ـ الإمامُ عليٌّ (عَلَيهِ الّسَلامُ): بِشرُكَ يدُلُّ على كَرَمِ نفسِكَ . 

‪Imam Ali (AS) said, ‘Your cheerfulness shows the generosity of your soul.’[Ibid. no. 4453]

Topic 3: *Sin causes good deeds to be nullified (Part 2)*
Sins nullify the good deeds. But it is important to note that if one ends up committing a sin, he should not give in to despair and say to himself, “Now that I have committed a sin, there is no point in performing good deeds!”

*This is a whisper of Shaytan, who wants the servant of Allah to distance himself completely from Him*, and through the excuse of having slipped (sinned unintentionally), keep one away from committing good deeds.

Imam was once asked, “A person commits sins and sometimes performs good deeds as well. Is this beneficial for him?”

Imam (a) replied, _”His good deeds will eventually result in him forsaking his bad deeds.”_

As mentioned earlier, performing good deeds alongside heedlessness and committing sins is like consuming nutritious food alongside harmful foods.

This is just like a smoker, who doesn’t reduce his intake of healthy food although he is aware of the ills of smoking, for he also understands that the negative effects of the cigarette are reduced by the consumption of healthy food. 
In any case, *the reality of sin is distancing oneself from the Almighty Allah*. This is a warning that sin and transgression deprives man of divine absolute perfection and the acquisition of desirable traits. This reality is hard to bear for someone seeking perfection, and for this reason, all the stages have been mentioned in the supplications taught by Ahl al-Bayt (a) so that everyone may benefit from them in accordance to his own level of belief and different states.
*Ayatullah Tahriri*, Commentary on Munajat e Taibeen, pg 54

Topic 4: *Minor Sins: The Basis for Greater Sins (Part 1)*
In this whispered prayer (munājāt), Imam Sajjad (a) informs us of the multiple effects of sins in three stages. He (a) warns us that whenever our souls incline towards satanic or animalistic desires, right away, we should pay attention to these negative effects of sins, and be aware that the result of acting upon these desires is the (spiritual) death of our hearts.

Of course, in the presence of God, committing any sin, big or small, is a grave offense, because He is the Superior Being, and the smallest sin before such greatness and magnanimity is a crime and treachery.

The Prophet (s) says:

‎*لَا تَنْظُرُوا إِلَى صِغَرِ الذَّنْبِ وَ لَكِنِ انْظُرُوا إِلَى مَنِ اجْتَرَأْتُم*

_”Do not look at the smallness of the sin; rather, look against whom you have had the audacity (to disobey).”_
In another tradition, he (s) says:

‎*إِنَّ الْمُؤْمِنَ لَيَرَى ذَنْبَهُ كَأَنَّهُ صَخْرَةٌ يَخَافُ أَنْ تَقَعَ عَلَيْهِ وَ إِنَّ الْكَافِرَ يَرَى ذَنْبَهُ كَأَنَّهُ ذُبَابٌ مَرَّ عَلَى أَنْفِه*

_”Certainly, the believer sees his sin as if it is a boulder, which he is afraid will fall on him; whereas, the disbeliever sees his sin as if it is a fly that passed by his nose.”_
The Qur’an and the traditions categorize sins into minor and greater, and the effects of each sin – in this world and the next – are described to us. However, in the aforementioned traditions, the Prophet (s) wants us to increase in our understanding of the Absolute Greatness of Allah. The more our understanding of God’s greatness and the signs of His existence increases, and we realise the immense blessings that God has endowed upon us, our audacity to disobey God lessens. 

The Prophet (s) says:

‎*إِنَّ إِبْلِيسَ رَضِيَ مِنْكُمْ بِالْمُحَقَّرَاتِ وَ الذَّنْبُ الَّذِي لَا يُغْفَرُ قَوْلُ الرَّجُلِ لَا أُؤَاخَذُ بِهَذَا الذَّنْبِ اسْتِصْغَاراً لَهُ*

_”Certainly, Satan is satisfied with you because of small sins, since sins that are not forgiven are those about which the sinner says, I will not be reprimanded for this sin due to its smallness.”_
*Ayatullah Tahriri*, Commentary on Munajat e Taibeen, pg 65 – 67

Topic 4: *Minor Sins: The Basis for Greater Sins (Part 2)*
Imam Ridha (s) says:

‎*«الصَّغَائِرُ مِنَ الذُّنُوبِ طُرُقٌ إِلَى الْكَبَائِرِ وَ مَنْ لَمْ يَخَفِ اللَّهَ فِي الْقَلِيلِ لَمْ يَخَفْهُ فِي الْكَثِيرِ»*

_”Lesser sins pave the way for greater sins; thus, the one who is not afraid of God in committing lesser sins, will not be afraid of him in committing greater sins.”_
It is for this reason that we must always be cautious and by understanding the nature of our relation to Allah, we should continuously pay attention to our smallness before Him. 
🍁 Of the most important acts in order to achieve this, are:
– Set some time to be with Allah in solitude.

