb, after which he made
them available in writing in the hope
they will earn your satisfaction.
Introduction
In the name of Allah, the MostGracious, the
MostMerciful
O Allah, confer your blessing and peace upon the
beloved chosen, Muhammad (pbuh&hh) and his
virtuous household.
Each year, it has become my habit to choose a subject
for discussion inside al Qaem mosque in the southern
suburb of Beirut, dividing it into a series of episodes
foreach day of the holy month of Ramadan.
This year I find myself driven to choose a
subject,whichis tied to an issue that has become a
trial for a wide circle of people. Exposure ofthis issue
widened increasingly after its beingcurbedin relation to
several cases on the basis of shame and fear from the
eyes of the society.
This is a subject,which touches on the psychological
side as well as on the feeling of grief, sadness and
Finding Happiness
depression, which is the case in varying degrees for a

large number of people; an issue thatcould also distance
them from feeling happy and joyful.
This encouraged me to tackle through this series
the religious issue that will lead man on the road to
happiness.
As in the case of the previous series from Al Qaem

pulpit, I employed in this book the same simplicityof
speech since our purpose is not a scientific search.
Instead, it is an attempt to teach our beloved population
especially the youth how to hold fast by the rope
of Allah (The Exalted), which will render man ascend
in his ambition for perfection towardthe aspired
happiness.
Sheikh Akram Barakat
Shawal Month, 1432 AH
Beirut
Every Mans Wish

What is the wish of every human being?
Regardless of your belief: Muslim, Christian,
Jewish, Buddhist, or someone who does not belong to
any dogma;Regardless of your age: child, young or old person;Regardless of your gender: male or female:Regardless of your social stature: poor, rich, famous,
chairman or subordinate:Regardless of time: from the dawn of mankind until
its end:Regardless of place: north, south, east or west:
Simply, it is happiness.
It is every mans wish to be happy in his life and he
will exert all efforts in this quest. However, what is the
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percentage of happy people?

Dear reader, define the percentage of your happiness
by choosing aface that fits best your case from the
following drawings:
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Next, read the following study(1) that was conducted

in Lebanon targeting examples with the following
characteristics:
Charac
Conditions and Percentages
teristics
Females
37%
Males 63%
Age (in
years)
10-20
20-30
30-40
14%
37%
17%
Place of
Residence
Urban
83%
Rural 17%
Academic
High
school
Gender
Educational
Level
Work
Standard
of Living
Professional 4%
24%
Illiterate 2%
Elementary Can
read and
7%
write 1%
Non
Manager
Employee Self
applicable
employed
4%
51%
17%
28%
Below
Average
Good
Poor
Rich
Average
50%
28%
3%
2%
17%
62%
(1) Al Markaz al Istishari Lid-Dirasat Wat-Tawthiq (The Advisory Center for Studies and
Documentation) conducted this study based on the request of a TV program titled
To the Heart that was showed on Manar TV in 2009 AD.
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Social
Stature
Married
Single
Divorced Widow
48%
46%
4%
The result was:
12
1%
Room
mate
1%
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You can observe that the outcome in this context:

-- Tendencies to happiness: 18%
-- Tendencies to unhappiness: 62%
-- In between: 20%
When reviewing studies conducted in other
countries of the world, one can clearly discover that
the majority is the unhappy persons. This necessitated
some countries to establish colleges in order to teach
the principles of happiness.
For example, Assafir newspaper wrote, quoting
Reuters Agency in its report on the Happiness
College in Australia, that the college charged $140 per
hour for lessons on how to feel happy.
The report also stated that some companiesspent
almost 6000 Australian dollars for half a day only on
workshops to teach their employees the principles of
happiness(1).
Peoples Tendencies to Happiness
People have been searching for happiness regarding
several matters; hence launched a quest with great
effort to attain such happiness in the hope of reaching
(1) Assafir newspaper, June, 30, 2004.
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their aspirations. However, the outcomewas against

their expectations.
Here are some examples:
Money and Happiness
I cannot be unrealistic in order to deny the role of
money in attaining happiness. Yes, money can play
a great role. However, our discussion is about the
percentage that money can attain regarding happiness.
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The previous report quotes experts that only 15%

of happiness comes from income, assets and financial
deals, whereas the other 85% of happiness comes from
other sources.
The American economist Paul Zane Pilzer, in his
book the Wellness Revolution, says: Although most
of the people are much better financially than their
fathers and ancestors, yet the levels of happiness did
not change
The studies prove that as soon as the basic needs
become available such as shelter and food, more money
will add only a little happiness.(1)
In addition, the strategic expert James Monte
(1) Same previous source
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says: A wide variety of individuals overstate the

significance of the role that money plays in achieving
happiness for them and for others Since the fifties,
the levels of happiness remained the same and have
not notably changed despite the great increasein the
individualsincome for the same period.(1)
Fame and Happiness
Money does not quench the thirst of those searching
for happiness;hence one can notice that the capitalists
tend to pursue other issues in the hope of quenching
their thirst and reaching their aspired happiness. Among
the issues they think might quench suchthirst are fame
and prestige.
Perhaps due this case, we can find many people
among the rich who spend enormous amounts of
money on parties and banquets as well as establishing
projects that will draw the attention of people for the
sake of prestige and fame, which they think will lead
them to their desired happiness.
Yes, these people may feel a momentary taste of
pleasure in such quest; however, they will not reach
their aspired happiness.
(1) Same previous source
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There is a scientific study that indicates to this

issue and was published by an English magazine,
specialized in psychology. The study reveals the
existence of depression, worry, and unhappiness,
which is the case of the majority of the celebrities in
the world. Regarding the ratios, the magazine showed
the following categories of the depressed celebrities:
-- 72% were novel writers
-- 41% were artists
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-- 34% were musicians

The magazine mentioned also that a number of
them committed suicide and others were admitted to
psychiatric wards.
Among the statements of these people were the
words of the German Author, Goethe about his life, It
has been nothing but pain and burden.
Power and Happiness
Perhaps in his progress,man could not find satisfaction
in prestige and fame alone.Hence, he launched a quest
towards another issue that can provide his happiness.
Could this issue be power and reign? Perhaps they will
satisfy the thirst of that famous rich person, hence, find
him exerting his best efforts to reach the crown;still,
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once he is crowned, his thirst continues despite his

adherence to the attained power. Therefore, he will
try to widen his authority. Nevertheless, aphilosopher
once said: Should man spread his reign over the globe
his eyes will still look for the sky.
Regarding the experience of those rulers, the
aforementioned magazine stated that 41% of the
notable politicians of the world suffer from depression,
anxiety and unhappy feelings.
Winston Churchill expressed this issue just before
he died saying, I have achieved a lot but I did not gain
anything in the end.
Happiness regarding other issues
I could continue mentioning the quests that man
launched in order to reach happiness with comments
on each one and an attempt to address the percentage
of the happiness that could be reached with its time
scale.
In this context, some people mentioned a number of
issues as being the generators of happiness, which can
be phrased in the following recommendations:
1. Compare yourself with those who are lower than you
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2. Do not be occupied with the past

3. React with each day, one day at a time
4. Ignore the future until it becomes the present
5. Never expect anyones gratitude
6. Fill your vacuum with work
7. Accept life as it is
8. Find comfort at the afflicted people
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9. Do not be shattered by trivialities

10. Be satisfied with what God had ordained for you
The latenthappiness
Like other matters, this issue can play a role in
achieving a certain percentage of happiness regardless
of our discussion on the positivity. However, I will
employ another method in order to reach the main
latentcore of happiness, which can be discovered
through the following questions and answers:
Q: How can we please the eye?
A: By looking at beauty
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Q: How can we please the nose?

A: By smelling perfume
Q: How can we please the tongue?
A: By tasting delicious food and drink
Q: How can we please the ear?
A: By listening to beautiful sounds
One can notice that each sense has its own happiness
and special pleasure. However, such pleasure ends
when man suffers gloominess, depression and sadness.
In this case, the eye will not enjoy the most beautiful
view; the nose will not enjoy the best perfume; the
tongue will not enjoy the tastiest food; and the ear will
not enjoy the most beautiful sound.
The reason behind all this is an organ within man,the
heart that has become subject to depression and sadness.
Therefore, no sense can enjoy real happiness unless the
heart is happy because it is the center of true happiness,
which bringsus to the following question:
How to make your heart happy?
Perhaps if we contemplate on the meaning of the
heart we will reach the correct answer. The heart is
the inner being that can represent the eye of the soul
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and it was called heart because it can be home to both

happiness and sadness, which renders man experience a
condition of confusion and anxiety, hence unhappiness.
Therefore, happiness of the heart can be achieved
when it becomes stable and assured without any
alternations.
The source of the happiness of the heart = reassurance
Reassurance means stability, peace of mind, and
tranquility.
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A previous Lebanese study caught my attention

in stating that most of the examples, when asked
about their concept of happiness, answered that it is
reassurance or something similar to this, which we will
also show in the answers of the following table:
Answer
Percentage
Reassurance about future
36%
Satisfaction with life
32%
Feeling pleased and satisfied
14%
Feeling joy and pleasure
14%
Other
4%
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Remarkably the holy Quran used the term tranquility

in order to point to the salvaged, triumphant and
satisfied soul, which will be happy when it hears its
lords invitation to depart this world. The lord says:
O reassured soul, Return to your Lord, well-pleased
and pleasing [to Him], and enter among my [righteous]
servants, and enter my Paradise.(1)
This soul confronts:
1. The soul which is a persistent enjoiner of evil, as
in His words: The soul is a persistent enjoiner of
evil.(2)
2. The reproaching soul, as in his words: And I
swear by the reproaching soul [to the certainty of
resurrection].(3)
It is obvious that man does not possess more than
one soul. Therefore, if the soul becomes driven by
powers of lust, anger and illusion away from control of
the mind, there will be a point where it will take control
of the mind instead, hence, ending inside the circle of
misfortune. Sometimes the soul does not reach such
a stage of evilness. Instead, it remains within the ring
(1) The Holy Quran:al Fajr (The Dawn), chapter 89,verses 27-30.
(2) The Holy Quran:Yusuf (Joseph), chapter 12,verse 53.
(3) The Holy Quran:al Qiymah (The Resurrection), chapter 75,verse 2.
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where the aforementioned three powers wrestle with

the power of the mind. But once the soul becomes
feeble and subjugates to lust or anger, for instance, a
whisperer from within begins its task making the soul
regret the bad deeds and blamingit for perpetrations,
hence it will experience a situation of confusion and
anxiety.
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On the other hand, a soul will become stable, tranquil

and reassured once it is controlled by power of the mind
that masters everything and examines each step taken
in the best interest of this soul. Hence, neither lust will
run the show nor illusion or anger. Instead, each one
will take its natural and positive domain under the
reign and power of the mind. Such reassurance will
accompany the soul on its way in this life, unshaken by
the storms of tribulations and not washed away by the
waves of fortunes.
Examples of the reassured souls
The seal of the prophets, Muhammad (pbuh&hh),
despite all the harm that was inflicted upon him, said:
No prophet has ever been hurt as I had. He would say
with all reassurance and steadfastness as he marched
on with his mission: By God if they put the sun in my
right hand and the moon in my left on condition that I
abandon this course, until God has made me victorious,
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or I perish therein, I would not abandon it.(1)

-- After he was struck on his head, the Commander
of the Faithful (pbuh), Ali Bin Abi Talib (pbuh)
said with all reassurance and confidence: I have
triumphed I swear by the lord of Kaba.(2)
-- Another example was Imam Hussein Bin Ali (pbuh)
who advanced on the tenth of Muharram towards
martyrdom with a tranquil soul, peace of mind, and
a halo above his head; about him Imam al Sadiq
(pbuh) said: Recite the dawn chapter in all your
prayers for it is the chapter of Imam Hussein (a.s),
and make it your desire, may God have mercy on
your souls.(3) Next, he was asked: How did this
chapter become especially Husseins? He replied:
Didnt you hear [O reassured soul, Return to
your Lord, well-pleased and pleasing [to Him], and
enter among my [righteous] servants, and enter my
Paradise]; the soul is Hussein Bin Ali (pbuh), he is
the reassured, well-pleased and the pleasing soul.(4)
Moreover, Allah (the Exalted) gave through his
(1) Hashim Al Hassani, Seerat al Mustafa (The ChosenBiography), Manshourat Dar al
Qalam (al Qalam House Publications), Beirut, 3rd edition, P. 153
(2) Muhammad Baqir Al Majlisi, Bihar al Anwar, 3rd edition, Dar Ehyaa At-Torath al
Arabi (Arabic Tradition Reviving Foundation), Beirut, 1403 AH, V. 41, P. 2. Note:
the Prophet (pbuh&hh) foretold Ali (pbuh) that he will be struck on his head while
in prayers.
(3) Same previous source, V. 24, P. 93
(4) Muhammad Al Mashadi, Tafsir Kanz Ad-Daqaeq, Qum, 1407 AH, V. 11, P. 354
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prophets and good servants examples of the reassured

soul during the two situations of ease and calamity.
-- In the case of ease and good times the example is
prophet Solomon the son of David (pbuh), to whom
Allah (the Exalted) gave power and great kingdom,
hence, the wind would not blow but by his signal.
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However, this did not affect his inner tranquility. It

was narrated that one day he passed by a farmer who
was saying: The son of David has been given a great
reign; and the wind carried his words to the ears of
Solomon. Therefore, he stepped down and walked to
the farmer and said: I simply walked towards you so
that you do not wish for that which you cannot tolerate.
He added: a grace accepted by Allah (the Exalted) is
better than all the kingdom of Davids family This
is because the grace remains whereas the kingdom of
Solomon will vanish.(1)
In the case of hardships and tribulations, the
prophetic example is that of Prophet Jacob (pbuh).
Prophet Jacob (pbuh) possessed an enormous amount
of money, welfare, health, and was the father of many
children. Allah (the Exalted) wanted to demonstrate the
tranquility of the heart of the prophet (pbuh) and his
steadfastness without either of them being influenced
(1) Muhammad Baqir Al Majlisi, Bihar al Anwar, V. 14, P. 81
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should his circumstances worsen. The first trial was in

losing his capital. Therefore, his reaction to the man
bearing the bad news was mirrored inthese words:
This money was a loan from Allah; he is more worthy
of it. If he wishes he will leave it and if he wishes he will
take it. In the past, I prepared myself and my money for
such an end.(1) I thank God when he gives me and
when he takes from me. I came out naked from inside
my mother, will return to dust in nakedness, and I will
be summoned by my lord in nakedness.
Allahs prophet Jacob (pbuh) gave the same reply
when he was tried by the loss of all his children. Hence
his slogan was: The lord is more merciful to them
than their father and mother.
The secret behind these great and noble examples of
the prophets and faithful men is the reassurance within
their hearts. This issue draws the following important
question:
How does the heart become reassured?
There are two answers to this question:
The first is the nature.
(1) Nematallah Al Jazaeri, Qasas al Anbiyaa (The Prophets Stories), Manshourat AsSharif Ar-Radhi (As-Sharif Ar-Radhi Publications), Qum, P. 234-235
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Some people gave an answer that derived from an

inner sense which Allah (the Exalted) implanted within
each human being and made part of his creation. This
is mans love for perfection towards which he marches
with an incessant quest. Others believe that reaching
the aspired perfection is the issue that leads to true
happiness.
Mans love for perfection is evident from his earliest
youth, when he can be observed inthe stage of childhood
seeking an aim which he believes to be his perfection.
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At the stage of childhood, being dependent, man

believes that his perfection will be accomplished as
soon as he begins to crawl. However, when he starts
crawling he will realize that this is not perfection.
Hence, he begins to walk on his legs after the earlier
use of his four limbs. But at this point, he will realize
again that perfection is yet to be reached. Therefore, he
begins to seek another issue, learning to speak. Hence,
he starts to talk and perhaps will become a man of
eloquent speech.
Nevertheless, man will continue to feel that the fire
of loving perfection and happiness inside himcan grow
higher.
After that stage, man might think that his perfection
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will be accomplished by reaching a certain position

and stature,perceiving others to believe in him as their
paradigm in this life. Hence, he reaches such a stage
and may even go beyond this level. Nevertheless, he
will continue to feel the thirstiness rising withinunable
to find reassurance, which is the sign of happiness of
the heart.
Therefore, he continues with his quest towards
perfection. Man might seek the means mentioned
earlier such as money, prestige, fame and power
without finding the fountain of the reassurance of the
heart and the perfection of the soul.
Should the natural humanity of these people be
stirred we will hear them yelling: We are adorers of
perfection; where can we find it?
At this point, the great religious scholar who studied
the truth of mans soul, Imam al Khomeini (RIP), took
upon himself the responsibility to address these issues
in his own style of language that penetrates the hearts
without asking permission. He says:
O you who are wandering in the valley of
bewilderment, lost in the deserts of delusion, roaming
like butterflies around the light of the beauty of the
absolute grace, adorers of the flawless beloved and
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the everlasting eternity, return a little to the book of

creation, flip the pages of the book of your essence, and
you will discover that the divine nature wrote using a
powerful pen: Indeed, I have turned my face toward
He who created the heavens and the earth, inclining
toward truth, and I am not of those who associate others
with Allah.(1)
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It is true, when man returns to his nature he will

realize that his quest aimed towards the flawless
perfection and what he thought was perfection was in
fact deceiving.
The absolute perfection can be found in one and
only one. This is Allah, the lord of the worlds. The
perfection and happiness of man can only be achieved
when they are tied to the absolute perfection.
The second answer is that of the Quran
In his book, Allah (the Exalted) defined the true
reason behind the reassurance of the heart by saying:
Unquestionably, by the remembrance of Allah hearts
are assured.(2)
In order to benefit from the story of a man searching
for perfection through power, some people filmed his
(1) The Holy Quran: Al-An`m (The Cattle), chapter 6, verse 79.
(2) The Holy Quran: Ar-Ra`d (The Thunder), chapter 13, verse 28.
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journey while he searched for the true power, which

resulted in him finding answers to his inquisition,
where he said:
I looked for the strongest among things and found it
to be iron.
Then, I checked iron to find that fire can extend it,
hence knew that fire is stronger than iron.
Then I checked fire to find that water can extinguish
it, hence knew that water is stronger than fire.
Then I checked water to find that clouds rain it
down, hence knew that clouds are stronger than water.
Then I checked clouds to find that wind drags them,
hence knew that wind is stronger than clouds.
Then I checked wind to find that mountains block
it, hence knew that mountains are stronger than wind.
Then I checked mountains to find that man rises
above them, hence knew that man is stronger than
mountains.
Then I checked man to find that sleepiness shuts him
off, hence I knew that sleepiness is stronger than man.
Then I checked sleepiness to find that anxiety sends
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it away, hence I knew that anxiety is stronger than

sleepiness.
Then I checked anxiety to find that reassurance
removes it, hence I knew that reassurance is stronger
than anxiety.
At this point I learned the meaning in my Gods
words: Unquestionably, by the remembrance of Allah
hearts are assured.
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The eye-catching issue in the verse is that it starts

with the words By the remembrance of Allah,
advancing the name before the act, which tells us
inclusively that the reassurance of the heart can be
attained by the remembrance of Allah and no one
else.
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Mans journey toward perfection and

reassurance
Drawingsreflecting nature and
contemplation
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The meaning of the remembrance of

