By Shaykh Muhammad M Khalfan

Ziyarat ‘Ashura’ is a sacred effusion and Divine banquet (ma’dubah ilahiyyah) for every human being who naturally yearns to reunite1 with the All-Beloved, and achieve everlasting prosperity and bliss. It is a direction to overhaul the fallen soul and elevate it to the heights of magnanimity and greatness (Karamah). It is a programme for the revival of society and the destruction of evil forces. Those who may often recite it but have not yet realised its kernel, have deprived themselves of its spirit and reality.

In a tradition narrated in Misbah al-Mutahajjid of Shaykh al-Tusi, Imam Abu Ja’far Muhammad al-Baqir (‘a) advises ‘Alqamah Ibn Muhammad al- Hadrami, one of his companions, to recite this Ziyarah daily; this advice of the Imam reveals the Ziyarah’s fundamental importance. He (‘a) is reported to have said:

إن استطعت أن تزوره في كل يوم بهذه الزيارة من دارك فافعل ...

If you can visit him (Imam al-Husayn) every day2 through this salutational recital from your home, then do so…3

In submission to the Imam’s direction, our great Shi’a scholars would adhere to it daily with deep enthusiasm and persistence. Some noteworthy examples are as follows:

1) The grandson of the late Ayatullah Murtada Ansari (a very well- known and highly esteemed scholar of Jurisprudence and Principles of Jurisprudence) once said:

One of Ayatullah Shaykh Murtada Ansari’s habits was reciting Ziyarat ‘Ashura’. He would recite it twice daily, once in the morning and once in the afternoon. He would be extremely observant in that. After his demise, someone saw him in a dream, and asked him about his state, and he responded: ‘Ashura! ‘Ashura’! ‘Ashura’!4

2) The late Ayatullah Bahjat, a well-known gnostic of the present century, is reported to have said the following about his teacher, Ayatullah Muhammad Husayn Isfahani:

Ayatullah al-’Uzma Muhammad Husayn Isfahani (well- known as Kompani), the author of several works, and one of our esteemed teachers, had prayed to Allah to enable him to recite Ziyarat ‘Ashura during the last moment of his life, and thereafter his soul be taken. His prayer was accepted, and after having recited Ziyarat ‘Ashura’ he left this world.5

3) The Martyr Ayatullah Dastaghayb Shirazi6 in his Dastanhaye Shegift narrates:

Marhum Shaykh Jawad ‘Arab, who was once the marja’ (jurist-consult) of a group of Shias in Iraq, saw the angel of death [‘Izra’il (‘a)] in his dream on the twenty-sixth night of Safar 1336 AH. After greeting him, he asked: Where are you coming from? He said: I am coming from Shiraz, and have [just] taken the spirit of Mirza Ibrahim Mahallati. Shaykh Jawad asked: In what state is his spirit in the realm of barzakh? The angel replied: It is in the best of states, and in the best of the gardens of barzakh, and God has entrusted a thousand angels subservient to him to carry out his (Mirza Mahallati’s) commands. Shaykh Jawad asked: Due to what action has he attained such a station? ‘Izra’il (‘a) said: Due to having recited Ziyarat ‘Ashura’7.

4) One of the associates of the late Ayatullah al-’Uzma Araki8 reports:

Ayatullah al-’Uzma Araki’s programme on a daily basis was that he would go to the rooftop of his house and recite Ziyarat ‘Ashura’ while standing, and he ensured he recited the curses (La’n) and salutation (salam) portions a hundred times as depicted in the Ziyarah. This programme of his continued even during occasions of snowfall in winter for as long as he had strength in him.9

5) Shaykh Ghayuri narrates:

Imam Khumayni’s recitation of Ziyarat ‘Ashura’ was regular and never discontinued. Recently, whilst having a conversation with him, I came to realise that he regularly recited this Ziyarah with the invocation of a hundred curses and a hundred salutations10.

6) Dr. Amini, the son of ‘Allamah ‘Abd al-Husayn Amini (the author of the Al-Ghadir Encyclopaedia) writes about his father:

‘Allamah Amini, despite multiple occupations, writing, reading, arranging and attending to the library building of Amir al-Mu’minin (‘a) in al-Najaf al-Ashraf, would perfectly observe the [constant] recitation of Ziyarat ‘Ashura’ and advise [others] about the same11.

A Microcosmic Vision

One of the dimensions of Ziyarat ‘Ashura’ worthy of reflection and consideration is its microcosmic12 dimension. All the external actions and effects performed by human beings in the outer and macrocosmic13 universe have their roots in the internal and microcosmic universes of their souls. In order to decipher the fundamental roots and origins of the entire movement of Imam al-Husayn (‘a), it is important for us to study the microcosmic participants of the movement.