– Be attentive towards one’s spiritual obstacles.

– Supplicate to Allah and plead with him.

– Find ways to get rid of these spiritual obstacles.

– Constantly seek help from Allah and His Awliya (close servants of Allah) on this path.
Death of the heart has different levels, which depend on one’s cognizance (ma’rifat) of Allah and the type of sin committed. If one continues to disobey Allah, it is possible for his heart to die, such that it would never be brought back to life again. This is why in munājāt al-Ta’ibīn, Imam Sajjad (a) requests Allah to grant life to his heart.
*Ayatullah Tahriri*, Commentary on Munājāt al-Ta’ibīn , pg 67 – 69
Topic 5: *The necessity of hope and belief in God’s acceptance of repentance*

 

God Almighty has established repentance so that man can constantly work towards reforming himself and if he stumbles (at any point) he does not become afflicted by a state of despair from self-reform, such that he would think: “It is all over! We have no way of reaching the good life (hayaat e tayyibah) any more…”

 

God Almighty has set out different ways for his servants to pay attention to and connect with Him. Since the real life of man, after having committed sins, begins with repentance and observance of the limits and boundaries of God, in order to achieve this real life, a correct spiritual attention towards God is required. And from among the most important standpoints is that a servant considers God accepting of himself i.e. accepting of repentance, and believes in His word, where He says:

 

‎*«وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ»*

 

_“And He is the one who accepts the repentance of His servant and pardons the evils.”_ [Shoora:25]

 

If man does not manage to achieve this perspective and does not have this reliance on God, he will never be pulled towards God. It is because of this that the issue of needing God to turn to His servant has been stated in this supplication and in other supplications, where it says: _“Make my heart alive by Your turning to me.”_

 

God Almighty also states in the Holy Quran: _“Then he turned towards them so that they repent.”_ [Tawbah:118]

 

Of course, repenting and returning to God does not have special rituals and customs nor does it require cumbersome effort. God’s mercy and love is so embracing of His wrongful servants that reconciliation with Him does not require so much effort and pleading and begging. Rather, the simple act of acknowledging one’s mistakes, shortcomings, and neglect, accompanied by a sense of shame and embarrassment of them is in itself God’s turning to His servant. It is by instilling this awareness that God prevents the continuity of His neglect. It is for this reason that man must value this state and try to meet the conditions of repentance.
*Ayatullah Tahriri*, Commentary on Munājāt al-Ta’ibīn , pg 73 – 74

Topic 6: *Repentance from all sins; as is appropriate for that sin*

 

Despite the fact that many effects and blessings have been mentioned for repentance, at the same time there are conditions for repentance. The more one fulfils the conditions of repentance, the more results he will achieve and the better these results will be. It has been narrated from Imam ‘Ali (a) that a person did istighfār in his presence (sought forgiveness from Allah). The Imam said to him:
“May your mother grieve over you! Do you realize istighfār (is not just this empty utterance of the tongue) is the station of the illīyīn (a name in the Holy Qur’an for those in Paradise, see 83:18) and comprises of six meanings:_

1- regret over what has occurred

2- resolve to not return to that action ever again

3- that you fulfil the rights of others from amongst the creation, such that you meet Allah free of any responsibility

4- that you carry out all the obligatory actions that you squandered

5- that you melt away with remorse the flesh that grew on your body from harām until the skin sticks to the bone and new flesh then grows between them

6- that you make your body taste the difficulty of obedience just as you had made it taste the sweetness of sin,

then after all that say astaghfirullah (I seek forgiveness from Allah)!”
The intention of the Imam is that istighfār is a reality comprising of all its conditions. Of course, the six conditions that were mentioned pertain to the particular sin within the context of which the Imam instructed istighfār. *Clearly, istighfār for every sin does not require all these conditions.* If someone has committed a sin of the eye, can it be claimed that in order to seek repentance for this sin he must melt his flesh? Obviously this is not so. So that man does not become afflicted with excessiveness nor laxity in this area, *it is necessary to seek the counsel of, and seek a plan of action from those who are experts in this field, and aware of all the aspects of these affairs*.
*Ayatullah Tahriri*, Commentary on Munājāt al-Ta’ibīn , pg 75 – 76   