Allah (the Exalted)
In his book Majma al Bayan, Scholar al Toraehi
quoted sheikh Abi Ali as saying that remembrance
means the presence of Allah within the soul. But he
added further clarification on remembrance by stating
that it was the opposite ofoblivion. (1)
Based on this concept, to explain the meaning of
remembrance we must clarify two points:
1. The first is knowledge.
2. The second is oblivion.
Therefore, we will address the two issues
consecutively in order to fully understand the meaning
of the remembrance of Allah which achieves assurance,
hence happiness.
(1) At-Toraehi, Majma al Bahrain (Bahrain Collection), probed by Ahmad al Husseini,
2nd edition, Qum, Maktabat An-Nashr Wath-Thakafa al Islamiyah (Publications and
Islamic Culture Bookshop), 1408 AH, Part 2, P. 1085
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A- Knowledge
Knowing Allah requires several stages. We will
explain three:
1- The latent or inherent knowledge
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Allah implanted within each man the knowledge of

his lord. However, this knowledge is neither clear nor
generally apparent. Instead, it is hidden and concealed
within the human soul. Therefore, Each newborn
is bornwith inherent knowledge, in other words,
born with knowledge that Allah (the Exalted) is his
creator, the prophet (pbuh&hh) said.(1) It is: Allahs
handiwork according to the pattern on which He has
made mankind.(2)
Yes, man might not feel the existence of His
Exaltedness due to His encompassing manifestation.
Therefore, his situation will be similar to the fish
which heard that water is the elixir of life. Hence,
it searched for water without recognizing it and
continuedsearching for water while swimming in it
wondering: how can water be the elixir of life? Yet it
feels alive without feeling that water, without knowing
(1) Reference: Shubbar, Abdallah, Haq al Yaqeen Fi Marifat Osoul ad-Dean (The Complete Certainty in Learning the Principles ofReligion), 1st edition, Beirut, Dar al
Adwaa, 1404 AH, P. 35.
(2) The Holy Quran: Ar-Rm(The Romans),chapter 30, verse 30.
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that it is surrounding its entity with its entirety.

This is exactly the same condition of many people
who do not feel the existence of Allah (the Exalted).
Sometimes wrongdoings can create a barrier
between man and such knowledge, blocking it from his
view. However, these barriers and blocks will shatter
as soon as he experiences serious trouble when he
will feel himself being drawn towards something that
is capable of saving him. This same case happened to
a man who asked Imam al Sadiq (pbuh) about Allah
(the Exalted). The Imam (pbuh)asked: O servant of
Allah, have you evertravelled on a ship? The man said:
yes. The Imam (pbuh)asked: was the ship wrecked
in a place where neither another ship nor swimming
could rescue you? The man said: yes. The imam (pbuh)
asked: At this point, did your heart become attached to
a feeling that something is able to save you from your
crisis? The man said: yes. The Imam (pbuh) said: this
thing is Allah the almighty who can save when there is
no savior, and rescue when there is no rescuer.(1)
The Quran stressed on this truth in His words: Say,
What think ye? If the punishment of Allah come upon
you or there come upon you the Hour, will you call
(1) Reference: Shubbar, Abdallah, Haq alYaqeen Fi MarifatOsoulad-Dean (The Complete Certainty in Learning the Principles of Religion), p. 34-35.
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upon any other than Allah, if you are truthful?

Nay, but on Him alone will you call; then will He
remove that which you call on Him to remove, if He
please, and you will forget what you associate with
Him.(1)
This is inherent knowledge, yet it is not remembrance.
2- Knowing Allah by his signs
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The inherent knowledge of Allah (the Exalted) might

surface from its inner hideout by contemplating on
the handcraft of Allah (the Exalted) and by observing
the world of His magnificent creation, which are very
simple acts.
-- One example is the words of the Arabian who was
asked if Allah existed. He said: If the droppings
indicate to the camel and the tracks indicate to
footsteps, why shouldnt the skies with their stars
and the land with its paths indicate to the Knower of
subtleties, the All-Aware?
-- Moreover, Imam al Sadiq (pbuh) advised someone
who denied the existence of Allah (the Exalted)
telling him to contemplate on the egg saying: O
denier, this is a secret fortress with a thick skin;
(1) The Holy Quran: Al-An`m (The Cattle), chapter 6,verses 40-41
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beneath the thick skin is a soft skin; beneath the soft

skin is a liquid gold and a melting silver; therefore,
neither the liquid gold will mix with the melting
silver nor the melting silver will mix with the liquid
gold. They remain the same [separate].Neither a
good teller will come out to tell about its goodness
norwill a bad teller go inside to tell about its badness.
No one knows whether its male or female. It will
crack in the shape of the colorful peacocks. Do you
know its engineer?The man hushed in deep thinking
and said: I testify that there is no God but Allah the
one and only(1)
-- Also Imam Ali (pbuh) advised us to contemplate
on the ant saying: Do they not see the small things
He has created, how He strengthened their system
and opened for them hearing and sight and made
for them bones and skins?Look at the ant with its
small body and delicate form. It can hardly be seen
in the corner of the eye, nor by the perception of the
imagination - how it moves on the earth and leaps
at its livelihood. It carries the grain to its hole and
deposits it in its place of stay. It collects during the
summer for its winter and during strength for the
period of its weakness.Its livelihood is guaranteed,
(1) Muhammad Bin Ali Al Saddouq, At-Tawhid (The Unification), Probed by Tahqiq
Hashim al Husseini At-Tahrani, Qum, Jamaat al Modarrisin (Teachers College), P.
124.
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46
and it is fed according to fitness. Allah, the Kind,

does not forget it and (Allah the Giver) does not
deprive it, even though it may be in dry stone or
fixed rocks.If you have thought about its digestive
tracts in its high and low parts, the carapace of
its belly, and its eyes and its ears in its head you
would be amazed at its creation and you would feel
difficulty in describing it. Exalted is He who made
it stand on its legs and erected it on its pillars (of
limbs). No other originator took part with Him in its
origination and no one having power assisted Him
in its creation.(1)
3- Knowing Allah Above All
Our knowledge of Allah will be complete when we
ponderon creation. However, there is a higher and richer
knowledge. This same knowledge is in the example of
Imam al Hussein (pbuh)when he refused to regard the
creature as proof of the creator. He explained this issue
in his supplication during the pilgrimage season in
Arafa: How can You be figured out through that whose
existence relies on You? Can anything other than You
hold a (kind of) manifestation that You lack and thus
it may act as an appearance for You? When have You
(1) Imam Ali (pbuh), Nahjul Balagha (Peak of Eloquence), Jame Ash-Shareef Ar-Radhi
(Collection), Probed by Muhammad Abdo, 1st edition, Qum, Dar Az-Zakhaer (Treasures Publication House), Vol. 2, P 117.
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ever been absent so that You may need something to

point to You? When have You ever been far-off so that
traces may lead to You? Blind be the eye that cannot
see You watching it.
OAllah bestow your mercyupon he who defined
this knowledge in these two parts of poetry:
Your manifestation cannot be concealed from anyone
But from someone who is blind and cannot see the moon
Still your presence remains hidden but obvious
through your creation
So how can someone, who exists everywhere, be pointed out?
The levels of the remembrance of Allah
The aforementioned knowledge of Allah (The
Exalted) explains how knowing Allah,on a number of
levels, begins firstly with the concealed knowledge.
Secondly, manprogressesto know Him through His
creations in order to reach the conclusion that all things
are defined byHim because He is more apparent than
all things. It is obvious that the remembrance of Allah
(The Exalted) does not apply tothe concealed and
hidden knowledge.
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Therefore, knowledge in order to be remembrance

must be alive within mans awareness opposinghis
oblivion. This issue takes us to the next part, the
meaning of remembrance, which is:
B- Avoiding Oblivion
Scholar At-Tabtabaei (RIP) mentioned in his
interpretation of the Quran Tafsir al Mizan that
oblivion can be defined according to two meanings:
48
The firstis identical to it, which is the disappearance

of the image of the described soul directly after its
appearance. In other words, this is the absence of
knowledge straight after its presence.
The second is by turning away from knowledge
straight after defining its tracks. This example is in His
words: It will also be said: This Day We will forget
you as ye forgot the meeting of this Day of yours!
And your abode is the Fire, and no helpers have ye!(1)
Forgetting Allah, theAll-Knowing, does not meanthe
absence of knowledge. On the other hand, we in our
use of knowledge forget in the sense of neglecting
the tracks of knowledge. For instance, when I ask
someone to ignore the tracks regarding a certain issue
I ask him to forget the subject, not to collect the tracks
(1) The Holy Quran: Al-Jthiyah (The Crouching), chapter 45, verse 34
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that lead to it.Hence, Allahs words - But whosoever

turns away from My Message(1) - are considered to
be true evidence of oblivion in this sense. Based on
the above, he who remembers Allah (The Exalted) is
not someone who merely calls Allah (The Exalted) to
his mind. In fact, man can recollect while practicing
wrongdoings without such recollection deterring him
from his sin. This is not remembrance. Remembrance
is the recollection that associates the order of the tracks
of the knowledge present.
At this point, a theoretical mindful knowledge
that does not manifest as part of mans practice is not
remembrance.
Instead, it is the knowledge that is inscribed by the
mind as a pen on the heart as a page, as expressed by
Imam Khomeini in his words, By then, it will manifest
as part of mans way and behavior.
Summary: Remembering Allah is achieved by
keeping the knowledge of Allah present inside the mind
and heart, manifesting in the directions and behavior of
man.
How does the remembrance of Allah lead
to the reassurance of the heart?
(1) The Holy Quran: Ta-Ha, chapter 20, verse 124
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From the above mentioned, one can understand the

following:
A- The one who remembers Allah: is he who recalls
Allah and arranges the tracks of his recollection.
B- The one who does not remember Allah is:
1. He who does not give attention to the presence of
Allah (The Exalted).
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2. He who turns away from Him and does not arrange

the tracks of such attention.
In order to clarify the causative relation between the
remembrance of Allah (The Exalted) and the assurance
of the heart, hence happiness, let us compare between
those who remember Allah (The Exalted) and others.
We start with those who do not remember Allah
(The Exalted), focusing our search on he who turns
away from keeping Allah (The Exalted) present in his
mind, because such a person represents the majority of
mankind.
The case of he who does not remember
Allah (The Exalted)
Allah (The Exalted) describes those who turn away
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from his remembrance in his words: But whosoever

turns away from My Message, verily for him is a life
narrowed down, and We shall raise him up blind on the
Day of Judgment. He will say: O my Lord! Why hast
Thou raised me up blind, while I had sight (before)?
(God) will say: Thus didst Thou, when Our Signs
came unto thee, disregard them: so wilt thou, this day,
be disregarded.(1)
Therefore, his situation in this world is: a life that is
narrowed down.
The word life here means living or subsistence. This
is because the word living is attached tospecies such
as man and other living beings that require sustenance.
This term does not apply to Allah (The Exalted) and
his angels as explained by Ar-Raghib in his book al
Mofradat.(2)
Narrow means tightness. Therefore, the more tied
you are the narrower your life will be.(3)
The holy Quran also describes he, who goes astray
from the path to Allah (The Exalted) and certainly he
(1) The Holy Quran, Ta-Ha,chapter 20, verses: 124-126
(2) Al Hussein bin Muhammad Ar-Raghib al Asfahani, Al Mofradat fi Gharib al Quran
(Uncanny Terms of the Quran), 1st edition, Egypt, al Maimana, 1324 AH, P. 353.
(3) Ibn Manzour, Muhammad Bin Mukarram, Lisan al Arab, (printing date unknown),
Beirut, Sadir Publishing House, (edition number unknown), vol. 10, P. 462.
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who turns away from the remembrance of Allah (The

Exalted), as someone with a tightand constrictedbreast.
Allah (The Exalted) said: Those whom God (in
His plan) willeth to guide,- He openeth their breast to
Islam; those whom He willeth to leave straying,- He
maketh their breast close and constricted, as if they had
to climb up to the skies(1)
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The term breast here implies to the core of the heart.

Therefore, when someones breast is tight he will feel
this tightness deep inside his heart, which opposes his
reassurance. Reassurance results only by remembering
At this point, we must point to the beauty of
the expression and its eloquence plus its scientific
uniquenessin comparing the tightness of the heart to
the soul.
Man who turns away from Allah experiences a
narrowed life.
It is obvious that he who turns away from the
remembrance of Allah (The Exalted) will limit his
vision, movements, way and life to this world only.
This is because working for the afterlife is tied to faith
(1) The Holy Quran: Al-An`m (The Cattle), chapter 6, verse 25.
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in Allah (The Exalted) and his remembrance.

Therefore, the man who turns away will experience
psychiatric conditions that result from the nature of the
lifestyle that is limited to this world only.
A number of these conditions are:
1- Tiredness
This world is completely exhausting. In other
words, the pleasure that man seeks is short lived
consideringthe exhausting and long tiring preparations
requiredachieving it. We give examples:
He who wishes to start a program in a scientific field
that will provide a good living and happy life for him
must recognize the stages that he has to cross and the
effort required to cross them. For example, if someone
wishes to be a doctor of medicine, he needs 12 years of
tiring study to reach university. On reaching university
at the age of 18, he requires another 7 years to become
a general practitioner. Since general practice may not
secure his ambition, he will require another 6 years to
become a specialist in a certain field. Therefore, he will
have spent a quarter of a century studying to become a
specialist.
Later, when he finds a job in a hospital or a special
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clinic, let us contemplate his lifestyle, especiallyby

comparing the period of relief to the period of work
and tiredness!
54
Another example is the wife or mother who wishes

to make her husband orchildren happy by providing
them with delicious food. Look to the effort she exerts
as she goes to the market to buy vegetables, meat,
bread and other items, added to the effort of washing,
cooking, and setting the table for the family. After all
these hours of the pitiful womans work, the family
gathers to consumeand be satisfied by the food in only
15 minutes. But then, should someone eat beyond
satisfaction he might suffer stomachpain or other
problems; let alone the tiredness of others involved in
the troubling event.
Let us examine the simplest food on this table,
which is bread. Before it was purchased, it took a
great deal of human effort until it reached the table of
this family. It begins with the work of the farmer who
ploughs the land, sweating until the harvesting season
arrives. Harvesting itself is another tiring matter, let
alone threshing, grinding, mixing, baking, packing,
distribution, etc How many people are involved in all
these processes to provide the livelihood of mankind?
This issue applies to other numerous products which
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give only a little time of pleasure after a long tiring

course of preparation.
Another example is the chocolate bar. It requires a long
tiring course of work until it reaches us. The cocoa fruit
is picked from the jungles of Africa during an extremely
hot and humid season. The natural cocoa beans are
opened to bring out the seeds that will be stored for a
certain period after which the damaged ones are removed.
Next, they will be roasted inside giant cylinders, after
which the seeds will be grindedto extract the butter of
the cocoa, pumping the liquid inside giant tubes. Later,
the fatty liquid will be separated inside metal jars to be
mixed with sugar and vanilla and poured into different
molds and shapes. In the end, they are distributed to the
market to be consumed in a few moments of pleasure
coupled by the disappearance of that entire tiring course.
Now, do you know the meaning of the poets words,
Life is entirely tiring?
Mans long time of tiredness compared to his short
time of pleasure will make him feel narrowness and
hardship.
2- Greed
A shortsighted person who focuses only on this
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life will feel mostly unsatisfied with his gains. For

example, if he gains enormous amounts of money he
will seek more; if he rules a wide territory he will seek
wider dominion, if he becomes a celebrity he will seek
the most famous position; if he obtains rich knowledge
he will seek richer knowledge, etc
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Imam Moussa al Ridha (pbuh) mentioned this fact

in his description of life. He said as quoted : The
example of life is like the thirsty person that drinks sea
water; the more he drinks the more he thirsts until it
kills him.(1)
Perhaps, one of the greatest descriptions of someone
who covets this life can be found in the words of Imam
Jaafar al Sadiq (pbuh) who was quoted as saying, The
one who covets life is like the silkworm; the more it
rotates around itself the more it distances from the exit
until it dies in distress.(2)
3- Anxiety
The other psychiatric issue resulting from the nature
of the lifestyleof this world is anxiety, the case of many
people in this modern age.
We give the following example from a Lebanese
(1) Muhammad Ar-Raishahri, Mizan al Hikmah (The Scale of Wisdom), vol. 2, p. 232.
(2) Muhammad Bin Yacoub al Kulaini, vol. 2, p. 134.
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study(1) that was conducted on a 200 specimen divided

almost equally between males and females:
57
(1) Al Markaz al Istishari Lid-Dirasat Wat-Tawthiq (The Advisory Center for Studies and
Documentation) conducted this study based on the request of a TV program titled
To the Heart that was showed on Manar TV in 2009 AD.
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Their ages differ but most of them were young men

and women:
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Their educational stature varied but the majority

waseducated:
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Their standard of living diversified according to the

following figure:
59
They were asked the following question:

Do you experience anxiety in your life? And the
answers were:
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Therefore, the percentage total of those who

worried = more than 85%
I wonder, what is the reason behind this high
percentage of anxiety?
We can search for the reasons behind the anxiety of
those people and others in the following points:
A- Worrying about achieving an outcome
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Most people worry about accomplishing the result

which they seek, hence, we find them worriedconcerning
the following issues:
- Will I pass my exams?
- Will I find a suitable job?
- Will the merchandize arrive on time from China and
will I sell it for the best price?
- Will a man propose to me?
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The previous study reached the following outcome:

Anxiety reason
Level 1
Anxiety reason
Level 2
Standard of living
Percentage
47.1%
Standard of living
Occupation
and job
Thinking about a
future mate
32.9%
9%
5.2%
We can notice that 70% are worried about their

standard of living. It is obvious that the concern of these
people is due to the knowledge that their willingness
and quest in this world is not the only reason behind
achieving their desired outcome. In fact, a personseffort
is only one of many other reasons influencing desired
outcome.
B- Worrying aboutlosing gains
Man will find a job, make a profit from his business,
marry the girl he wants, yet the concerns remain. Will
I keep my job? Will I lose my business? Will I lose my
wife?
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C- Worrying aboutnegative emergencies

-- An employee may enjoy a secure job.
-- A merchant may be happy with keeping his business.
-- A husband may be happy with a stable marriage.
However, they can be worried about negative

emergencies that might strike them such as: condition
of health, security situation, natural disasters, etc
The previous study reached the following conclusion:
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Anxiety reason
Level 1
Condition of
Health
Security
situation
Anxiety reason
Level 2
Percentage
9%
Condition of
Health
36.8%
16.8%
Security
situation
20.6%
D- Worrying about the past

Many people live a situation of anxiety resulting
from an incident or an act that they perpetrated in the
past. Hence, they are living their life as prisoners to
such a worrying past.
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The previous study informs us that:

-- About 30% think of the past each month
-- About 50% think of the past each weak
-- About 10% think of the past each day
In addition, among those people 14% feel as
complete prisoners to the past and 32% feel partially
imprisoned to the past.
When asked about their worries concerning the
past, 19.2% answered that they feared the aftermath or
outcome of the act whereas 25.2% feared the scandal.
E- Worrying about death and the afterworld
Despite our conversation concerning the person who
turns away from Allah (the Exalted), yet his shunning
will not provide him stability and tranquility regarding
his future after death. The possibility of another world
existing where there is bliss and suffering is more
than enough to cause concern to someone ignorant,
even if he is not convinced in such an after world. The
issue that motivates and mobilizes man is the force of
probability and not the force of tolerance.
To furtherexplain this issue we give an example:
Lets say a man was carrying a coin of little worthin his
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pocket and had a 70% assumption that it fell from his

pocket, he would not give much attention to such issue
and would not try to investigate the matter. However,
on the other hand, if this same person had a checkof
great value in his pocket and a 5% assumption that it
fell, he wouldtremble quickly and investigate the issue.
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Therefore, in the first example the probability was

70% but he did not move an inch because the issue
was tolerable [weak force of tolerance] (a coin of little
worth). On the other hand, in the second example, the
probability was 5% but he acted directly because the
issue was intolerable [strong force of tolerance] (a
checkfor agreat amount of money).
Therefore, the cause that motivates man is the force
of probability, not the force of tolerance. Hence, what
would be of mans case if the probability was the hell
the accountsread that the fire in this world was brought
from hell after treatment on two levels,weakeningby
70 times and extinguishing with water also 70 times?
Otherwise, people would not be able to tolerate it.(1)
The probable existence of sufferance for a sinner
after his death will render such an ignorer worried and
concerned.
(1) Reference: Shubbar, Tasliyat al Fouad (Amusing the Heart), P. 240-241.
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At this point, the previous study indicates that a

recognizable percentage of the specimen regarded that
the reasons behind their concern referred above all
to the following issues that relate to death and what
comes after it:
Reason forConcern
Percentage
Death
32.9%
Gods wrath
9%
Grave
8%
Summary
He who restricts his lifestyle to this world only
and shuns away from the remembrance of Allah (The
Exalted) will have a life of extreme narrowness, filled
with concern and worry. This will render his heart
subject to repeated alterations within a tight cage of
ribs.Hewill feel tightness similar to one whose breast
is tight and constricted, as if he had climbed up to the
skies.
The reasons are seven:
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1. Tiredness
2. Greed
3. Concern about the outcome
4. Concern about keeping gains
5. Concern about negative emergencies
6. Concern about the past
7. Concern about death and the afterlife
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Unlike the ignorer, when man keeps Allah in his

mind, Allah will openhis breast allowing his heart to
experiencereassurance and happiness, which we will
address in the following.
The state of the rememberer of Allah
(The Exalted)
The holy Quran described previously the state of
those who forget their lord as:
-- A life of Narrowness for him is a life narrowed
down.
-- Tight breast his breast tight and constricted.
On the other hand, he, who remembers his lord, was
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described by the holy Quran as:

-- Heart reassurance in the remembrance of God
do hearts find satisfaction.(1)
-- Opened chest Those whom God (in His plan)
willeth to guide, - He openeth their breast to Islam.(2)
Previously, we gave analysis for the reasons behind
the life narrowness and tightness of the chest for those
who turn away from their lord. We said that forgetting
Allah (The Exalted) and turning away from Him while
limiting oneself to this world will lead such an ignorer
to the aforementioned psychological conditions.
On the other hand, reassurance of the hearts of those
who remember their lord is due to awareness that Allah
is forever present within ones soul while keeping in
mind that there is ajudgment day.
By saying thatman should keep Allah present within
his mind and soul does not mean that he should try
to imagine the appearance ofHis sacred entity man
is incapable of doing so because this issue is a weak
possibility. Allah on the other hand is the absolute
perfection. It is impossible to reach or address his sacred
entity. Instead, man should keep present his names and
(1) The Holy Quran, Ar-Ra`d (The Thunder),chapter 13, verse 28.
(2) The Holy Quran, Al-An`m (The Cattle)chapter 6, verse 125.
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titles such as: The All-Knowing, The Omnipotent,The

Rich, The Sufficient, The Generous, The Provider, The
Benefactor, The Giver of Life, The Bringer of Death,
The Gracious, the Merciful
The recollection ofthe deity names and titles as well
as the afterlifeisa reasonthat can create reassurance of
the heartand openness of the chest as well as happiness.
The source of recollection
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It is obvious that the source of this human recollection

is the soul, which is the fountain of theremembrance of
Allah. Recollectionmust berefreshed with the water of
such a fountain.
The human soul, although it is one, has two poles
that control the practical actions of man coupled with
his spiritual manifestations. These poles are the mind
and the heart.
The Mind is the source of thinking and meditation,
reason and conclusion.
The Heart is the origin of the spiritual and
psychological manifestations such as desire, love,
wishes and emotion.(1)
(1) Reference: Murtada Mutahari, al Aql wal Qalb (The Mind and Heart), third edition, Beirut, Markaz al Imam al Khomeini Ath-Thaqafi (Imam Khomeini Cultural
Center), 2008 AD, P. 10.
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The remembrance of Allah (The Exalted) and the

recollection of his names and titles can be performed
by the mind and the heart.
This is exampled in the following statement:
Remembrance by mind
When man recollects the title Allah the Rich, it means
that Allah does not wish to ask anything for himself.
Instead, he wants man to act for the sake of man.
Moreover, when man recalls the title Allah the Wise
- placing everything in its correct position - it means
that Allah created man with an aim that is tied to the
interests of man himself. The mind, within the light of
its knowledge of Allahs titles, can define this aim as
the perfection of mankind.
This brings up a question for man: Can man himself
discover the way that leads to perfection? After
examining the capacities of man and the nature of life
the answer will be no.
Therefore, The Wise must teach man the way towards
perfection. At this point, the mind will recognize the
secret within the prophecies and messages and that the
messages of Allahs messengers are maps leading to
mans perfection.
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The mind will learn that the doctrine (Sharia) is the

program for mans perfection and happiness. O Allah,
bestow your peace uponthe Commander of the Faithful
(pbuh) who was quoted as saying, Remembrance is
the lighthouse of the minds.(1)
Remembranceby heart
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When man meditates on Allahs names and titles,

which are all perfect, he will find himself attracted
towards them because the love of or passion for
perfection is part of his nature. Love is hearts tendency
towards perfection, which the loving finds in his beloved.
Therefore, what will be of his case as he recalls Allah the
absolute perfection coupled with his names and titles?
Certainly he will sail in such a sea of remembrance that
will overwhelm him with happiness and joy.
Dear reader, dont you think that if you love someone
you will want to see him, and when you seen him you
will feel openness and happiness overwhelming your
heart? Besides, if you are unable to see him in person
byinstead see his picture, you will still feel very happy
and joyful. In fact, a loving person loves everything
that belongs to his loved one.
(1) Muhammad Ar-Rayshahri, Mizan al Hikmah (The Scale of Wisdom), 1st edition, Beirut, Dar al Hadith Lit-Tibaa Wan-Nashr (Hadith House for Printing and Publishing),
1421 AH, vol. 6, p. 418.
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This is the case of therememberer of Allah (The

Exalted) who is attracted to His perfection, names
and titles. We can see him filled with happiness and
joy when he recites them. O Allah, bestow your
peace uponThe Commander of the Faithful (pbuh)
who was quoted as saying, Hearts find life in
remembrance.(1)
The rememberer of Allah versus
tiredness, greed, and the five concerns
We mentioned earlier that the life of the man who
turns away from the remembrance of Allah will narrow
for several reasons:
1. Tiredness.
2. Greed
3. Worrying about the outcome
4. Worrying about losing gains
5. Worrying about negative emergencies
6. Worrying about the past
7. Worrying about death and the afterlife
(1) Same previous source, vol. 6, p. 417.
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On the other hand, the life of the man who remembers

Allah remains reassured and peaceful untouched by
these seven issues without any affect on his soul and
without any narrowness in his life.
In order to explain this matter, we will address the
seven issues of the life of the man who remembers
Allah (the Exalted) according to the mind and heart.
1- The rememberer of Allah versus tiredness
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A wise person cannot deny the fact that man

whethera rememberer or ignorer of Allah will feel
tired on exertinggreat effort. However, tiredness does
not always associate witha feeling of narrowness.
Instead, it can be associated with joy and happiness as
in the case of a runner in a marathon who overtakes
everyone, securing his trophy, taking his last steps
towards victory. These last steps of his will be associated
with a very tired and exhausted body, breathless, but
experiencing the happiest moments.
The same case applies to the mother who suckles
her baby while her feelings are a mixture of tiredness
and joy.
Moreover, a rememberer of Allah (The Exalted),
his mind will tell him that it is unlikely for Allah the
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Wise to let life in this world be confined to tiredness

alone. Another life free of tiredness must exist and
must be the aim behind living this life. Hence, he will
feel happy and comfortable anticipating a future of the
coming bliss.
He will feel yet more joyful knowing that this
enlightenmentis corroborated by the holy book of his
lord who speaks of the residents of heaven saying:
There no sense of fatigue shall touch them(1).
The same issue is confirmed by the residents of
heaven who say: And they will say: Praise be to God,
Who has removed from us (all) sorrow: for our Lord
is indeed Oft-Forgiving Ready to appreciate (service):
Who has, out of His Bounty, settled us in a Home that
will last: no toil nor sense of weariness shall touch us
therein.(2)
Hence, the happiness of a rememberer of Allah will
increase to the point where he finds joy in tiredness
knowing it brings great reward, which harmonizes
with the following Hadith: The best of deeds are the
most difficult ones.(3)
(1) The Holy Quran: Al-ijr (The Rocky Tract), chapter 15, verse 48.
(2) The Holy Quran: Fir (The Originator), chapter35, verses 34-35.
(3) Al Mazandarani, Sharh Usul al Kafi, probed by Abil Hassan Ash-Sharani, first edition, Beirut, Dar Ehyaa At-Torath al Arabi (Arabic Tradition Reviving Foundation),
2000 AD, Vol. 8, P. 53.
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And he will discover this issue as he opens the holy

Quran which reads that heaven is the reward for those
who remember, who tired themselves for the way of
Allah The holy Quran reads, and for a Garden
whose width is that (of the whole) of the heavens and
of the earth, prepared for the righteous.(1)
These are the qualities of such paradise:
1. Its houses: mansions, one above another, have
been built: beneath them flow rivers (of delight).(2)
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2. Itsseats: And on Thrones (of Dignity), raised high.(3)

3. The linings of these seats: They will recline on
Carpets, whose inner linings will be of rich brocade.(4)
4. Its beds: (They will be) on Thrones encrusted (with
gold and precious stones).(5) Therein will be Thrones
(of dignity), raised on high.(6)
5. Its doors: Gardens of Eternity, whose doors will
(ever) be open to them.(7)
(1) The Holy Quran: l Ìmrn (The Family of Imran), chapter 3, verse 133.
(2) The Holy Quran: Az-Zumr (The Troops), chapter39, verse 20.
(3) The Holy Quran: Al-Wqiàh (The Inevitable), chapter56, verse 34.
(4) The Holy Quran: Ar-Ramn (The Beneficent), chapter55, verse 54.
(5) The Holy Quran: Al-Wqiàh (The Inevitable), chapter56, verse 15.
(6) The Holy Quran: Al-Ghshiyah (The Overwhelming), chapter88, verse 13.
(7) The Holy Quran: d (The Letter Saad), chapter38, verse 50.
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6. Its rivers: But give glad tidings to those who believe

and work righteousness, that their portion is Gardens,
beneath which rivers flow.(1)
7. The drink of the residents of paradise: (Here is) a
Parable of the Garden which the righteous are promised:
in it are rivers of water incorruptible; rivers of milk of
which the taste never changes; rivers of wine, a joy to
those who drink; and rivers of honey pure and clear.(2)
8. The food of the residents of paradise: And the flesh
of fowls, any that they may desire.(3)
9. The fruit of the residents of paradise: And fruit in
abundance. Whose season is not limited, nor (supply)
forbidden.(4) Therein is fruit and date-palms,
producing spathes (enclosing dates).(5) In them will be
Fruits, and dates and pomegranates.(6)
10. The clothes of the residents of paradise: And their
garments there will be of silk.(7)
11. The jewelry of the residents of paradise: Round
(1) The Holy Quran: Al-Baqarah(The Cow), chapter2, verse 25.
(2) The Holy Quran: Muhammad, chapter47, verse 15.
(3) The Holy Quran: Al-Wqiàh (The Inevitable), chapter 56, verse 21.
(4) The Holy Quran: Al-Wqiàh (The Inevitable), chapter 56, verses 32-33.
(5) The Holy Quran: Ar-Ramn (The Beneficent), chapter 55, verse 11.
(6) The Holy Quran: Ar-Ramn (The Beneficent), chapter 55, verse 68.
(7) The Holy Quran: Al-aj (The Pilgrimage), chapter 22, verse 23.
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about them will (serve) youths of perpetual (freshness);

with goblets, (shining) beakers, and cups (filled) out of
clear-flowing fountains.(1)
12. The wives of the residents of paradise: Companions
restrained (as to their glances), in (goodly) pavilions;
whom no man or Jinn before them has touched. Like
unto Rubies and coral.(2)
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13. The servants of the residents of paradise: Round

about them will (serve) youths of perpetual (freshness);
with goblets, (shining) beakers, and cups (filled) out of
clear-flowing fountains.(3)
The tiredness of those who remember Allah will
wither away due to their passion towards their lord.
Hence, sufferance will sweeten as long as it is exerted
in the way of the beloved.
Perhaps with this background, Allah (The Exalted)
blamed (in a friendly manner) his passionate prophet,
bringing to light his perfection and passion by saying,
Ta-Ha. We have not sent down the Quran to thee to
be (an occasion) for thy distress.(4)
(1) The Holy Quran: Al-aj (The Pilgrimage), chapter 22, verse 23.
(2) The Holy Quran: Ar-Ramn (The Beneficent), chapter 55, verses 56-57.
(3) The Holy Quran: Al-Wqiàh (The Inevitable), chapter 56, verses 17-18.
(4) The Holy Quran: Ta-Ha, chapter 20, verse 2.
Finding Happiness
2- The rememberer of Allah (The Exalted)

versus greed
He who remembers Allah (The Exalted) liveshis life
as if living forever but at the same time keeps in mind
that he will depart this life someday, realizing that
his love should be divided between both lives.(1) Man
should, Know that lifes esteem and pride will cease;
its ornaments and bliss will vanish; and its harm and
misery will stop;(2) hence, he should not enter life in a
way that will harm his after life; and should not depart
it in a way where he encumbers people.(3) He is neither
like the thirsty man who drinks from sea water nor like
the silk worm. Instead, he drinks that which satisfies
him and gives him strength for the long path of life
in its entirety. He must be satisfied with what Allah
bestows upon him because he believes in Allah (The
Exalted) and in His justice in distributing His gifts, for
Allah isWise in choosing where to place them.
versus concern about the result
He who remembers Allah (The Exalted) understands
that Allah did not command him to achieve an outcome
(1) Muhammad Ar-Rayshahri, Mizan al Hikmah (The Scale of Wisdom), vol. 3, p. 313.
(2) Same previous source.
(3) Same previous source, P. 331.
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in which he played a partial role (his required duty).