In other words, the outer phenomena that Ziyarat ‘Ashura’ speaks about, is a reflection of the inner experiences of the different souls that participated in the tragedy of Karbala. Hence, if we would like to decode the tragedy, we must first decode the souls of the individuals who played such an influential role in the realisation of the event.

The forces that established the foundation of wrongdoing and transgression against the Ahl al-Bayt (‘a), the forces who provided the different kinds of assistance and help to those who rose against Imam al-Husayn (‘a), and the forces who were ready to sacrifice everything for the sake of preserving the religion of Islam, all have roots and origins. If one carefully contemplates, one would realise that everything of human action and desire traces back to the human soul (al-nafs). In other words, everything a human does and even thinks, begins with the human soul.

The Holy Qur’an, in chapter al-Shams, after seven oaths speaks about the felicity and wretchedness of the human soul:

وَالشَّمْسِ وَضُحَاهَا

“By the sun and her forenoon splendour” (91:1).

وَالْقَمَرِ إِذَا تَلَاهَا

“By the moon when he follows it [the sun]” (91:2).

وَالنَّهَارِ إِذَا جَلَّاهَا

“By the day when it reveals it [the sun]” (91:3).

وَاللَّيْلِ إِذَا يَغْشَاهَا

“By the night when it covers it [the sun]” (91:4).

وَالسَّمَاءِ وَمَا بَنَاهَا

“By the sky and Him Who made it” (91:5).

وَالْأَرْضِ وَمَا طَحَاهَا

“By the earth and He who spread it” (91:6).

وَنَفْسٍ وَمَا سَوَّاهَا

“By the soul and He who fashioned it” (91:7).

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

“Then He inspired it with [discernment between] its virtues and vices” (91:8).

قَدْ أَفْلَحَ مَنْ زَكَّاهَا

“One who purifies it [the soul] is felicitous” (91:9).

وَقَدْ خَابَ مَنْ دَسَّاهَا

“And one who betrays it [the soul] fails” (91:10).

The story does not end here. The Holy Qur’an says:

قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا

“Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way’” (17:84).

Hence, the individual is either a grace to the community or a threat depending on the state of the soul. The worst circumstance is when an individual who has corrupted his soul takes control of a whole nation. Instead of carrying out his responsibility to facilitate an atmosphere that would enable the members of the society to progress and attain proximity to Allah, he would establish the foundation of corruption and chaos.

The fundamental problem that unfolded the tragedy of Karbala was wrapped up in a group of human souls. Those who had corrupted their souls had already created a tragedy of Karbala within themselves. They had already slaughtered the Husayn of their intellect [‘aql] and his forces14, and kept the Yazid of ignorance [jahl] and his forces as their king. This is a universal picture for every contemplative person who would like to understand the gist and kernel of the event of Karbala and this Divine document of Ziyarat ‘Ashura’.

It is in the light of the aforesaid that we should try to reflect on the different verses of this sacred effusion. When we invoke curses, for example, is our aim a reflection of our narrow-minded personal rancour or a reflection of the innate human concern of dispelling harm from a nation whose purpose is to progress and soar towards the heights of perfection? When we detach ourselves from the fundamental oppressors of our sacred religion, are we detaching ourselves from innocent extensions of our species, or keeping away from the roots of imperfection and human destruction? When we supplicate for being united with al-Husayn (‘a) do we mean the common superficial kind of unity and friendship, or a harmony between our souls and the contented spirit (al-nafs al-mutma’innah)?15

We must try to think microcosmically and relate the whole event of Karbala with our souls (nufus), and decipher the origins of our declarations in this sacred Ziyarah. If we are able to unfold the crux of our statements then we will understand the microcosmic exegesis of Ziyarat ‘Ashura’.

The fundamental aim of this Ziyarah, as discussed in the previous volume of this commentary, must be Allah and His proximity. In order to achieve this sublime and lofty aspiration, we must study and contemplate over both the macrocosmic as well as the microcosmic manifestations of Allah, so that we are led to realise that He alone is All-Prior and Everlasting (al-Haqq) and All-Prevalent.

The Holy Qur’an, alluding to both the macrocosmic as well as the microcosmic signs of Allah, says:

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

“Soon We shall show them Our signs in the horizons and in their own souls until it becomes clear to them that He is the Truth. Is it not sufficient that your Lord is witness to all things?” (41:53).