Topic 1: *Yaqzah – Awakening: The first step in spiritual wayfaring*
The state of repentance is an extremely noble state and it is important that the weak and sinful servant of Allah continually be in such a state before Him.
This state is normally achieved after a form of awakening with regards to one’s actions. The scholars of ethics and spiritual training say that for self-reform and wayfaring on the path of self-struggle, it is important for one to develop a sense of awareness in the beginning, which is known as _Yaqzah_ or the awakening. In order to acquire this state, man must pay attention to his position in existence, and deliberate the nature of the relationship between Allah and himself. Of course, such states are acquired by everyone during their lives and the sense of awareness is created; however, it is important that man benefit from this awareness on the path of servitude. Allah says in a Hadith e Qudsi to Prophet Dawud,

_“Verily, there are breezes for your Lord throughout the days of your life. Beware, and lie in wait for them, and do not refrain (distance yourself) from them.”_
One of the forms of awareness is paying attention to learning the Quran from the teachings of the Imams such that one must benefit from them in the best manner, value his time, and alongside acquiring their teachings, take steps toward self-reform.
*Ayatullah Tahriri*, Commentary on Munajat e Taibeen, pg 31

Topic 2: *Committing sins and abandoning good deeds (‘amal-e-saalih) causes the death of the heart*
If a man does not have any good deeds, he will never reach the ‘good life’ _(hayaat attayyibah)_ [i.e. the good life promised by Allah in the Quran 16:97], and not reaching this _‘good life’_ is the true meaning of death.
Imam Sadiq (a) has said, _“When someone commits a sin, a black spot appears on his heart. If he is awakened and repents (which means returning to Allah and compensating for his actions and seeking forgiveness), this black spot is wiped off. However, if he continues sinning, slowly, blackness will cover the heart and he will never attain salvation.”_
★ The following two examples help explain the point better:
*1.* During the initial days of puberty, a youth sees lying as an ugly act, and if someone lies openly, he would unconsciously react against him. The reason behind this is that man’s Divine Disposition (fitrah) immediately perceives the indecency of lying. However, if one lies himself, the indecency of lying would slowly be lost from the soul. 
Perceiving the indecency of lying is a reality and a light (noor) and whenever this reality and light is lost, darkness takes its place, and a heart that is engulfed by the darkness of sins, dies.
*2.* Likewise, if a man with a healthy body happens to consume something unhealthy, his body reacts immediately and tries to eliminate the cause of the harm. As long as the white blood cells (that eliminate the unnecessary materials/elements from our body) are alive, these harmful elements are removed from our body. However, if these harmful elements are high in quantity and if one continues to have such foods, the white blood cells would become weaker in reacting against them, to the extent where it is possible that these cells die, and the danger spreads towards other, previously healthy organs, such as the kidneys or lungs, causing them to fail.
*Sins have a similar effect on the heart and soul,* and can eventually prove to be a deadly poison for the heart.
*Ayatullah Tahriri*, Commentary on Munajat e Taibeen, pg 62-64

Topic 3: *Sin causes good deeds to be nullified (Part 1)*
If someone performs good deeds abundantly, but considers himself unrestricted with regards to committing sins and does not exercise self-control through constant watchfulness of the self _(muraqabah)_, his good deeds would definitely be eliminated by those sins.
It is learnt from the Quran and teachings of the Ahlul Bayt that committing sins destroys the actions that were performed to seek Allah’s proximity, such that it nullifies their effect.
This is just as though someone consumes healthy, nutritious food on one side and at the same time, intakes unhealthy and harmful food. This neutralizes the good effects of the healthy food.
Hence, the first stage of faith in light of the teachings of Ahlul Bayt is the issue of performing the obligations (Wajib) and refraining from forbidden acts (Harãm), with extraordinary emphasis and focus on avoiding the Harãm. In one narration, it is said: _”Faith is not present in one who commits a sin.”_
This means that until one does not seek forgiveness after having committed sins, faith would not enter his heart.
Similarly, Imam Baqir (a) says:
_”How great are the good deeds after sins, and how ugly are the bad deeds after good deeds.”_ 
The Holy Prophet (s) has also said:
_”Refraining from sins precedes the performance of good deeds.”_
*Ayatullah Tahriri*, Commentary on Munajat e Taibeen, pg 52-54

*بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ*
During the holy month of Ramadan, we will be regularly posting advices on ethics, spirituality, and self-reform, from the works of Ayatullah Tahriri.