The otherpartial roles are out of his will.
For example, achieving profit is not obligatory.
Instead, it is an assignment for someone who needs
outlays to make a living. Still, subsistence comes from
Allah (The Exalted) equally like other issues.
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At this point, Allah (The Exalted) explained to the

seal of prophets (pbuh&hh) - who was serious about
guiding people - that their turning to faith was not
under his control, hence said to him: Thou art not
one to manage (mens) affairs.(1) Allah (The Exalted)
explained to the prophet the rule that must draw his
attention towards the preludes required in helpinghim
in his quest,regardless of the outcome,hence said to
him: Thy duty is to make (the Message) reach them: it
is our part to call them to account.(2) The exalted said
also: Thy duty is to convey the Message; and in Gods
sight is (all) His servants.(3)
This issue fits exactly withthat which Allah (The
Exalted) saidto the nation regarding its assignment. He
did not ask it to accomplish victory; instead, he asked it
to seek victory fromAllah, which means practicing the
(1) The Holy Quran: Al-Ghshiyah (The Overwhelming),chapter 88, verse 22.
(2) The Holy Quran: Ar-Ra`d (The Thunder), chapter 13, verse 40.
(3) The Holy Quran: li Ìmrn (Family of Imran), chapter 3, verse 20.
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assignment. Hence, the exalted said: If ye will aid

(the cause of) God, He will aid you(1)
Moreover, Imam Khomeini (RIP) explained this
concept clearly when he said: We are commanded to
practice our duty and are not commanded to achieve
the outcomes.
Based on the above, those who remember Allah
(The Exalted) are not worried about the outcome in a
way that will narrow their life. Instead, their concern
will be based on avoiding negligence while practicing
duties because negligence will generate concern.
The commander of the faithful (pbuh) explained this
issue saying, A negligent is concerned. Therefore, if
man is not negligent and reaches the aspired outcome
he will be content. If it does not happen, why should he
feel concerned as long as he acted with complete duty
without negligence on his part? He who remembers
Allah, in this case, will surrender to the ordainment of
Allah (The Exalted) who manages all matters according
to His wisdom in this life, where things are crowded.
The outcome to which a rememberer of Allah aspires
is the satisfaction of Allah according to the language of
the heart. He is the axis of his movement and quest in
(1) The Holy Quran: Muhammad chapter 47, verse 7.
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this life. Therefore, as long as he feels the satisfaction

of Allah (The Exalted), his soul will be satisfied and
reassured.
andmaintaining gains
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A rememberer of Allah (The Exalted) will use the

same previous logic in maintaining his gains. Man must
perform his duty. If he performs it without negligence,
but was unable to retain his money or other gains due
to issues that were out of his will and capacity, in this
case his life will not narrow.
The rememberer of Allah (The Exalted), according
to the language of the heart, will attempt above all to
maintain his treasured spiritual gains at Allah (The
Exalted), and avoid losing any degree of Allahs
satisfaction by being ignorant or by committing sins
God forbid .
He will follow the commands of Allahs messenger
(pbuh&hh) who was quoted as saying: He who says:
Subhanallah [Praise be to Allah], Allah will plant
in exchange a tree for him in heaven. He who says:
Alhamdullillah [Thanks be to Allah], Allah will plant
in exchange a tree for him in heaven.
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Hence, a man from Qureish asked: O messenger

of Allah, the trees in heaven are numerous. And the
Prophet (pbuh&hh) said: yes; however, be careful not
to deploy fires that will burn them; this is because Allah
(The Exalted) says: O ye who believe! Obey God, and
obey the apostle, and make not vain your deeds!(1)
versus concern about negative emergencies
We discussed earlier that the psychological cases that
befall those who do not remember Allah (The Exalted)
are concerns about afflictions, losing a beloved person,
illness, money loss, displacement, and other issues that
might suddenly surface.
The reason for mans concern, as mentioned earlier,
is his short sightedness, narrow mindedness and breast
tightness (anxiety) regarding this life.Therefore, his
reactions toward these afflictions will manifest in
two attitudes: disparage followed by aversion and
frustration that may progress into objection.
Disparage starts with mans viewof these afflictions
as ugly. Therefore, it is normal for a human being to
be repulsedby ugliness. Frustration on the other hand,
(1) Al Mirza At-Taqi, Ghanaem al Ayyam (Spoils of Days), probed by Abbass Tabrizyan,
1st edition, Qum, Maktab al Elam al Islami (Islamic Media Bureau), Vol. 5, 1420
H., P. 2.
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which may develop into objection, is the result of

feeling hurt by the harms of such affliction, such as
body ache, heart sadness, etc
This is why he feels narrowness and tightness which
will lead him to dejection in his life.
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On the other hand, the man who remembers Allah

(the Exalted) and recalls his names and titles within
his mind and heart will have a different attitude toward
affliction. It will not be in the form of disparageto
be followed by repulsiveness. Instead, it will be
commendation that will be followed by devotion.
Moreover, it is not frustration that mayprogress into
objection. Instead, it will be satisfaction that will be
followed by thankfulness.
The main difference between he who remembers
Allah (the Exalted) and he who turns away from Him
is in each ones view of his trial. For example, the one
who shuns away from Allah will narrow his vision and
will see trial alone in a way where each scene will fill
his eyes and heart. Hence, he will see only sickness,
poverty, displacement and loss as black spots that fill
the view.
On the other hand, he who remembers Allah (the
Exalted) regards these examples as part of the picture
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of existence, where the perspective is different.

Therefore, dear reader, can you judge the straight
line to be more beautiful than the curved? He who gives
such a verdict will be wrong regarding his approach
towards the issues because the beauty or ugliness of
a line cannot be defined by only inspecting it alone.
Instead, one should inspect it as part of the picture
where it exists. Therefore, for example,if the picture
isthat of the face of a man, the curve will be beautiful.
Dont you observe the curved eyebrow to be more
beautiful than the straight?
At this point, someone addressed the eyebrow
saying:
O curved eyebrow, your righteous beauty is in your
curve!
An invoker of the wise deity [Allah (The Exalted)]
will sense the beauty of the painting with all its colors
as long as he places issues in their right positions.
For example, the black spot that is gloomy and
rejected in the eyes of those who turned away from
Allah (the Exalted) is different in the eyes of those who
remember Him because they will regard it as a mole on
the face of a beautiful woman.
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The fruit of affliction

Based on this foundation, man whoinvokes Allah
(the Exalted) will regard poverty and hunger as well as
shortage of money and deaths as trials within thelarger
picture:
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1. This approach will educate the strong, powerful and

successful people in this life. They, being a part of
the picture, are like the wild tree that stands solid
against the strong wind while its trunk hardens
against the axe of the woodcutter.
O Allah, bestow your peace uponThe Commander
of the Faithful(pbuh) who was quoted as saying;
Knoweth that the wild tree has stronger wood and that
green leaves have softer skins.(1)
2. This approach will help man straighten his path
andavoid involvement in wrongdoings, injustice and
aggression on earth.
Allah (The Exalted) says: And if Allah had extended
[excessively] provision for His servants, they would
have committed tyranny throughout the earth. But He
sends [it] down in an amount which He wills. Indeed
He is, of His servants, acquainted and seeing.(2)
(1) Nahjul Balagha (Peak of Eloquence), Vol. 3, P. 72.
(2) The Holy Quran: Ash-Shra (The Consultation), chapter 42, verse 27.
Finding Happiness
3- This approachobliges a high position for manwith

Allah (The Exalted). Life according to the rememberer
of Allah (The Exalted) is not merely confined to this
world. In fact, this life is not worthy of being called the
real life when compared to the afterlife, which the holy
Quran describes when Allah (The Exalted) says: And
indeed, the home of the Hereafter - that is the [eternal]
life, if only they knew.(1)
Affliction and Allahs reward
Being generous in rewarding, Allah (The Exalted)
prepared compensation for each affliction that might
strike someone in this life. It is a very generous
compensation that is given by Allah (The Exalted).
The noble messenger (pbuh&hh) was quoted as
saying, In paradise, there is a tree which is called
the affliction tree. On Judgment Day, the afflicted
people will be brought neither for questioning, nor for
accountability, whereas rewards will be pouredupon
them.(2)
In order to make such generousdivine compensation
applicable, we give these narrated examples:
(1) The Holy Quran: Al-Ànkabt (The Spider), chapter 29, verse 64.
(2) Muhammad Baqir Al Majlisi, Bihar al Anwar (Oceans of Light), Vol. 79, P. 137.
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Finding Happiness
A- Miscarriage
- The Prophet (pbuh&hh) was quoted as saying: I
will be proud of you among other nations; even the
miscarried child will stand at the gate of the paradise,
unhappy, where it will be asked to enter;hence it asks:
I and my parents; and the reply comes: You and your
parents.(1)
B- The death of a child
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It was narrated that Allah (the Exalted) revealed

toHisbereaved prophet David (pbuh)who lost his child
asking him: What is the value of this child to you?
The prophet (pbuh) said: O God, its value to me is like
the earth filled with gold. And Allah revealed to him:
On the Day of Judgment, I will give you an earth filled
with rewards.(2)
- It was narrated that the Prophet (pbuh&hh) said to
his companion Ibn Mazoun who was bereaved for the
death of his child: O Ibn Mazoun, the paradise has
eight gates and the hell has seven. Would you not be
pleased to reach any gateand find your child next to it,
clinging on to you, asking your God for your salvation
(1) Ash-Shahid Ath-Thani, Maskan al Fouad (Residence of the Heart), probed by Jamiyat
Ehyaa At-Torath al Arabi (Arabic Tradition Reviving Foundation), 1st edition, Qum,
1407 AH, P. 5.
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until God (the Exalted) accepts his mediation?(1)

- The Prophet (pbuh&hh) was quoted as saying: A
lost immature child will bring more value [reward by
Allah] than one hundred sons, fighting in the way of
Allah (the Exalted) with continualmagnificence until
the Day of Judgment.(2)
C- Physical Illness
The noble Prophet (pbuh&hh) was quoted as saying:
A mans worth to his lord will be valued according to
his actions or to an affliction that strikes his body.(3)
Anyone who contemplates these narrations will
understand the situation of the rememberer of Allah
whose heart will be assured during affliction. If he
thinks with the logic of profit and loss regarding his
relation with Allah (the Exalted), the greater reward
will call him to be pleased with the affliction ordained
by Allah (the Exalted).
Dear reader, consider a person living abroad who
wishes to return to his family in Lebanon (for example),
and that his journey necessitates that he travel via Paris
(1) Ash-Shahid Ath-Thani, Maskan al Fouad (Residence of the Heart), P. 20.
(2) Al Mirza An-Nouri, Mustadrak al Wasael, probed by Moassasat Al-Albayt Le-Ehyaa
At-Torath (Al-Albayt Institute for Reviving the Tradition), 2nd edition, Beirut, 1408
H. P. 329.
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Finding Happiness
where he must wait for three hours for the second

departure. Although the man has informed his family of
his arrival time, an emergency occurs in Paris airport,
where the passenger must wait another ten hours. How
will his psychological condition be?
88
There is no doubt that many people would

beanxious, upset and sad for such an issue. On the
other hand, lets say that this same passenger was told
before the emergency that he woulddefinitelyreceive a
compensation of 50,000 Euros for each hour of delay.
In this case, what would be of his condition? There is no
doubt that his psychological condition will change for
the betteras he contemplates the money he will receive
for each hour of delay. In this case, satisfaction will
overwhelm him because of such a delay as his financial
balance will increase 50,000 Euros for each hour.
Lets say that this passenger has been told that should
he be slapped on the face during the period of delay he
will certainly be compensated with 100,000 Euros for
each slap. In this case he will feel pain but at the same
time while thinking of the 100,000 Euros he will feel
the pleasure of each slap.
On the other hand, by referring to the logic of the
mind, a rememberer of Allah (the Exalted) will be more
satisfied and assured if the affliction was ordained by
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Allah (the Exalted). This is because he will regard such

an affliction as a letter of love from Allah (the Exalted).
His case will be like that of the cleric who was not
gifted children and thus beseeched the lord for a long
time until He gave him a child that filled his life with
happiness and joy. However, this cleric, while preaching
to the people, received bad news that his only child had
died. He continued his sermon without any signs of the
expected sadness, after which he asked the people to
join him in his childs procession and farewell.
Someone asked him: I am certain that you adore
your child, yet how come no signs of sadness were
apparent on your face?
He replied: When I received the news of my childs
death, a notion came to my mind inspiring me that Allah
(the Exalted) knew that my heart had become attached
to someone else other than Him. Therefore, He took
back His gift (my child) so that His love resides back
in my heart; and I was satisfied.
Mans remembrance of Allah during
affliction
From the above, we can summarize the qualities of
the rememberer of Allah (The Exalted) in the following
points:
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A- Man regards affliction as a beautiful part of the

painting of existence regardless of its extremity and
harshness for which hereacts with commendation.
This brings us to the most beautiful expression
regarding this sublime concept the answer of Lady
Zeinab (the great) to the question of Obaidallah Ibn
Ziad following the epic of Ashura. He asked her:
How do you regard Allahs act towards your brother
and his family?
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She replied, as she recollectedthe tragedy, pain

and suffering while envisioning the entire painting of
existence, All that I see is beauty.(1)
This is why Allah (The Exalted) attributed such
affliction to Himself, hence said: ...We are ever testing
[Our servants].(2) His exaltedness also said: And We
will surely test you with something of fear and hunger
and a loss of wealth and lives and fruits, but give good
tidings to the patient. Who, when disaster strikes them,
say, Indeed we belong to Allah, and indeed to Him
we will return. Those are the ones upon whom are
blessings from their Lord and mercy. And it is those
who are the [rightly] guided.(3)
(1) Muhammad Baqir Al Majlisi, Bihar al Anwar (Oceans of Light), Vol. 45, P. 116
(2) The Holy Quran, Al-Muminn (The Believers), chapter 23, verse 30.
(3) The Holy Quran, Al-Baqarah (The Cow), chapter 2, verse 155-157.
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B- Man regards affliction as an absolution, elevation

and great reward as well as benefaction from Allah
(The Exalted), which is why he must react with
thankfulness, which brings together appreciation
and commendation.
Therefore, thankfulness becomes one of the qualities
of the rememberer of Allah (The Exalted) even during
adversities. Hence the phrase: Thanks to Allah whom
we solely thank for adversities.
At this point, man will be one of those charismatic
people in human history; those who advance with
Allahs protection and satisfaction towards paradise
-an unseen, unheard and unimaginable bliss.
There is a quotation in the Hadith which reads: If
a servants child dies, Allah (The Exalted) asks his
angels: Did you take the spirit of my servants child?
They say yes. And He says: You took the fruit of his
heart. They confirm saying yes. Then He asks: What
did my servant say? They say: He praised you and
entrusted you with his child. At this point, Allah (The
Exalted) says to them: Build for my servant a house in
paradise and name it the house of praising.
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6- The rememberer of Allah (The

Exalted) versus worrying about the past
Many people feel tense and worried when they recall
the past, a time when they perpetrated wrongdoings.
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In fact, this kind of tension and worry, although its

source is in the past, yet it is not thisadverb of time that
worries them, but the future. They are afraid of exposure
in this world as they are also afraid of questioningafter
death, which they believe is a probability as we
mentioned earlier.
The issue increasing their state of fear and concern
is the words that each man will read from Allahs book,
where his wrongdoingsare recorded,corroboratedby
witnesses.
A- For instance, there are two angels who record mans
deeds and they act as witnesses for that which they
have recorded.
Allah (The Exalted) says: Man does not utter any
word except that with him is an observer prepared [to
record].(1) Allah (The Exalted) says also: When the
two receivers receive, seated on the right and on the
left.(2)
(1) The Holy Quran: Qaf (The Letter Qaf), chapter 50, verse 18.
(2) The Holy Quran: Qaf (The Letter Qaf), chapter 50, verse 17.
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B- The issue is not limited to the two angels alone.

Instead, man can be surprised on the Day of
Judgment by the testimony of his organs.
Allah (The Exalted) says: That Day, We will seal
over their mouths, and their hands will speak to Us, and
their feet will testify about what they used to earn.(1)
And they will say to their skins, Why have you
testified against us? They will say, We were made
to speak by Allah, who has made everything speak;
and He created you the first time, and to Him you are
returned.(2)
Added to the testimonial record of the two angels
and the organs is the testimony of the Earth, which will
disclose all the sins of mankind, committed upon it.
Allah (The Exalted) says: When the earth is shaken
with its [final] earthquake. And the earth discharges
its burdens. And man says, What is [wrong] with it?
That Day, it will report its news.(3)
Contemplating such a future that is connected to the
past renders man anxious.
Therefore, how can he relief himself of this anxiety?
(1) The Holy Quran: Y-Sn (Ya Sin), chapter 36, verse 65.
(2) The Holy Quran: Fuilat (Explained in Detail), chapter 41, verse 21.
(3) The Holy Quran: Az-Zalzalah (The Earthquake), chapter 99, verses 1-4
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The previous report where the majority of people

were worriedanswered as follows concerninghow to
exit the past (setting oneself free):
Answer
Avoid thinking deafen your

mind
Occupy yourself with different
activities
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Percentage
34%
24%
Repent and ask for absolution
21%
Seek help with the religions

authority
Less than 5%
It is obvious that the first two replies are illogical. It

is not within the capacity of most people experiencing
this problem to avoid though.They will feel the force
of recollection at the first event reminding them of the
incident in the past, which makes them suffer.
Man may occupy himself with a number of activities,
which might help him forget, yetthis will be temporary.
The issue maynot worry him when occupied, but will
do so during his free time.
At this point, there must be another solution that can
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open the door to a new life free from worriesconcerning

the past.
The solution can be found in the remembrance of
Allah (The Exalted). When man recalls Allah to his
mind and soul coupled with His deity names and titles,
he will in fact, evoke three titles in which he will find
hopefor a life full of tranquility and reassurance, a life
of mercy,intercession and repentance.
A- When it comes to mercy, Allah (The Exalted) will
demonstrate mercy on the Day of Judgment, the
attainment of which evenSatan himself will attempt.
Allah (The Exalted) said: Indeed, Allah does not
forgive association with Him, but He forgives what
is less than that for whomever He wills. And he who
associates others with Allah has certainly fabricated a
tremendous sin.(1)
B- When it comes to intercession, Allah (The Exalted)
will accept the intercessionof whomever He is
satisfied with. His exaltedness says: That Day,
no intercession will benefit except [that of] one to
whom the Most Merciful has given permission and
has accepted his word.(2)
(1) TheHoly Quran: An-Nis (The Women), chapter 4, verse 48.
(2) TheHoly Quran: h (Ta-Ha),chapter 20, verse 109.
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Mercy and intercession each alone provides hope

for future salvation. However, this hope remains
but a probability, hence will not remove anxiety.
Neithermercy nor intercession is guaranteed for the
sinner.
This very issue draws the rememberer of Allah (The
Exalted) towards the third title which is repentance.
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C- Repentance: It is distinguished from mercy and

intercession because its achievement is guaranteed.
Allah (The Exalted) says: The repentance accepted
by Allah is only for those who do wrong in ignorance
[or carelessness] and then repent soon after. It is
those to whom Allah will turn in forgiveness, and
Allah is ever Knowing and Wise.(1)
The words accepted by Allah tell us that Allah
(The Exalted) promised conclusively that Hewill accept
repentance. Allah (The Exalted) does not break His
promise. For example, if someone claims that helping
so-and-so is my responsibility, is this not a promise
and commitment on his part? This same issue can be
found in Allahs words: The repentance accepted by
Allah. This is why repentance was guaranteed by His
Exaltedness.
(1) TheHoly Quran:An-Nis (The Women), chapter 4, verse 17.
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The effects of repentance:

At this point, there is a question concerning the
records coupled with the witnesses about which the
Holy Quran spoke to us. How will they affect the
repentant?
The answer came from Imam Jaafar al Sadiq (pbuh)
when he was quoted as saying: If the servant truly
repents, Allah will love him and protect him in this
world and the afterworld. His companion Ibn Wahab
asked him: How will he protect him? The Imam (pbuh)
replies: He will erase the memory of his two angels
regarding their recording of his sins. Second, he
will inspire his organs to remain silent regarding his
wrongdoings. Third, he will inspire the earth to keep
secretive regarding the sins committed upon it. In the
end he will meet Allah without any witnesses to witness
against him regarding wrongdoings.(1)
The good news from this story, which Imam
Khomeini (RIP) included in his valuable book The
forty speeches, tells us that Allahs protection towards
the repentant does not apply to the afterworld alone.
Instead, it applies to both worlds. This issue calms
down the heart of the repentingperson who is afraid of
(1) Muhammad Bin Yacoub al Kafial Kulaini, probed by Ali Akbar Ghafari, 4thedition,
Qum, Dar al Kutub al Islamiyah (Islamic Books Publishing House), Vol. 2, P. 421.
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exposure in this world and of suffering delivered from

Allah in the afterworld.
Allah (The Exalted) has mercifully opened
the door for those who wish to take the path to
remembrance. The door was opened widely as
expressed by a story that was quoted from Allahs
messenger (pbuh&hh).
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The story reads: He who repents one year before his

death Allah will grant him absolution. He added: Still a
year is too long. He who repents one month before his
death Allah will grant him absolution. And he added:
Still a month is too long. He who repents one day
before his death Allah will grant him absolution. And
he added: Still a day is too long. He who repents one
hour beforehis death Allah will grant him absolution.
He added: Still an hour is too long. He who repents
before knowledge of his termination Allah will grant
him absolution.(1)
Termination is the time of death in this world. This
issue was indicated in the noble verse: But repentance
is not [accepted] of those who [continue to] do evil
deeds up until, when death comes to one of them, he
says, Indeed, I have repented now,... The prophet
(pbuh&hh) and his household (pbuh) expressed how
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Allah is pleased with the repentance of his sinning

servant. For example, the holy prophet (pbuh&hh)
was quoted as saying: Allah is more joyful for his
servants repentance than someone given a child after
sterility, someone finding his loss, or a thirsty person
finding water.(1)
Moreover, Imam al Baqir (pbuh) was quoted as
saying: Allah is more joyful for his servants repentance
than a man who lost his camel and provision in a dark
night to find them again.(2)
Surely these issues necessitate our contemplation
and our return to Him. Let each of us address ourown
soul by saying:
O naughty soul, which spent most of its age seeking
desires and gained nothing but regret and sadness,
search for mercy, be bashful towards the king of the
kings, walk down the road towards the main object
that leads to eternal life and everlasting happiness,
never exchange that bliss with the desiresof a few
mortal days; desireswhich can only be attained with
difficulties.
At this point the following question arises:
(1) Muhammad Ar-Rayshahri, Mizan al Hikmah (The Scale of Wisdom), vol. 1, p. 541,
(2) Muhammad Bin Yacoub al Kafial Kulaini, Vol. 2, P. 435.
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How does a sinner repent to Allah (The

Exalted)?
Some people might think that by being repentant
to Allah (The Exalted) it is sufficient for man to have
regret in his heart, which we observe in the answers
of the specimens of the previous study. For example,
when asked if regret is sufficient regarding repentance,
the outcome was:
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Answer
Percentage
Yes
20,65%
No
69,354%
On the other hand, the religious scripts confirm

that regret alone is not sufficient. Instead, it must be
coupled with other termsregarding the program of ones
repentance to Allah (The Exalted). Yes, repentance is a
program when it is accepted by Allah from his servant;
it is not an emergent attitude that comes from man.
Imam Ali Bin Abi Talib (pbuh) defined the terms
of this program when, in his presence, someone asked
forgiveness from Allah (The Exalted), expressing
repentance to Allah (The Exalted).
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Imam Ali (pbuh)says to him: Do you know what

asking forgiveness is?
Asking forgiveness equals the level of the sublime
people in heaven, which has six terms:
First: Feel remorse for the past.
Second: Be determined never to return to the sin.
Third: Pay to the people their rights so that you will
meet Allah (The Exalted) without any debt.
Fourth: Review each obligation and repair that
which you have lost.
Fifth: Treat your flesh that has grown from unlawful
trade and melt it down with sadness until the skin sticks
to the bone so that new flesh will grow again.
Sixth: Test yourself with physical pain as you tested
it with sinful sweetness. After that you can say: I ask
Allah forgiveness.
1- Remorse
This is a sentimental and passionate expression
mirroring mans blame towards his own soul for his
wrongdoings.
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2- Determination
Expresses mans solid and powerful resolve not to
return to wrongdoings.
3- Giving the people their rights
With this term, the program for repentance begins to
take effect.
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Dear reader, if you wish to enter the repentance

program, you must make your heart feel remorse for
your past sins. You must have the will to remain on the
straight path that leads to Allahs satisfaction. Then,
bring a pen and a paper and write down your debts
towards others freeing yourself from these debts is
extremely important. For example, The Commander
of the Faithful(pbuh) was quoted as saying regarding
sins: That which is unforgivable is the peoples
wrongdoings towards each other. Allah (The Exalted),
when facing his creatures swears to his own deity
saying: I swear in my pride and exaltedness, no
tyranny of a tyrant will pass me(1)
There is another speech for Imam Zein el Abideen
in his quotation from his father al Hussein (pbuh) who
quoted his father The Commander of the Faithful(pbuh)
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as saying: When Judgment Day arrives, Allah (The

Exalted) resurrects the people out of their graves,
naked, dusty, tarrying, unable to escape, driven by fire
on one savanna, brought together by darkness until
they are halted by the obstacle of the gathering. Hence,
they will mount each other in crowds, prevented from
advancing, until their breathing becomes tight,their
sweating increases,their affairs encumber them,after
which pandemoniumoccurs with their voices rising.He
adds: This is the first horror of the horrors of the Day
of Judgment. The blessed and exalted almighty Allah
oversees them from above his throne with the shades
of angels.He commands one of the angels to call on
them saying: O mankind groupings hear and listen to
the caller of the almighty.
He adds: The very last of them will hear the same
as the very first. He adds: Their voices will then lower
as theylook down in humbleness.They will writhe with
fearwith their hearts filled with horror. And they will
lift their heads (stretching their necks) towards the
voice, going with haste to the caller. AT that point,
the infidel will say: This is a difficult Day.(1) He
adds: Allah (The Exalted) will then oversee with His
ruling justice to say: I am Allah the one and only one
deity, the just ruler who does not oppress. Today, I will
(1) The Holy Quran: Al-Qamar (The Moon), chapter 54, verse 9
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restore the rights of the weak from the strong and will
punish the wrongdoers for their wrongdoings. I will
reward for the almsgiving and no oppressor will pass
this obstacle today unless he returns the rights to those
whom he wronged, whom I will reward and restore
their accounts. Hence, O peoplegather up and ask for
justice against those who wronged you in the worldly
life withMeas your witness, and I am a sufficient
witness. He adds: they recognize each other and join in
crowds. At this point, no one will go without asking for
justice, holding the unjust accountable. They remain in
this situation for as long as Allah wishes. Hence, their
situation will intensify, their sweat will increase, they
will become extremely troubled and their voices will
rise creating a deafening noise. Hence, they will wish
for salvation by returning the rights to their owners.
Allah (The Exalted)will witness their effort, and one
of his callers will call upon them, where the very last
of them will hear the same as the very first: O creatures
listen to the caller of the Almighty Allah (The Exalted)
and hear this:
Allah (The Exalted) says to you: I am the Bestower, if
you wish to forgive then go ahead and forgive each other.
If you do not wish to forgive I will restore your rights.
At this point, they rejoice while experiencingdifficulty,
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narrow path and crowdedness. Hence, some of them

will ignore their rights (as an act of forgiveness) in the
hope of finding relief in this difficult situation. Others
will linger saying: O Lord, our stolen rights are too
great to be ignored.
He adds: A caller from the side of the throne calls:
Where is Ridwan, the keeper of heaven, gardens of
perpetual residence? Allah (The Exalted) will command
at this point for a castleto manifest(1) from within the
gardens, filled with silver utensils and servants. And
he will show them only a part of the castle, maids and
servants.(2) A caller from the Almighty Allah (The
Exalted) will call and say: O people raise your heads
and look at this castle. He adds: And they raise their
heads with everyone desiringit. He adds: A caller from
the Almighty Allah (The Exalted) will call and say: this
is the share of anyone who forgives a believer. And
they all forgive except a small number.
He adds: Allah (The Exalted) says no wrongful
person will cross today to enter my paradise and no
wrongful person will cross today to enter my fire until
all Muslims restore their stolen rights at the time of
answerability. O people, be ready for accountability.
(1) Manifest, show it to them
(2) Maids, plural of maid, young girl in heaven.
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At this point, He lets them go, and they launch

towards the obstacle, each one pushing the other
until they reach the courtyard, while the Almighty
rises above the throne with the books open, the scales
prepared, the prophets and martyrs (who are the
Imams) present, where each Imam will witness against
his contemporary world stating that he commanded
them to obey the Almighty Lord and invited them to
take the path to Allah.
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Dear reader, I believe that this story will encourage

you to rememberall your remaining debts towards
others. This may be stolen money or anything taken
without permission, even if it was taken from a father
without his knowledge or a husband without his
knowledge. This issue also applies to destroying the
properties of others, such as breaking the glass of a
window, bumping into a parked car, or not returning an
entrusted item, etc
How do you pay your debts towards others? This
includes all actsand attitudes towards others and their
possessions. If an adolescent behaved unjustly towards
others, he must be careful as soon as he grows up and
becomes a mature person, because from this point he
will be responsible for each act that he might perpetrate
regarding the rights of others.
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Dear reader, keep in mind this issue and record

everything, after this seek to pay your debts to their
owners.
This issue can be embarrassing for man due to the
psychological difficulty in revealing his past personality
before others. However, Allah (The Exalted) makes it
easy for the repentant without exposure. He can pay his
debt in a secured way without letting the other know
the complete story behind it.
If the repentant was unable to reach the owner of the
debt, or unable to identify him, there is another way
which the Islamic doctrine has established, donating
this debt with the permission of the rightfuljudge to
the poor on behalf of its owner. This act will satisfy the
owner of the debt when asked about it on the Day of
Judgment, which we call giving back the grievances.
An-Noraqi and the apple
I conclude this third term of the repentance program
narrating a sweet story that relates to the father of one
of the great scholars, specialized in ethics, whois the
author of the book Jame As-Saadat (The collector of
delights.)
The story tells that a young man was walking by
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an appleorchard. Suddenly, he found an apple on the

road, was hungry, picked it up and ate it. Then, his
attention was drawn to the legitimacy of this act and
he decided to ask for forgiveness from the owner of the
orchard. Hence, he went to him asking his forgiveness.
Although the owner of the orchard was a man of great
ethics, yet he answered him saying: if the apple belongs
to my orchard I forgive you. However, there is another
neighboring orchard which overlooks mine. The apple
could have fallen from that orchard.
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On seeking the owner of the upper orchard, he

discovers that he is living in another very far city.
Therefore, the young man decides to travel to that city
to find the owner of the orchard and tell him his story.
This is where the surprise happens. The owner of
that orchard said: if the apple belongs to my orchard I
will not forgive unless you meet one term. The young
man asked him: what is your term? The man replied: I
have a deaf, dumb and blind daughter. If you accept to
marry her I will forgive you.
Since the main cause and concern of the young man
was the forgiveness of the apple owner, he accepted
that term to clear his debt before Allah (The Exalted).
The young man married the mans daughterand was
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surprised at the first meeting with the girl. She did

not suffer any abnormality. Instead, she was the most
beautiful and perfect girl in that city.
The father wanted her to be wedded to a man of faith
whom he could trust. He saw that issue in that young
man. Hence, the blessed wedding took place to later
give birth to the great scholar An-Noraqi, a tutor who
was specialized in ethics.
Paying debts that belong to Allah (The
Exalted)
Dear reader, he who wishes to restore the whiteness
of his heart, back to that of the very first day when
his mother gavebirth to him, can do so by repenting to
Open another page of the repentance book to
recordthe number of debts (duties), which you must
pay to Allah (The Exalted). Try to remember how
many you have missed in order to catch up within the
time remaining of your life.
I will try to help you by showing some of the most
divine rights such as:
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A- Daily prayers
Recall how many prayers you have missed since the
first day of your maturity until the day in which you
returned to your lord in order to seek his satisfaction
through your prayers.
Count how many types youve missed: Complete
(Tamam) and shortened (Qasr) prayers. Write them on
that page.
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B- Signs prayers [solar or lunar eclipse,

earthquakes].
Count how many you have missed and record
them.
C- Fasting
Record how many days you have missed. If you
broke your fast on purpose without any excuse, you
must add a penance to each day. Any day which you do
not make up during the following year, you must add
another penance for delay.
D- Almsgiving (Zakat)
If you spend the holidays of Fitr or Lesser Bairam
without paying the Fitr Zakat, write it down. And if you
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have any other obligatory charities that you missed,

also record them.(1)
E- The Fifth taxation
If you make a living that exceeds your requirements,
you must consult the religious authority who will tell
you about the fifth that must be paid for the 1-yearperiod money saved, which will free you from the fifth
obligation.
These examples are part of the basic debts which
man may have ignored in the past. Therefore, dear
reader, you must enter the program that will help
you compensate for your past negligence in order to
accomplish the fourth term of the repentance program.
F- Starving the flesh grown from forbidden food
Ill-gotten money is forbidden as clarified by Imam
As-Sadiq (pbuh) who was quoted as saying: Ill-gotten
money can only buycorpses, dogs, wine, prostitutes,
bribed judges, and sorcery.(2)
A repentant person, who sinned in the past, his flesh
grown fromconsuming forbidden food, must meet the
(1) Zakat (other than Fifth) is limited to wheat, barley, dates, raisin, sheep, cows, camels,
and gold, silver, gold and silver plates. The value of how much one must pay is defined in the jurisprudence books.
(2) Muhammad Ar-Rayshahri, Mizan al Hikmah (The Scale of Wisdom), Vol. 6, P. 406
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term of his repentance as mentioned in the speech of

the Commander of the Faithful(pbuh).He must melt
down the flesh that grew from consuming forbidden
food by feeling remorse for the past wrongdoings, in
order to grow new flesh under the obedience of Allah
(The Exalted).
G- Letting the body taste the pain of obedience.
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Perhaps the divine words in the sixth term of the

repentance program aim at mans repentance balancing
the wrongdoings he committed in the past. Hence,
the sorrow of the heart and tongue that react with
forgivenessare both important, yet they are not enough
for a sincere repentance, especially that which relates
to the major sins of the past.
When the sin is major, repentance must match such
a sin. I will discuss this issue briefly, helping you
understand by referring to a story, which took place
during the lifetime of Allahs messenger (pbuh&hh),
about a young man who repented after a serious sin.
The man came to Allahs messenger (pbuh&hh) asking
him: Will his repentance bring him absolution?
What was the answer of Allahs messenger
(pbuh&hh)?
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Let us read this story together

A man called Maaz Bin Jabal visited Allahs
messenger (pbuh&hh) in tears. When the prophet
(pbuh&hh) returned his greetings, he asked him what
makes you cryO Maaz.He answered: there is a man in
his prime at the door with a beautiful sound, crying for
his youth like the bereaved woman who cries for her
dead child. He asks permission to see you. The prophet
(pbuh&hh) said: let the young man enter O Maaz. So
Maazshowed him into greet the prophet (pbuh&hh)
who returned his greetings. The prophet (pbuh&hh)
asked: What makes you cry young man? He answered:
How can I not cry knowing that I committed sins,some
of which, if questioned by Allah (The Exalted) will
send me to hell? I can only see that He will hold me
responsible and will never grant me absolution!
Allahs messenger (pbuh&hh) asked: Did you
associate any equals with Allah?
He answered: Allahforbids that I associate any equal
with Him.
The prophet (pbuh&hh) asked: Did you kill a life
that Allah made sacred?
He answered: No.
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The prophet (pbuh&hh) said: Allah will grant you

absolution even if your sins equal the high mountains.
The young man said: They are greater than the high
mountains.
absolution even if your sins equal the seven earths with
their seas, sands, trees, and all their creatures.
He said: They are greater than the seven earths with
their seas, sands, trees, and all their creatures.
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absolution even if your sins equal the skies with their
stars as well as the divine throne.
He said: They are still greater.
The prophet (pbuh&hh) looked at him with the
attitude of an angry man asking him: Shame on you
O young man. Who is greater, your sins or Allah? The
young man fell to the ground saying: Praise is to Allah
my lord. There is nothing greater than my lord. My
lord is greater, O messenger of Allah, than every great
thing.
The prophet (pbuh&hh) asked: Who can forgive a
great sin but the great lord?
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The young man said: It is true O messenger of Allah.

Then, the young man remained silent. The prophet
(pbuh&hh), out of curiosity,asked: Shame on you
young man, can you inform me of one of your sins?
He said: I certainly can. For the past for seven years,
I have been diggingup graves. I would strip the dead
of their shrouds. One time, a young girl of Ansar
children died. When she was carried to her grave,
buried and the people scattered away, I came at night
to dig upher grave. I stripped her of her shroud and left
her naked at the side of her grave and I left. But the
devil came whispering in my mind that she was very
beautiful inciting me: Can you imagine her stomach
and her white body?Can you imagine her hips?
So I returned to her and I could not prevent myself
from committing adultery and abandoned her in her
place. Suddenly, on my way I could hear a voice from
behind shouting: Young man, your damnation will
come from the judge on the Day of Judgment, the
day when he will hold me facing you just as you left
me naked in the graveyard, where you took me out of
my grave, stole my shroud, and left me to rise impure
for my accountability. Your youth will receive the
damnation of the fire.
Hence, I thought I will never smell the odor of
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paradise. What do you think O messenger of Allah?