Ziyarat ‘Ashura’ transports us to the external movement and tragedy of Karbala and its macrocosmic dimension. Although it consists of manifestations of Allah, like the spirits of Imam al-Husayn (‘a) and his loyal companions, our observation is always external. We have no vision of the inner realities of Imam al-Husayn (‘a) and his loyal companions, save that which has been narrated to us through traditions and history. Hence, our outlook is conceptual and not presential. When we reflect on the lofty aims, wise decisions, towering resolutions, unflinching steadfastness, immaculate demeanour, stern confrontations, total submission, etc. of al-Husayn (‘a) and his army, we realise that Allah alone was prevalent in Karbala. All this concerns the macrocosmic signs of Allah. This is because our observation is external and outside our souls.

In order to have a loftier share of benefit through the recitation of Ziyarat ‘Ashura’ and appreciate the microcosmic and internal signs of Allah as well, we must align ourselves with the thoughts, beliefs, words, and deeds of Imam al-Husayn (‘a) and harmonise our souls with his, so that we are able to presentially comprehend the reality that we have no share of existence save a sheer link or nexus (‘ayn al-rabt). The real life, knowledge, power, mercy, etc. belong to Allah. Whatever perfection we have is entirely His, and we only serve as His manifestations. This kind of gnosis and cognition is termed by Amir al-Mu’minin, ‘Ali Ibn Abi Talib (‘a), as the most beneficial of all kinds of recognition and knowledge. The Imam (‘a) is reported to have said:

مَعْرِفَةُ النَّفْسِ أَنْفَعُ الْمَعَارِفِ

The comprehensive recognition of the soul is the most beneficial of all kinds of comprehensive recognition.16

Hence, what is imperative for us is to align our spirits with that of Imam al- Husayn (‘a) and behold the proximity of the ineffable beauty of the All- Beloved. Obviously, such alignment does not mean attaining the essence of al-Husayn (‘a), which is incomparable to that of other creatures.

In his well-known journey of Ziyarah to Karbala, Jabir Ibn ‘Abdillah al- Ansari, addressing Imam al-Husayn (‘a), is reported to have said:

وَالَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ لَقَدْ شَارَكْنَاكُمْ فِيمَا دَخَلْتُمْ فِيهِ

I swear by the One who sent Muhammad as a prophet with truth, surely, we have participated with you (laqad sharaknakum) in what you experienced.

‘Atiyyah al-’Awfi, who had accompanied Jabir, became surprised, and said to him:

وكيف ولم نهبط وادياً ولم نعلُ جبلاً ولم نضرب بسيفٍ والقوم قد فرِّق بين رءوسهم وأبدانهم واُتِمَت أولادهم وأرملت الأزواج؟

But how can that be possible, while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas people separated the heads [of the group of al-Husayn (‘a)] from their bodies, and their children were made orphans and their women were made widows?

In response, Jabir said:

يَا عَطِيَّةُ سَمِعْتُ حَبِيبِي رَسُولَ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) يَقُولُ مَنْ أَحَبُّ قَوْماً حُشِرَ مَعَهُمْ وَمَنْ أَحَبُّ عَمَلَ قَوْمٍ أَشْرِكَ فِي عَمَلِهِمْ وَالَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيَّا إِنَّ بَيْتِي وَنِيَّةَ أَصْحَابِي عَلَى مَا مَضَى عَلَيْهِ الْحُسَيْنُ وَأَصْحَابُهُ.

O ‘Atiyyah, I heard my beloved, the Apostle of Allah (S), say: Whosoever loves a nation will be resurrected with them, and whosoever loves the deed of a nation will be considered as having participated in that deed. I swear by the One who sent Muhammad as a prophet with truth, indeed, my intention and the intention of my companions is in accordance with the intention of al-Husayn and his companions17.

Perhaps the reason we are advised to recite this Ziyarah regularly is to gradually come to a level of intense harmony with Imam al-Husayn (‘a) and truthfully declare:

يَا لَيْتَنِي كُنْتُ مَعَكَ فَأَفُوْزَ فَوْزًا عَظِيمًا

O how I wish I had been with you, so that I too would have gained a great success!

A natural consequence of this intense harmony would be the great reward that such a recitation would bring, as Imam al-Ridha (‘a) informs Ibn Shabib in a well-known tradition:

يَا بَن شَبِيبٍ إِنْ سَرَّكَ أَنْ يَكُونَ لَكَ مِنَ الثَّوَابِ مِثْلَ مَا لِمَنِ اسْتُشْهِدَ مَعَ الْحُسَيْنِ (عَلَيْهِ السَّلَامُ) فَقُلَ مَتَى مَا ذَكَرْتَهُ : يَا لَيْتَنِي كُلْتُ مَعَهُمْ فَأَفَوْزَ فَوْزًا عَظِيمًا.