May Allah help us benefit from these invaluable teachings of the Quran and Ahlulbayt, especially with the blessings of this Glorious Month, and may we be able to purify our souls by implementing them in our daily lives.
*Brief Biography of Ayatullah Tahriri*

Residing in the holy city of Qom, Ayatullah Muhammad Baqir Tahriri is one of the most senior contemporary scholars of ethics, Islamic spirituality, and tafsir. He acquired his seminary studies under the most senior Shia scholars, such as Ayatullah Lankarani, Ayatullah Tabrizi, Ayatullah Misbah Yazdi and Ayatullah Jawadi Amoli, and at the same time, received spiritual guidance by his own father, Ayatullah Mahmood Tahriri, Ayatullah Mujtahidi, the giants Allamah Tabatabei and Ayatullah Bahjat, and spent years under the special guidance of Ayatullah Sa’adat Parwar (who himself was one of the most outstanding students of Allamah Tabatabai ) . 
Currently, he is the Imam e Jama’at at Madrassah Imam .  where students from all over Iran, as well as foreigners come to benefit from his ethical advices and spiritual instructions. 

ـ الإمامُ الصّادقُ (عَلَيهِ الّسَلامُ): الغَضَبُ مِفتاحُ كُلِّ شَرٍّ . 

‪Imam al-Sadiq (AS) said, ‘Anger is the key to all evils.’[Bihar al-Anwar, v. 73, p. 263, no. 4]

(‎يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿٢١

O mankind, worship your Lord, who created you and those before you, that you may become righteous –
In the law books , laws are stated without addressing people but Quran is a book that deals with people’s emotion / intellect / psych , therefore it addresses people when it talks about Sharia ( شريعة ) . 

Of course Quran addresses people depending on the message . Sometimes is for mankind and sometimes is for the believers ( مؤمنين ) . 

The purpose of the creation of man and cosmos is the perfection of mankind , or it means the purpose of creation is to benefit mankind . 

Allah ( swt ) says in the holy Quran , chapter 2 , verse 189 : ” And be careful ( of your duty ) to Allah , that you may be successful ” . 

QUESTION : 

Why do we worship God ? 

The answer of this question is in different verses of Quran . But I’ll answer it based on the same Ayah ( verse ) . 

A: because Allah is our creator and our lord ( ربّ  ) . 

أعبدوا رَبَّكُمُ الَّذي خَلَقَكُمْ

B: He is the provider of sustenance and security and well-being . 

فَلْيَعْبُدُوا رَبَّ هَذَاالْبَيْت@ الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَءَامَنَهُمْ مِنْ خَوْف  . قريش/٣،٤

C: there is no God other than him . 

لا إلٰهَ إِلَّا أَنَا فَاْعْبُدْنِي  .  طه/١٤ 

Worship God is the purpose of creation of Mankind not the purpose of the creator . He doesn’t need our actions of worship . Even if all people on earth become disbeliever still He is absolute unneed . Like if all people build their houses facing towards the Sun or facing a way from the Sun , has no effect on the Sun . 

وَقَالَ موسَي إِنْ تَكْفُرُواْ أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللّهَ لَغَنِيٌّ حَمِيدٌ . ابراهيم /٢٨ 

And Moses said if you show ingratitude , you and all on earth together _yet is Allah free of all wants worthy of all praise .

Although worshiping is wajib ( ablogation ) on us , due to Allah is granting us everything , and on top of that he rewards us for performing our duties . 

WHAT FORCES US TO WORSHIP ALLAH IS FOLOWING 6 POINTS : 

1: awareness to the blessing .

2: being aware of our privation . 

3: awareness of the blessing of worship .

4: being aware of the effects of abodoning worship . 

5: being aware of the praising and obedience on intire creation and being in harmony with the rest of creation . 

6: knowing that LOVE is ENGRAINED with worship ( عبادة ) . 

There is an interesting verse in the holy Quran ( chapter 16, verse 99 ) : 

وَاعْبُدْ رَبَّكَ حَتَّي يَأْتِيَكَ الْيَقِينُ 
And serve thy lord until there come unto thee the Hour that is certain . 

For example if someone uses a ladder to reach the top of a tree will he no longer need the ladder ? Who detaches himself from prayers is like one who falls through the sky . 

Plus the holy prophet ( PBUH&HF ) and the Ahlel Bait ( peace be upon them ) never abonanded worshiping Allah and we all know that they were on the peak of certainty . 

Therefore the intent of this ayah ( verse ) is to clarify the effect of worship not to express the boundaries of worship ( عبادة ) . 

The verses and Hadiths have stated the pathway methodologies and conditions for worship ( عبادة ) . 