The prophet (pbuh&hh) said: Go away fornicator; I
am afraid from burning in your fire; you are so close
to the fire! The prophet (pbuh) kept pointing his finger
towards him until the man disappeared.
The young man went to the city and bought some
provisions. Then, he aimed for the mountains for the
purpose of worship. He wore clothes of hessian and
tied both his hands to his neck and beseeched:
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O lord! This is your servant Bahloul, tied in your

presence.
O lord! You truly know my reality. Therefore, free
me of that which you know O lord
O lord! I have become very regretful and sought
your prophet forrepentance. But he turned me away
and my fear increased. I ask Thee in Thy name and the
greatness of Your authority; do not turn me down O
lord. Do not make my supplication void and never let
me despair of your mercy.
He remained in this condition for forty days and on
the fortieth night he raised his hands to the sky saying:
O lord, what have You done with the favor I askedof
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You? If You have responded to my supplication and

forgiven me for my sin, please inspire Your prophet.
If you do not want to forgive me,grant me absolution
and wish to punish me, bring upon me fire or punishment
that will doom me in this world, and save me from the
scandal on the Day of Judgment.
Therefore, Allah (The Exalted) revealed to his
prophet (pbuh&hh) the following verse: And
those who, when they commit a foul deed or wrong
themselves, remember Allah and implore forgiveness
for their sins Allah (The Exalted) says: My servant
came to you O Muhammad, repentant, but you turned
him away. So where can he go? Whom can he seek?
Whom can he ask absolution for his sin but Me? And
the exalted adds: and who can forgive sins except
Allah? and do not persist knowingly in what they
have done.
When this verse was revealed to Allahs messenger
(pbuh&hh), he departed his home reciting it with a
smile. He asked his companions: Who can lead me to
that young repentant? Maaz said: O messenger of Allah,
we were informed of his whereabouts. Hence, Allahs
messenger (pbuh&hh) went with his companions until
they reached that mountain. They climbed seeking the
young man. Suddenly, they saw him standing between
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two rocks, with his hands tied to his neck, his face
blackened, and his eyelids melted away from crying.
Hence, Allahs messenger (pbuh&hh) approached him,
released his hands from his neck, and dusted his hair,
and said: O Bahloul, good news, Allah has freed you
from the hellfire.
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Then he turned to his companions and said: This is

how you should seek absolutionsuch as Bahloul. And
he recited the verse to him, which Allah (The Exalted)
revealed for his case, and gave him the good news
about paradise.(1)
Let us pray the repentance prayer
Now weve learned the meaning of repentance
and recognize its terms, let us declare to Allah (The
Exalted) our sincere repentance. Let us embark upon
the act that our greatest prophet (pbuh&hh) taught
us when he departed his home on Sunday, during the
month of Zul Qadah, asking:O people, who amongst
you, wishes to repent.
The Muslims replied: we all wish to repent O
messenger of Allah.
The prophet (pbuh&hh) said: Wash [ablution]
(1) Al Kashani, Tafsir As-Safi (As-Safi Interpretation), Manshourat Al Alami (Al Alami
Publications), Beirut, Vol. 1, P. 382-384.
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and pray a prayer of four parts.Read in each part the

Opening chapter one time, the Unification chapter
three times, the two Seeking Refuge chapters, and
ask for forgiveness seventy times. Conclude your
prayer with There is no power or strength but from
Allah the Almighty. After this, recite the following:
O Honorable, O Forgiving, forgive all my sins and the
sins of all the believers (men and women) no one will
forgive the sins but You.
The prophet (pbuh&hh) added: any servant from my
nation who performs this act will hear a voice from
the sky calling: O servant of Allah, continue with the
act; youve earned absolution and your sins have been
forgiven. And an angel calls from beneath the throne:
O servant, blessed areyou, your family and progeny.
Another caller says: O servant! You will please your
peers on the Day of Judgment. Another angel calls
saying: O servant! You will die faithful, your religion
will not be taken from you, and your grave will widen
and illuminate.
Another caller says: O servant! Your parents will be
pleased even if youve angered them. Your parents and
offspring will be forgiven while you live inwelfare in
this world and the afterworld.
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Gabriel (pbuh) calls saying: I am the one who visits

you with the angel of death (pbuh), and I command him
to be lenient with you and never let you feel the taste
of death. Instead, the spirit will be unsheathedswiftly
form your body.
The Muslims asked: O messenger of Allah! Can a
servant perform the same in other months?
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The prophet (pbuh&hh) said: Exactly as I described.

In fact, Gabriel (pbuh) taught me these words duringthe
days I was taken on the journey.(1)
Let this prayer be like the heart that changes from
a heart that is worried about a black past to a heart
that is reassured with the remembrance of Allah the
Forgiving.
versusdeath and the afterlife
Why does he, who turns away from the remembrance
of Allah, worry about death?
The reason for his anxiety may be:
A- He thinks that death is just a process leading to
(1) Al Mirza At-Tabrizi, Assayr Ela-Allah (Marching toward Allah), probed and published by al Musawi, Qum, P. 115. Ibn Tawous, Iqbal al Amal, Manshourat Dar al
Hijjah (Al Hijjah publishing house), Beirut, P. 614.
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nonexistence, hence he loses his existence.

B- Or he is ignorant of what happens to him after death.
Therefore, he is afraid of the unknown.
C- Or perhaps he did not prepare himself for
theafterworld because of his wrongdoings and sins.
Any of these three issues can be worrying regarding
death and what comes after.
On the other hand, he who remembers Allah (The
Exalted) recognizes the attribute of justice belonging
to Allah (The Exalted), which cannot harmonize
with the nonexistence of an afterworld where there is
answerability. Otherwise, how can we understand the
justice of Allah (The Exalted) if it does not apply on
the Day of Judgment against the tyrantwho throughout
his life continues while we know that he will die on
a soft bed oppressing the wronged, forcing them to
spend years of torture inside prisons?
The holy Quran points to this issue in this verse:
Or do those who commit evils think We will make
them like those who have believed and done righteous
deeds - [make them] equal in their life and their death?
Evil is that which they judge. And Allah created the
heavens and earth in truth and so that every soul may
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be recompensed for what it has earned, and they will

not be wronged.(1)
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Moreover, the rememberer of Allah (The Exalted)

recites the quality of the wise that belongs to Allah
(The Exalted), Who did not create this world with all its
tiredness and efforts without creating another life that
is different and perfect, which is the purpose behind
this present life. The Holy Quran points to this issue in
this verse: Did you then think that We had created you
without purpose, and that you would not be brought
back to Us?(2)
At this point, the rememberer of Allah (The Exalted)
believes that death is a process that will lead him to a
real world, where he senses his life and existence in a
stronger form because the first and second reasons are
null with respect to him.
The case of he who turns away from Allah (The
Exalted) for the first and second reasons is similar to
the fetus inside his mothers womb. Let use suppose
that Allah (The Exalted) gave him the power of
understanding and dialogue. Therefore, if we ask him:
what is the size of the world in your eyes? He will
reply: it is like the size of this womb of my mother.
(1) The Holy Quran: Al-Jthiyah (The Crouching), chapter 45, verse 21-22.
(2) The Holy Quran: Al-Muminun (the believers), chapter 23, verse 116.
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And if we tell him: O fetus, there is another life

that is much wider than your mothers womb, where
there exists delicious food, enjoyable drinks, and wide
spaces, etc. Will the fetus believe? No, because he is
used to one food, and one drink, which is blood. He
does not believe that there is a different taste and he
is accustomed to one space, the womb, and does not
believe in another wider space.
At this point, some people discuss the movement
of the fetus where they sum together thought and
poetry. Therefore, when the midwife comes wishing
to bring him out of his mothers womb, he will cling
on to it. The arrival of the midwife worries him. He
does not want to come out because he does not believe
in another world. Hence, we can see him clinging on
to his mothers womb, and when he comes out of the
womb into the world he screams a surprising scream.
Had this fetus believed in such a life it would have
delivered itself to the midwife.
The same issue applies to man and death. For
example: The harsh pulling of the spirit happens
because man clings on tightly to it. On the other hand,
the unsheathing of the spirit that is like the pulling of
a hair from dough(1) is due to mans acceptance to
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deliver his soul to the angel that will take him to a life
in which he believes.
The third reason for worrying about death is due to
ones unpreparedness for it, which is the case for most
people.
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Among the most beautiful stories was when some

people asked the prophets companion Abu Zar (RIP):
Why do we hate death? He replied: This is because you
built this world and ruined the afterworld. Therefore,
you hate to be moved from civilization to ruins.(1)
On the other hand, the rememberer of Allah (The
Exalted) prepares himself in a way that makes him
wish for the afterlife, especially if he lives a condition
of love and passion for Allah (The Exalted). This is
because the lover loves to meet his love.
It was narrated that: When Allah decided to (The
Exalted) take the life of Abraham (pbuh), he sent down
the angel of death who said: Peace be upon you O
Abraham. He (pbuh) replied: and peace be upon you
O angel of death. Are you visiting or serving? He
answered: I am rather serving O Abraham, so respond.
Abraham (pbuh) asked: Have you ever met a sweetheart
who took the life of his sweetheart? So the angel of
(1) Same previous source, Vol.6, P. 137.
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death returned and stood before Allah (The Exalted)

and said: Did you hear what your sweetheart Abraham
said? Allah (The Exalted) replied: O angel of death, go
to him and say: Have you ever seen a lover who hates
to meet his love? The lover loves to meet his love.(1)
There is a touching story that expresses the love of
meeting the lord. It tells that the angel of death was
given instruction to take the spirit of a believer of the
children if Israel as well as the spirit of one of the
kings. The king was readying for a trip for which he
ordered a set of clothes, which he had to change several
times until hefound the set that pleased him. Besides,
he ordered a riding animal, which he also had to
change several times until he was pleased with the best
of the animals. Next, Satan came to inspire him with
arrogance and he marched with his soldiers viewing
the people out of haughtiness. Suddenly, a poor man
happened to pass by and greet him, but the king did not
return his greetings. Hence, the man took control of
the animals reins and the king said to him: release the
reins; you have involved yourself in a serious matter.
The man replied: I have a favor to ask of you. The king
said: wait until I come down. The man replied: no, not
now,tyingthe kingwith the reins of his animal. So the
king said: tell me what you want. The man replied: its
(1) Shubbar, Abdullah, Tasliyat al Fouad (Amusing the Heart), P. 17.
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a secret. The king approached his head to him and the

man whispered in his ear saying: I am the angel of death.
The color of the king changed and his tongue trembled.
He said: let me first return to my family, finish some
matters and bid them farewell. The angelreplied: no I
swear in Allah. You cannot see your family and there is
nothing that you can do. Hence, he took his spirit and
the king fell like a piece of board.
126
Later, the angel of death met a believer in the same

condition. He greeted him and the believer returned his
greeting. He said: I have a favor to ask you which I
need to whisper in your ear. He replied: ask it. He said:
I am the angle of death. The man replied: I welcome
someone whom I have been waiting on for so long. I
swear in Allah, there is no one on this earth absent from
methat I wish to meet more than you. At this point, the
angle of death gave him the choiceof goingto finish
some matters of his own, after which he would take
his spirit. But the faithful man replied: I have nothing
more serious or dearer to me than meeting my lord. At
this point, the angel of death said to him: choose the
way in which you wish me to take your spirit.
The man asked: can you do that? He said yes, I was
instructed to do so. The man said: let me perform ritual
wash (ablution) and a prayer of two parts; and please
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take my spirit while I am in a prostration position.

Hence, he took his spirit while in prostration.(1)
Among the most beautiful images of loving to meet
the lord was the struggling life of the Commander
of the Faithful (pbuh). He would - ever since the
beginning of his struggle and while remaining alive
after each battle - visit Allahs messenger (pbuh&hh)
complaining because he had not become a martyr.
Allahs messenger (pbuh&hh) would answer him each
time saying: Rejoice, the martyrdom is marching
behind you.
One of his complaints took place when he (pbuh)
said to the prophet (pbuh&hh) after a victory: O
messenger of Allah, on the day of Uhud Battle, when
a number of Muslims were martyred and I was spared,
which saddened me, didnt you say to me: rejoice
because martyrdom is marching behind you?
The prophet (pbuh&hh) replied: It is true.[And
asked him] How is your patience? Ali (pbuh) said:
O messenger of Allah, this issue does not concern
patience; it concerns rejoicing and thankfulness.(2)
(1) Abu Naeem Abdallah al Asfahani, Holyat al Awliyaa was Tabaqat al Asfiyaa (The
Jewelry of the Commanders and the Rank of the Elite), Beirut, Dar al Fikr, Vol. 6,
P. 202.
(2) Nahjul Balagha (Peak of Eloquence), Vol. 2, Sermon 156.
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Years went by and Ali (pbuh) kept waiting to meet

Allah until he entered the mosque during the month of
Allah (Ramadan). And as he was praying he felt the
strike of the sword on his head and said expressing that
love: I have won, I swear in the lord of Kabah.
128
Besides, his son Imam al Hussein (pbuh) regarded

death as a beautiful issue. Hence, he saw it, whileit
haunted mankind, as a necklace around the neck of a
girl. He said: Death was destined for Adams children
like the necklace was destinedforthe neck of a girl. I
truly miss my ancestors like Jacob missed Joseph in
the past(1)
When he approached the time of his martyrdom,while
others wonderedabout his behavior, seeing his
magnificence, tranquility, and reassurance, he said to
the people: Bepatient children of nobles, death is but
a bridge that will take you from misery and adversity
to spacious heaven and everlasting bliss. Therefore,
which one amongst you wishes to move from a prison
to a castle? The future of your enemy is a future that
will move them from a castle to a prison and torture.
My father spoke to me quoting Allahs messenger
(pbuh&hh) saying that the world is a believers prison
and an infidels heaven. Therefore, death is the bridge
(1) Abdul Razzaq al Muqarram, Maqtal al Hussein (The Slaying of Hussein), 2nd edition,
Qum, Dar al Thaqafah, 1411 AH., P. 166.
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of the faithful to their heaven and the bridge of the

infidels to their inferno.(1)
Therefore, the last issue that was seen from Imam
al Hussein (pbuh), just before his beheading, was his
smile, as narrated by some stories. He smiled after he
taught his household members how to smile in the face
of death, even the youngest among them. For example,
al Qassim, the son of al Hassan, who was immature,
was asked by his uncle al Hussein (pbuh): How do
you regard death my child? He replied: I regard it as
sweeter than honey.
Imam al Hussein (pbuh) smiled at death in
Karbala after teaching his companions the same. One
example was a man named Burair who joked with
Abdul Rahman al Ansari just before his martyrdom.
Therefore, Abdul Rahman told him: this is not the time
for absurdity. Burair replied: My people know that I
never likedabsurdity, young or old as I am. In fact, I am
behaving this way because I am rejoicing our destiny. I
swear in Allah, as soon as we engage with these people
to strike them with our swords for a while we will
afterwards embrace the fair women in heaven.(2)
(1) Muhammad Baqir Al Majlisi, Bihar al Anwar (Oceans of Light), Vol. 6, P. 154 (Also
containing: Al Waasitah Badal al Waasiah).
(2) Mohsin al Amin, Ayan Ash-Shia(Lords of Shia), probed by Hassan al Amin, (Printing
date unknown), Beirut, Dar At-Taaruf (At-Taaruf Publishing House), (Number of
editions unmentioned), Vol. 1, P. 601-602.
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May Allah bestow mercy upon our martyrs who

learned from the Commander of the Faithful (pbuh)
how to love the meeting with Allah (The Exalted) as
well as from Imam al Hussein (pbuh) how to smile at
death. Hence, they manifested this love through their
expressive wills.
130
I myself read the will of a martyr of the Islamic

resistance in Lebanon. It reads: I must knock the door
of death. Is it not true that death comes to man once
in a life time? Therefore, why dont we go after it?
Besides, death is very sweet and beautiful if it happens
in the way of Allah. I cannot find a way shorter than
martyrdom in order to reach heaven.
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Summary
He who wishes to live happily must search for that
which will achieve tranquility within his heart. He
must keep away fromlimited pleasure that can lead to
disproportionate punishment. He must also seek that
which can keep him away from troubling anxiety tied to
the achievement of his aspirations,tied to the maintaining
of these accomplishments,tied to fears of disaster
striking, tied to past actions the outcomes of which are
terrifying, tied to a future where he faces death that will
end his existence or trials for which he is unprepared.
Man will not gain reassurance within his heart
defying all these anxieties but by the remembrance of
Hence, when he invokes the names and titles of
Allah (The Exalted) inside his mind and heart, his
tiredness will be accompanied by rejoicing in rewards.
Besides, his anxiety will be removed by the clarity of
assignment, the gravity of compensation, the guarantee
of protection, and the love of meeting the beloved.
At this point, the rememberer of Allah (The Exalted)
will experience reassurance within his heart and the
pleasure of remembrance. The Commander of the
Faithful (pbuh) indicated to this issue when he was
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quoted as saying: The remembrance of Allah is the

delight of each pious, and the pleasure of each man
with certainty.(1)
Therefore, the task of remembrance of Allah (The
Exalted) was prioritized by Allah for man to achieve
his purpose.Hence, Allah (The Exalted) said: and
the remembrance of Allah is greater.(2)
132
Therefore, Allah (The Exalted) called upon us to

remember Him extensively because this plays a role
in the happiness and perfection of man. Hence His
exaltedness said: O you who have believed, remember
Allah with much remembrance. And exalt Him morning
and afternoon.(3) His exaltedness also says: That we
may exalt You much.(4)
For this reason, the Commander of the Faithful
(pbuh) gives us instruction on how to overwhelm our
lives with the remembrance of Allah (The Exalted)
through the illuminating words in his supplication
Kumail which reads in a part, I beseech Thee in
Thy righteousness, holiness, and Thy greatest titles
and names to render my times during nights and days
overwhelmed with Your remembrance
(1) Muhammad Ar-Rayshahri, Mizan al Hikmah (The Scale of Wisdom), Vol. 2, P. 965.
(2) The Holy Quran: Al-Ànkabt (The Spider), chapter 29, verse 45.
(3) The Holy Quran, Al-Azb (The Combined Forces), chapter 33, verses 41-42.
(4) The Holy Quran, h (Ta-Ha), chapter 20, verse 33.
Kinds of remembrance
The aforementioned remembrance rotates around
its basic meaning, which we will summarize followed
byexplanation of other forms of remembrance.
1- Remembrance by the mind
When the mind remembers Allah (The Exalted)
by invoking His names and titles, such remembrance
will accompany many worrying questions, which are
tied to dogma and ideology. Hence, the mind will
settle in reassurance when it receives answers by such
remembrance, after which it will record its reassurance
and certainty on the board of the heart. Next, man will
move on to another remembrance.
2- Remembrance by the heart
When the heart remembers Allah names and titles it
will be attracted towards absolute perfection, ascending
man in his good relationship with the lord by following
the straight path on which all troubles disappear to be
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replaced by sweetness and delights.