 But since this verse is the first divine decree addresses to humans in Quran  , we need to explain some introductory remarks until he becomes clear how worship ( عبادة ) should be . 

1: WORSHIP BASED ON ” COMMAND : according to his orders and without  superstition . 

2: AWARENESS OF WORSHIPING : to know who to address and the lord . 

حَتَّي تَعْلَمُواْ مَا تَقُولُونَ . ( Chapter, 4 /Verse , 43 ) 

” Until you know what your saying  “

3: WORSHIP WITH SINCERITY : 

وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا . ( chapter , verse , 110 ) 

” and not associate in the worship of his Lord anyone.”

4 : WORSHIP WITH HUMBULNESS : 

أَلَّذِينَ هُمْ فِي صَلَاتِهِمْ خَٰشِعُونَ . ( chapter , 23 verse , 2 ) . 

” They who are during their prayer humbly submissive ” 

5 : WORSHIP WITH LOVE : 

قَالَ رَسُول الله ( صلي الله عليه و آله ) : أَفْضَلُ النَّاس مَنْ عَشِقَ الْعِبَادَة 

The most virtues of mankind are those who is in LOVE with worship ( عبادة ) . 

The commander of the believers , Imam Ali ( peace be upon him ) says : O ‘ Lord ! I do not worship you for a desire of 

reaching heaven , nor do I worship you out of fear of hell , even if you would not creat heaven and hell , I would still 

worship you for I see you worthy of it . 

The summary of  our discussion : 

There are 3 conditions for worship ( عبادة ) : 

A : The condition of correctness : like Purity ( طَهَارَة ) and Direction ( قِبْلَة ) . 

B: The condition of acceptance : like Piety ( تقوا  ) . 

C : The condition of perfection : so worship ( عبادة  ) should be with knowledge , awareness , humdulness , secretly and 

with LOVE . These are the conditions of a perfect worship ( عبادة ) . 

I would like to end with a beautiful short prayer and supplication : 

اَللّهُم ارْزُقْنَا حَلَاوَةَ الْعِبَادَة 

O ‘ Allah ! Grant us the sweetness of worship ( عبادة ) . 

Thank you . 

With regards : Sayed Abazar ( Mahdi ) Wahedi ( Hussaini ) .

05/08/2017 . 

 قالَ الإمامُ الباقِرُعليه السلام: اِنَّ حَديثَنا يُحيِى القُلُوبَ.
‪Imam Baqir, the fifth Imam, [a.s.] said: “Our traditions (Ahlul-Bayt) survive in the hearts.” Bihar-ul-Anwar, vol. 2, p. 144

Imam Ali Center (Stockholm, Sweden) burns after arson attack May 1, 2017 Photo by ABNA
Assalamu alaikum wa rahmatullah,
The largest mosque of Sweden, Imam Ali Center north of the capital, was set ablaze Sunday night destroying nearly a quarter of the building. Initial reports suggest arson as the investigation continues to find the culprit and motive. 
Thankfully, no one was hurt as the building was vacant after activities earlier in the day and the firefighters arrived in time to contain the damage.

ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): إنَّ المؤمنَ إذا أذنَبَ كانَت نُكتَةٌ سَوداءُ في قَلبِهِ، فإن تابَ ونَزَعَ واستَغفَرَ صُقِلَ قَلبُهُ، فإن زاد زَادَت، فذلكَ الرانُ الذي ذَكَرَهُ اللّه‏ُ في كتابِهِ «كَلاَّ بَلْ رانَ على قُلوبِهِم ما كانُوا يَكسِبُونَ».

‪The Prophet (SAWA) said, ‘When a believer sins a black dot appears on his heart. If he repents, pulls back and seeks forgiveness his heart is cleansed from the black dot, but if he increases his sins the dot grows larger, and this is the rust that Allah has mentioned in His Book: “No indeed! Rather their hearts have been sullied by what they have been earning”[ Qur’an 83:14].’[Nur al-Thaqalayn, v. 5, p. 532, no. 24]

الامام السجاد ( عليه السلام ) : إنَّ لِلعبّاسِ عِندالله تبارك و تعالي لَمَنزِلَةً ، يَغْبِطُهُ بِهَا جَمِيعُ الشُّهداءِ يَوْمَ القيامَةِ . 

Imam Sajjad ( peace be upon him ) : On judgment day , Abbas has such a position before God that all martyrs would envy him .  

امام سجاد ( عليه السلام ) : عباس نزد خداوند منزلتي دارد كه روز قيامت همه شهيدان به آن شرك مي برند . خصائص   ج ١ ، ص ٦٨ .