3- Remembrance by thetongue
When the heart adorns Allah (The Exalted) the
tongue will be incited to recite His words, names,
and titles. This issue was quoted in the words of the
Commander of the Faithful (pbuh), which reads, He
who loves something extols it fervently.(1)
134
Therefore, a rememberer of Allah (The Exalted)

reads the Holy Quran with intimacy, answering the
invitation of Allahs messenger (pbuh&hh): You must
recite the Quran and remember Allah extensively. It
will mirror your remembrance in the heavens and will
be your light on earth.(2)
The rememberer will craft his invitation to Allah (The
Exalted) by embracing different arts, singing the titles
of Allah (The Exalted), corroborating his relationship
with Him by enhancing his knowledge of Him. This
issue was encouraged through the supplication of Imam
Zein al Abideen (pbuh) which reads in a part: Praise
belongs to Allah, the Last, without a last behind Him.
Beholders eyes fall short of seeing Him, describers
imaginations are not able to depict Him. He originated
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the creatures through His power with an origination.

He devised them in accordance with His will with a
devising. Then He made them walk on the path of His
desire, He sent them out on the way of His love. They
cannot keep back from that to which He has sent them
forward, nor can they go forward to that from which
He has kept them back.
The rememberer loves to recall Allah (The Exalted)
for a long period in consolidation with the epithet of
Moses who was asked by his God: And what is that
in your right hand, O Moses? He said, It is my staff; I
lean upon it, and I bring down leaves for my sheep and
I have therein other uses.(1)
One can notice that Allahs question was limited to
naming that which was in his hand. A sufficient answer
would be that it is my staff. However, why did Moses
(pbuh) expand his answersaying that he leaned upon it
and that he brings down leaves for his sheep and other
uses?
Someone would answer: This is because Moses
knew that he was talking to the beloved, hence, he
wished to lengthen his speech with Him.
(1) The Holy Quran: h (Ta-Ha), chapter 20, verses 17-18.
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4- Remembrance by the eye

When the heart becomes passionate the eye will be
drawn toward the beloved.The eye will be happy to see
the beloved if possible. Moreover, the eye loves to see
all that belongs to him. Hence, we can see it crying
when viewing his image, rejoicing in reading his letter,
attracted to his belongings, like when Qais passed by
his love Laila reciting:
The following is a translation of part of the Arabic
poem:
136
I pass by the house, the house of Laila
I kiss the wall and the wall behind
It is not the house that made my heart passionate

It is the love of those who live in it
This is why the passionate heart of the rememberer

of Allah (The Exalted) runs through the passion of his
eyes, causing him toenvision Allah (The Exalted) while
knowing that He cannot be seen by sight but by the
imagination of the heart that can see the unimaginable.
This issue was expressed by the Commander of the
Faithful (pbuh) when he was quoted as saying: I did
not worship a deity whom I cannot see. Anything I see,
I see Allah in it, before it, or with it.(1)
(1) Muhammad Ar-Raishahri, Mawsouat al Aqaed al Islamiyah (Islamic Doctrine Encyclopedia), 1st edition, Qum, Dar al Hadith, 1425 AH, Vol. 3, P. 76.
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Therefore, happiness will overwhelm the eye when:

A- You view the book of Allah (The Exalted) in a way
which Allah (The Exalted) admires and is regarded
by Him as an act of worship. The prophetic speech
described this issue saying, Viewing the Quran is
worship.(1)
Allah had mercy on Imam al Khomeini (RIP) when
he was asked by the doctor, following a surgery, not to
read the holy Quran. The doctor knew that the Imam
(RIP) persistently recited the Quran. But Imam al
Khomeini (RIP) replied: I simply consented to this
surgery in order to keep reading the Quran.
B- Your eyes water for fear of Allah (The Exalted). In
relation to this matter, the Epithet of Moses asked
Allah (The Exalted) saying: O lord, what is the
reward for him whose eyes shed tears from fear of
You? Allah (The Exalted) replied: I shield his face
from the searing fire and secure him from the greater
fear.(2)
C- You spend the nights in the way of Allah. Allahs
(1) Ali An-Namaazi Ash-Shahroudi, Mustadrak Safinat al Bihar, probed by Hassan Bin
Ali An-Namazi, (Printing date unknown), Qum, Moassasat An-Nashir al Islami (Islamic Publisher Foundation), 1419 AH, Vol. 10, P. 86.
(2) At-Tabarsi, Makarim al Akhlaq (Nobility of Character), 6th edition, Qum, Manshourat
As-Sharif Ar-Radhi (As-Sharif Ar-Radhi Publications), 1972 AD, P. 316.
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messenger (pbuh&hh) was quoted as saying: The

hellfire was forbidden from the eye that burned the
midnight oil in the way of Allah.
(3) Ibn Tawous, Al Amaan Min Akhtaar al Asfaar
(Keeping Safe from the Dangers of Traveling),
probed by Moassasat Al-Albayt Le-Ehyaa AtTorath (Al-Albayt Foundation for Reviving the
Tradition), 1st edition, Qum, 1409 AH, P. 135.
138
The passionate glorifier of Allah (The Exalted) will

avoid looking at that which generates the anger of Allah
(The Exalted). This way his eyes will join the eyes that
will be secured from the hellfire. On this matter, there
is a quotation in the prophetic Hadith which reads,
The hellfire was forbidden from the eye that shunned
away from the forbiddances of Allah.(1)
Therefore, he will not give them any interest and
they will not take his attention away from Allah (The
Exalted) towards the forbiddances, such as peeking at
women with lust or viewing the TV stations that display
corruption coupled with the corrupt internet websites.
These issues will take his attention away from the
glorification of Allah (The Exalted). The Commander
of the Faithful (pbuh) warned us about this issue by
saying: No organ is lesser in thankfulness than the eye.
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Therefore, do not help it with its desires or it will take

your attention away from the glorification of Allah.(1)
5- The Glorifying ear
It was narrated that poet Abu Nowas once heard the
debate of two boys. One said to the other: do you know
what Abu Nowas meant when he said:
Give me wine and tell me this is wine
And dont tell me a secret if disclosure is possible
His companion said: when man sees wine his eyes
finds pleasure in it. When his hand touches its cup his
senses find pleasure in it. When he smells it his nose
finds pleasure in it. And when he drinks it his tongue
finds delight in it. His ear remains, and he says: tell me
it is wine.
Wine according to the terminology of connoisseursis
the fountain of taste, which generates cognitionof the
direct presence of the self.
Therefore, when the heart becomes passionate in
Allah (The Exalted), the ear finds warmth in listening
to His words, names, and titles. Hence the hearing of
the ear will become a glorification as described by the
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Commander of the Faithful (pbuh) who was quoted as

saying: A listener to a glorifier of Allah is a glorifier
himself.
6- Remembrance by prayers
140
All kinds of worship represent a glorification of Allah

(The Exalted). However, the holy book distinguished
the prayers through the words of his exaltedness:
worship Me and establish prayer for My remembrance.(1)
The glorifier of Allah (The Exalted) finds the prayer
distinctive because the prayer has a special quality. It
purifies the heart and cleans it from all abnormalities.
This issue is shown in the following story:
It was narrated that the Commander of the Faithful
(pbuh) visited the public and said: Which verse of
Allahs book should be a favorite?
Some of them said: Indeed, Allah does not forgive
association with Him, but He forgives what is less than
that for whom He wills.(2)
He said: It is good but it is not the one.
Others said: Say, O My servants who have
transgressed against themselves [by sinning], do not
(1) The Holy Quran: h (Ta-Ha), chapter 20, verse 14.
(2) The Holy Quran: An-Nis (The Women), chapter 4, verse 48.
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despair of the mercy of Allah (1)

He (pbuh) said: It is good but it is not the one.
Others said: And those who, when they commit an
immorality or wrong themselves [by transgression],
remember Allah and seek forgiveness for their sins (2)
He (pbuh) said: It is good but it is not the one.
In the end, the people gave up.
He (pbuh) said: What is wrong with you Muslims?
They said: We swear in Allah, we have nothing else
to say? And he said: I heard Allahs messenger
(pbuh&hh) saying: The most favorite verse of Allahs
book is: And establish prayer at the two ends of the
day and at the approach of the night. Indeed, good
deeds do away with misdeeds. That is a reminder for
those who remember.(3) He read the entire verse and
said to me: O Ali, I swear in the One that sent me
with righteousness as a herald, anyone who readies for
his ablution will render sins fall off his limbs. Hence,
if he receives [Allah] with his face and heart he will
not depart his prayer before he receives absolution, like
his first day when his mother gave birth to him. If he
(1) The Holy Quran: Az-Zumar (The Troops),chapter 39, verse 53.
(2) The Holy Quran: li Ìmrn (Family of Imran),chapter 3, verse 135.
(3) The Holy Quran: Hd (Hud), chapter 11, verse 114.
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commits anything between prayers he will receive the

same. In the end, he counted five prayers. Then added:
O Ali, the rank of the five prayers regarding my nation
is like a river running by the door of someone. Hence,
should he find any dirt on his body and washes in that
river five times a day, would his body still be dirty?
This is how the five prayers are for my nation.(1)
Therefore, the difference between repentance and
prayer is that repentance conceals sins whereas the
prayer erases them.
142
By giving importance to the prayer, Allahs

messenger (pbuh) stressed on the caring role for prayer,
which will lift anxiety and grief from man. The prophet
(pbuh) was quoted as saying: Any servant who gives
attention to the prayer times and the suns positions, his
soul will be secured at the time of death, his worries
and sadness will disappear, and he will find salvation
from the hell.(2)
We must stress on giving attention to the times
of prayers. The glorifier of Allah (The Exalted) puts
Allah before everything. Hence, when the prayer
time commences, nothing will distract his mind from
(1) Muhammad Ar-Rayshahri, As-Salat Fil-Kitab Was-Sunnah (Prayer according to the
book and Sunnah), probed by Dar al hadith, 1st edition, (Number of editions unmentioned), P. 144.
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it. Allah (The Exalted) with respect to him is before

everything.
At this point, Imam al Sadiq (pbuh) - explaining
the equilibrium in the believers character, his special
relationship with Allah (The Exalted) and his work in
the community - was quoted as saying: Two qualities
should be present in him or he will be isolated, isolated,
and isolated! And was asked: What are they? He (pbuh)
said: Praying on time, maintaining prayers, and giving
comfort.(1)
Therefore, performing prayers at the beginning of
their time is a basic term of the program of he who
wishes to take the path to Allah (The Exalted), he who
wishes to reach the truth. This is a program of three
points:
1. Performing duties and abandoning forbidden issues.
2. Loyalty
3. Praying at the beginning of the time.
Prayerand the presence of heart
For a prayer to be a true manifestation of the
glorification of Allah (the Exalted) the servant must
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perform it with his heart attendant (mindfulness).

Imam al Sadiq (pbuh) was quoted as saying: If you
consecrate yourself for prayers, be mindful. The more
attentive you are the more caring your lord will be
towards you. If your mind shuns away Allahs care will
shun away from you. Perhaps a fraction of your prayer
(third, fourth or sixth) will be accepted, depending on
how long the servant was mindful during his prayer.(1)
How do you prepare your heart for prayer?
144
When you speak to someone you love, you will be

attentive and careful about each word spoken, which
means that your heart will be completely present as
you speak to him.
Therefore, the main issue regarding your hearts
attendance is by feeling that you are addressing Allah the
omnipresent, listener, and answerer. In order to achieve
such an attendance, here are some recommendations:
First: Enrich yourself with the significance of
prayer
Prayer for example:
A- It is the head of Islam after ones recognition of the
(1) Same previous source, Vol. 81, P. 266
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religion(1), as quoted by the noble prophet (pbuh&hh).

B- Its reward given to the servant is manifested in the
following:
1. If he stands up for prayer goodness will pour on him
from the heavens.
2. The angels will float from beneath his feet up to the
firmament.
3. One angel will call saying: O praying servant, if you
only knew who you are imploring you would never
have resigned(2).
Second: Empty your heart but from Allah (the
Exalted)
The issue that stands in the way of the hearts
attendance is mostly due to imagination and the
incessant thoughts that keep filling the mind and heart;
hence, man might feel like an imaginary bird that can
fly from one branch to another.
Taking control of the imaginary bird can be
achievedby special spiritual education through which
(1) Same previous source, Vol. 74, P. 127
(2) Hadi An-Najafi, Mawsouat Ahadeeth Ahlul Bayt (The prophets household speeches
encyclopedia), 1st edition, Beirut, Dar Ehyaa At-Torath al Arabi (Arabic Tradition
Reviving Publishing House), 1423 H, Vol. 6, P 96.
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man can sense the divine presence that will cast away
other issues.
However, there are instantaneousissues that can help
control the imaginary bird such as:
146
That man finds the initiative to get rid of his

instantaneous issues. Hence, if he suffers a headache or
stomachache for example, just before his prayers time
commences, he must try to treat these issues so that
they do not occupy his mind away from his address to
Allah (the Exalted). A man called Abu Ad-Dardaa
was quoted as saying: Part of mans jurisprudence
necessitates that he begins with his need before
commencing the prayer. This way he will begin with
his heart attentive.
1. He must be resolvedin suppressing his imagination.
2. He must focus on the important issues that the lord
embraced and must keep away from that which He
hates for example, while in a standing position he
focuses onthe point of his prostration. Hence,he must
keep away from diversions such as the image before
him as well as the open door and other similarities.
3. He must contemplate the meaning of his words.
4. He must firstly give attention to issues which Imam
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Zein el Abideen (pbuh) regarded as reasons for the

hearts nonattendance. This issue can be found in the
Sahar supplication, known as the supplication of Abi
Hamza Ath-Thamali, which explains the condition and
the reasons. Part of it reads:
O Lord! I, whenever I thought I was prepared and
ready and rose to pray, before Your hands, and confided
in You, You cast sleep on me when I prayed, and You
prevented me from confiding in You when I confided,
Why is it that whenever I felt content about the goodness
of my core, and my companionships have neared that
of the repenters, a sin would occur and cause my feet to
stumble, and deprive me from Your service.
1. O my Master, Maybe You have expelled me from
Your door, and retired me from Your service.
2. Or maybe You observed my disregard of Your right
on me and thus distanced me.
3. Or maybe You saw me headed away from (Your
path) and thus You withdrew me.
4. Or maybe You found me to be in the position of the
liars so You rejected me.
5. Or maybe You saw that I was not grateful of Your
rewards so You deprived me.
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6. Or maybe You observed my absence from the

assembly of the scholars and thus put me down.
7. Or maybe You found me to be one of the unheeding
so You despaired me from Your mercy.
8. Or maybe You found me frequenting the assembly
of the unfaithful, so between me and them You
deserted me.
9. Or maybe You did not like to listen to my prayers so
You distanced me.
148
10. Or maybe You equated me with my crime and sin.

11. Or maybe You punished me for my lack of shyness
from You.
We conclude the words with the attendance of
the heart during prayers, which Imam al Khomeini
(RIP) explained in his book Tahrir al Wasila: While
performing the words and deeds of a prayer, the servant
must keep his heart attendant. The only part that will be
counted from a servants prayer is the part where he is
mindful. In other words, it is ones mindfulness while
in prayer, giving attention to his words, fully attentive
while in presence of the worshiped (the Exalted). One
must also sense His greatness and the majesty of His
greatness. His heart must think of no one but Him.
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Hence, he will see himself standing before the king

of the kings, the great of the great, addressing and
beseeching Him. Once he feels these issues his heart
will be humbled in fear before His greatness. And he
will find himself negligentin performing duties towards
Him which will inspire fear in his heart. And he will
notice the spaciousness of His mercy hence will beg for
His absolution. In the end, he will experience a state of
both fear and hope, which is the quality of the perfect.(1)
Remembrance by sincerity of pledging
allegiance to the rightful commander
Allah (the Exalted) limited the reassurance of the
heart to the glorification of Allah (the Exalted) as the
holy Quran explains.
It states that any act which can generate reassurance
within the heart must be a speech about the glorification
of Allah (the Exalted).
Based on this foundation, we read His words:
Certainly was Allah pleased with the believers when
they pledged allegiance to you, [O Muhammad], under
the tree, and He knew what was in their hearts, so He
sent down tranquility upon them(2)
(1) Ruhullah al Khomeini,Tahrir al Wasilah (Path Edition), 2nd edition, holy Najaf, Dar
al Kutub al Elmiyah (Knowledge Books Publishing House), 1409 AH, Vol. 1, P. 155
(2) The Holy Quran: Al-Fat (The Victory), chapter 48, verse 18.
149
Finding Happiness
The verse declares that the tranquility and

reassurance of the hearts of these believers was based
on their sincere allegiance to Allahs messenger.
It is obvious that pledging allegiance to the rightful
commander and his followers will add reassurance to
the heart. It begins by defining the commandmentof
the believers in a clear form. Hence, the believers will
not worry while on the path as long as they perform
their commandment.
150
This tranquility is the same reassurance that Allah

(the Exalted) grants to the commander and those
struggling in His way in the battlefields or during any
confrontation as they advance with obedience to the
divine assignment.
Allah (the Exalted) said: Then Allah sent down His
tranquility upon His Messenger and upon the believers
and sent down soldiers angels whom you did not see (1)
Allah (the Exalted) also said: But Allah sent
down His tranquility upon His Messenger and upon
the believers and imposed upon them the word of
righteousness (2)
(1) The Holy Quran: At-Tawbah (The Repentance), chapter 9, verse 26.
(2) The Holy Quran: Al-Fat (The Victory), chapter 48, verse 26.
Finding Happiness
O Allah, render us reassured glorifiers with

perseverance so that Your invitation to us when we
depart this world be:[To the righteous it will be said],
O reassured soul, Return to your Lord, well-pleased
and pleasing [to Him], and enter among My [righteous]
servants, and enter My Paradise.(1)
[All] praise is [due] to Allah, Lord of the worlds.
151
(1) The Holy Quran: Al-Fajr (The Dawn), chapter 89, verses 27-30.
Sources and References

All references are in Arabic except the Holy Quran,
which comes in English version besides the Arabic.
1. The Holy Quran Arabic or EnglishVersion
-A2. Author Mohsen Al Ameen, Ayan ash-Shia, probed
by Hassan al Ameen, (Printing date unknown)
Beirut, Dar At-Taarof, (edition number unknown).
3. Author Ibn Tawous, al Aman min Akhtar al Asfar
(Keeping safe when traveling), probed by Al alBayt Foundation to Revive the Tradition, 1st edition,
Qum, 1409 AH.
4. Author Ibn Tawous, Iqbal al Amal, (Printing
date unknown), Beirut, (Number of editions
unmentioned).
-A5. Author Murtada Mutahari, Al Aql Wal Qalb (The
Mind and the Heart), 3rd edition, Beirut, Imam
153
Finding Happiness
Khomeini Cultural Center, 2008 AD.

-B6. Muhammad Baqir Al Majlisi, Bihar al Anwar, 3rd
edition, Dar Eyhaa At-Torath al-Arabi, Beirut, 1403 AH.
-Gh7. Author al Mirza At-Taqi, Ghnaem al Ayam, probed
by Abbas Tabrizyan, 1st edition, Qum, Islamic
Media Bureau, volume 5, 1420 AH.
154
-H8. Author Abdullah Shubbar, Haqul Yaqin fi Marifat

Usul Ad-Dean, 1st edition, Beirut, Dar al Adwaa,
1404 AH.
9. Author Abu Naem Ahmad Bin Abdallah al
Asfahani,Holyat al Awliyaa wa Tabaqat al Asfiyaa,
(Printing date unknown), Beirut, Dar al Fikr,
(Number of editions unmentioned).
-K10. Author Muhammad Bin Yacoub al Kulaini, al Kafi,
probed by Ali Akbar al Ghafari, 4th edition, Qum,
Dar al Kotob al Islamiyah, (Number of editions
unmentioned).
Finding Happiness
-L11. Author Muhammad Bin Mukarram Ibn Manzour,

Lisan al Arab, (Printing date unknown), Beirut, Dar
Sadir, (Number of editions unmentioned).
-M12. Author Ar-Raghib al Asfahani, al Hussein Bin
Muhammad, al Mofradat fi Gharib al Quran, 1st
edition, Egypt, al Maimniyah, 1324 AH.
13. At-Toraihi, Majma al Bahrain (Bahrain Collection),
probed by Ahmad al Husseini, 2nd edition, Qum,
Publications and Islamic Culture Bookshop, 1408
AH.
14. Author Muhammad Ar-Raishahri, Mizan al Hikmah,
1st edition, Beirut, Dar al Hadith publishing house,
1421 AH.
15. Author Ash-Shahid Ath-Thani, Maskan al Fouad,
probed by Al al-Bayt Foundation to Revive the
Tradition, 1st edition, Qum, 1407 AH.
16. Author al Mirza An-Nouri, Mustadrak al Wasail,
probed by Al al-Bayt Foundation to Revive the
Tradition, 1st edition, Qum, 1408 AH.
155
Finding Happiness
17. Author Muhammad Ar-Raishahri, Mawsouat al

Aqaed al Islamiyah (Islamic belief encyclopedia),
1st edition, Qum, Dar al Hadith, 1425 AH. volume
3, page 76.
18. Author Hadi An-Najafi, Mawsouat Ahadeeth
Ahlul Bayt (The Prophets Household Speeches
Encyclopedia), 1st edition, Beirut, Dar Eyhaa AtTorath al-Arabi, 1423 AH.
156
19. Author Ali An-Namazi Ash-Shahroudi, Mustadrak

Safinat al Bihar, probed by Hassan Bin Ali AnNamazi, (Printing date unknown), Qum, Islamic
Publisher Foundation, 1419 AH.
20. Author At-Tabarsi, Makarim al Akhlaq, 6th edition,
Qum, Manshourat As-Sharif Ar-Radhi (As-Sharif
Ar-Radhi Publications), 1972 AD.
-N21. Author Imam Ali (pbuh), Nahjul Balagha (Peak of
Eloquence), collected by Ash-Sharif Ar-Radhi, and
probed by Muhammad Abdo, 1st edition, Qum, Dar
Az-Zakhaer, (Number of editions unmentioned).
-Q22. Author Nematallah al Jazaeri, Qasas al Anbiyaa
Finding Happiness
(the prophets stories), (Printing date unknown),

Manshourat As-Sharif Ar-Radhi (As-Sharif ArRadhi Publications), Qum, (Number of editions
unmentioned).
-S23. Author al Hasani, Seerat al Mustafa (The Chosen
Biography), (Printing date unknown), Manshourat
Dar al Qalam (al Qalam House Publications), Beirut,
(Number of editions unmentioned).
24. Author al Mirza At-Tabrizi, As-Sayro Elallah
(Marching to Allah), probed and published by al
Musawi, Qum.
25. As-Safir newspaper, June, 30, 2004 AD.
-26. Author Muhammad Ar-Rayshahri, As-alat FilKitab Was-Sunnah, probed by Dar al Hadith,
1st edition, Dar al Hadith, (Number of editions
unmentioned), page 144.
-Sh27. Author al Mazandarani, Sharh Usul al Kafi, probed
by Abi Hassan Ash-Sharani, 1st edition, Beirut,
157
Finding Happiness
Dar Ehyaa At-Torath al Arabi (Arabic Tradition

Reviving Foundation).
-T28. Author Muhammad Bin Ali As-Saddouq, book
At-Tawhid, probed by Hashim al Hussaini AtTahrani, (Printing date unknown), Qum, Jamaat al
Mudarrisin, (Number of editions unmentioned).
30. Author Muhammad Al Mashadi, Tafsir Kanz AdDaqaeq, (Printing date unknown), Qum, 1407 AH.
158
31. Author Ruhullah al Khomeini, Tahrir al Wasilah,

2nd edition, Holy Najaf, Dar al Kutub al Elmiyah,
1409 AH.
Contents
Introduction............................................................................................................. 7
Every Mans Wish.................................................................................9
What is the wish of every human being?.........................9
Fame and Happiness...........................................................................15
Power and Happiness.........................................................................16
Happiness regarding other issues............................................17
The latenthappiness..............................................................................18
How to make your heart happy?..............................................19
Examples of the reassured souls..............................................22
How does the heart become reassured?............................25
The second answer is that of the Quran............................28
Drawingsreflecting nature and contemplation............31
A- Knowledge...........................................................................................42
159
Finding Happiness
How does the remembrance of Allah lead to the

reassurance of the heart?........................................................................49
The case of he who does not remember Allah (The
Exalted)..................................................................................................................50
A- Worrying about achieving an outcome......................60
B- Worrying aboutlosing gains.................................................61
C- Worrying aboutnegative emergencies.........................62
160
D- Worrying about the past...........................................................62

E- Worrying about death and the afterworld................63
Summary........................................................................................................65
The state of the rememberer of Allah (The Exalted).....66
Remembrance by mind.....................................................................69
Remembranceby heart.......................................................................70
The rememberer of Allah versus tiredness, greed,
and the five concerns.................................................................................71
The fruit of affliction..........................................................................84
Affliction and Allahs reward.....................................................85
Finding Happiness
A- Miscarriage..........................................................................................86
B- The death of a child.....................................................................86
C- Physical Illness.................................................................................87
Mans remembrance of Allah during affliction.........89
The effects of repentance:..............................................................97
How does a sinner repent to Allah (The Exalted)?.100
1- Remorse................................................................................................101
2- Determination..................................................................................102
3- Giving the people their rights...........................................102
An-Noraqi and the apple..............................................................107
Paying debts that belong to Allah (The Exalted)..109
A- Daily prayers...................................................................................110
B- Signs prayers [solar or lunar eclipse,
earthquakes]....................................................................................................110
C- Fasting...................................................................................................110
D- Almsgiving (Zakat)...................................................................110
161
Finding Happiness
E- The Fifth taxation........................................................................ 111

F- Starving the flesh grown from forbidden food.111
G- Letting the body taste the pain of obedience...112
Let us read this story together.................................................113
Let us pray the repentance prayer........................................118
versusdeath and the afterlife............................................................120
162
Summary.......................................................................................................... 131
Kinds of remembrance...................................................................133
1- Remembrance by the mind................................................133
2- Remembrance by the heart..................................................133
3- Remembrance by thetongue..............................................134
4- Remembrance by the eye......................................................136
5- The Glorifying ear.......................................................................139
6- Remembrance by prayers.....................................................140
Prayerand the presence of heart............................................143
Finding Happiness
How do you prepare your heart for prayer?...............144

Remembrance by sincerity of pledging allegiance to
the rightful commander........................................................................149
163
Other Publications of the Author

1- Haqiqat al-Jafr end Ash-Shia (The truth of al-Jafr
Book with respect to the Shias), Dar As-Safwah
(Publishing House)
2- Haqiqat Mushaf Fatima end Ash-Shia (The truth
of Fatimas Quran with respect to the Shias), Dar
As-Safwah (Publishing House). This book won the
Best Book Prize in 2003 A.D. at the International
Commandment Festival in Iran.
3- Wilayat al-Faqih, Bayn al Badaha wa al-Ekhtilaf
(Supreme Jurist Leadership, amid intuition and
differences), Dar As-Safwah (Publishing House).
This is a Masters thesis that was awarded excellence
coupled with commendation and recommendation
for publishing.
4- Dourous Fee elm Ad-Dirayah (Lessons in cognitive
science), Dar As-Safwah (Publishing House),
approved for use by the religious studies curriculum.
5- Mizan as-Siyar Wa As-Solouk (The Scale of
Biographies and Conduct), Dar As-Siraj Lith-
165
Finding Happiness
Thaqafah Wa An-Nashr (As-Siraj House for Culture

and Publishing).
6- Kayfa Tajal Waladaka Salihan (How to make
your child righteous?), Dar As-Siraj Lith-Thaqafah
Wa An-Nashr (As-Siraj House for Culture and
Publishing).
166
7- Kayfa Tarje Kama Waladatka Ummuk (How to

leap back to the day when your mother gave birth
to you?), Dar As-Siraj Lith-Thaqafah Wa An-Nashr
(As-Siraj House for Culture and Publishing).
8- Limaza Noqallid? Kayfa Wa Man? (Why do we
imitate? How and Whom?), Dar As-Siraj LithThaqafah Wa An-Nashr (As-Siraj House for Culture
and Publishing).
Translations to English and French by:
(Noun Center for printing and translation)
8-Why do we imitate? How and whom? English issue.
(Noun Center for printing and translation)
8-Pourquoi imiter? (suivre un concept) Comment? Et
qui? French issue. (Noun Center for printing and
translation)
9- Wa Layal (in) Ashr [And [by] ten nights (Inspirational
Finding Happiness
Ashura)], Dar As-Siraj Lith-Thaqafah Wa An-Nashr

(As-Siraj House for Culture and Publishing).
10- Nidaa Ar-Rahil (Departure invitation (Death and
the Partition [amid both words]), Dar As-Siraj LithThaqafah Wa An-Nashr (As-Siraj House for Culture
and Publishing).
11- Dalil al-Arousayn (The bride and bridegroom
manual, from Engagement to Marriage), Dar AsSiraj Lith-Thaqafah Wa An-Nashr (As-Siraj House
for Culture and Publishing).
11-The bride and bridegroom manual, from Engagement
to Marriage, English issue.
12-Barqiyyat al-Hussein peace be upon him (Al
Husseins telegram), Dar As-Siraj Lith-Thaqafah
Wa An-Nashr (As-Siraj House for Culture and
Publishing)
13- Thalath Houqouq Lihayat Zawjiyyah Najiha (Three
rights made for a successful marital life), Dar AsSiraj Lith-Thaqafah Wa An-Nashr (As-Siraj House
for Culture and Publishing).
14- Saadat Az-Zawjayn Fee Thalath Kalimat (The
spouses happiness in three words), Dar As-Siraj
Lith-Thaqafah Wa An-Nashr (As-Siraj House for
167
Finding Happiness
Culture and Publishing).

15- Hakaza Takoun Saeedan (Finding Happiness),
Dar As-Siraj Lith-Thaqafah Wa An-Nashr (As-Siraj
House for Culture and Publishing).
16- Wa Atmamnaha Biashr (And we completed it with
ten others (Inspirational Ashura)), Dar As-Siraj LithThaqafah Wa An-Nashr (As-Siraj House for Culture
and Publishing).
168
17- Al-Masael al-Musaffat Fee Ahkam At-Tahara Wa

As-Salat (Chosen matters regarding the rules of
purification and prayer).
18- Ahkam An-Nisaa (Women Matters).
19- At-Tableegh Min Wahei At-Tajribah (Information
inspired by experience).
20- Paulo em busca da verdade (Paulo, in search of
the truth), Portuguese issue.
21- ISLAM NO ORACAO A <<Assalat>> (Prayer in
Islam), Portuguese issue.
22- Khoyout Al Qubbaah (Hat linings), Dar As-Safwa
(Publishing House).
23- Hayek Al Qubbaah (Hat weaver), by Imam Sayyid
Finding Happiness
Abdul Hussein Sharaf Ed-Dean, Dar As-Safwa

(Publishing House).
24- Shahrullah (The month of Allah Decorum
Occasions Commanders), Bayt As-Siraj LithThaqafah Wa An-Nashr (Lantern House for Culture
and Publishing).
25- Yasalounaka An Allah (They ask you about Allah),
Bayt As-Siraj Lith-Thaqafah Wa An-Nashr (Lantern
House for Culture and Publishing).
25-1- They ask you about Allah, English issue.
26- Yasalounaka An al-Anbiyaa (They ask you about
the prophets), Bayt As-Siraj Lith-Thaqafah Wa AnNashr (Lantern House for Culture and Publishing).
27- Yasalounaka An al-Aèmmah (They ask you about
the Imams peace be upon them), Bayt As-Siraj LithThaqafah Wa An-Nashr (Lantern House for Culture
and Publishing).
28- Yasalounaka An al-Waley (They ask you about
the guardian), Bayt As-Siraj Lith-Thaqafah Wa AnNashr (Lantern House for Culture and Publishing).
29- Kayfa Nabni Mujtamaan Arqa (How do we build
an advanced society).
169
Finding Happiness
30- Kayfa Natawasal Ma An-Nas (How do we

communicate with the people).
31- Qafilat al-Bashariyah, Min Safinat Nuh Ela Dawlat
al-Mahdi (The caravan of mankind, from the time of
Noahs ark until the time of the state of al-Mahdi
the guided one; may Allah hasten his advent).
You can review all these books and more
at siraj-alqaem website.
170
www.sirajalqaem.com
akrambaraket@sirajalqaem.com

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Finding Happiness

Book: Finding Happiness

The Author: Sheikh Dr. Akram Barakat

Publisher: Dar As-Siraj Lith-Thaqafah Wan-Nashr (As-Siraj House for

First Edition: Beirut, 2014 AD - 1435 AH

Special thanks go to translator Fouad Rustom

In the name of Allah,

A Series of Al Qaem Pulpit Sermons

These issues address the needs of society

depression, which is the case in varying degrees for a

As in the case of the previous series from Al Qaem

Every Mans Wish

percentage of happy people?

Next, read the following study(1) that was conducted

The result was:

You can observe that the outcome in this context:

their aspirations. However, the outcomewas against

The previous report quotes experts that only 15%

says: A wide variety of individuals overstate the

There is a scientific study that indicates to this

-- 34% were musicians

once he is crowned, his thirst continues despite his

2. Do not be occupied with the past

9. Do not be shattered by trivialities

Q: How can we please the nose?

and it was called heart because it can be home to both

A previous Lebanese study caught my attention

Reassurance about future

Satisfaction with life

Feeling pleased and satisfied

Feeling joy and pleasure

Remarkably the holy Quran used the term tranquility

where the aforementioned three powers wrestle with

On the other hand, a soul will become stable, tranquil

or I perish therein, I would not abandon it.(1)

prophets and good servants examples of the reassured

However, this did not affect his inner tranquility. It

should his circumstances worsen. The first trial was in

Some people gave an answer that derived from an

At the stage of childhood, being dependent, man

will be accomplished by reaching a certain position

the everlasting eternity, return a little to the book of

It is true, when man returns to his nature he will

journey while he searched for the true power, which

it away, hence I knew that anxiety is stronger than

The eye-catching issue in the verse is that it starts

Mans journey toward perfection and

The meaning of the remembrance of

Allah implanted within each man the knowledge of

that it is surrounding its entity with its entirety.

upon any other than Allah, if you are truthful?

The inherent knowledge of Allah (the Exalted) might

beneath the thick skin is a soft skin; beneath the soft

and it is fed according to fitness. Allah, the Kind,

ever been absent so that You may need something to

Therefore, knowledge in order to be remembrance

The firstis identical to it, which is the disappearance

that lead to it.Hence, Allahs words - But whosoever

From the above mentioned, one can understand the

2. He who turns away from Him and does not arrange

from his remembrance in his words: But whosoever

who turns away from the remembrance of Allah (The

The term breast here implies to the core of the heart.

in Allah (The Exalted) and his remembrance.