O son of Shabib, if it pleases you to have a reward similar to what those martyred with al-Husayn (‘a) possess, then say whenever you remember him: O how I wish I had been with them, so that I too may have achieved great success!18

Such declarations can only be correct when one has defeated the inner enemy, which is the closest to oneself and the most dangerous of all. The Holy Prophet (S) is reported to have said:

أَعْدَى عَدُوكَ نَفْسُكَ الَّتِي بَيْنَ جَنْبَيْكَ.

Your worst enemy is your Self which is between your two sides19. Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

نَفْسُكَ أَقْرَبُ أَعْدَائِكَ إِلَيْكَ

Your soul is the closest of your enemies to you20. In another tradition he (S) is reported to have said:

وَالَّذِي نَفْسِي بِيَدِهِ مَا مِنْ عَدُوٌّ أَعْدَى عَلَى الْإِنْسَانِ مِنَ الْغَضَبِ وَالشَّهْوَةِ ، فَاقْمَعُوْهُمَا وَاغْلِبُوهُمَا وَاكْظَمُوْهُمَا.

I swear by the One in whose hand is my soul, no enemy has greater enmity against the human being than his anger (ghadab) and desire (shahwah). Therefore, repress them, overcome them, and suppress them21.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

أَعْدَى عَدُوٌّ لِلْمَرْءِ غَضَبُهُ وَشَهْوَتُهُ ، فَمَنْ مَلَكَهَمَا عَلَتْ دَرَجَتُهُ وَبَلَغَ غايَتَهُ

The worst enemy of a person is his anger and desire. Therefore, whosoever prevails over these two, rises in station and attains his goal22.

In another tradition he (‘a) says:

الْهَوَى أَعْظَمُ الْعَدُوَّيْنِ

Vain passion is the greatest of the two enemies23.

The esteemed contemporary scholar, Ayatullah Shaykh Muhammad al- Sanad, in volume two of his al-Sha’a’ir al-Husayniyyah says:

سيد الشهداء أراد فرسانا في ميدان النفس، وكأني بالحسين يمتحن عاشقيه ومحبيه في كل محرم يمر بهم يمتحنهم ويخاطبهم أأنتم صادقون في مودتي وولائي؟ والصدق في مودة الإمام الحسين (عليه السلام) وولائه يتمثل في جهاد النفس قبل أي ساحة أخرى لأن الإنسان لا يمكن أن يصدق في محاربة معسكرات أخرى قبل الصدق في حربه وجهاده ضد نفسه.

The doyen of martyrs sought cavaliers in the battlefield of the soul. It is as if I can behold al-Husayn (‘a) examining his ardent lovers and friends every Muharram. He tests and addresses them as follows: Are you truthful in your love and affection for me? Truthfulness in the love and affection for Imam al-Husayn (‘a) is embodied in the war of the self, before any other arena. This is because the human being cannot be genuine in fighting against other army camps before being genuine in his war and fight against his self24.

Hence, in order to align ourselves with Imam al-Husayn (‘a), we must begin with our inner war, which according to a tradition of the Holy Prophet (S) is the “major war (al-jihad al-akbar)”. If we are able to vanquish and defeat the enemy within, we can truthfully declare our unity with Imam al-Husayn (‘a).

Ziyarat ‘Ashura’ if recited constantly can awaken and motivate us to begin our inner war and struggle, thus, paving the way for an ultimate victory over our greatest enemy. When this is realised, our outer declarations would exactly reflect our inner states.

The fruits of the inner revolution are worthy of contemplation. Imam al- Husayn (‘a), who serves as one of the intermediaries of Divine grace (wasa’it al-fayd al-ilahiyyah), can quickly transport the human soul to the level of Tawhid for which it was created. The human being has the ability to ascend to a level where he dissolves in the All-Beloved, and subsists with Him25.

The great mystical scholars do not seek such levels to savour the exalted spiritual states. Their aim and desire is only Allah. In the beautiful expression of Imam al-Sajjad (‘a):

يَا نَعِيمِي وَجَنَّتِي، وَيَا دُنْيَايَ وَآخِرَتِي

O my great blessing and my Garden of Heaven, O my world and my Hereafter…26

Imam al-Husayn (‘a) in his supplication on the day of ‘Arafah prays:

مَاذَا وَجَدَ مَنْ فَقَدْكَ، وَمَا الَّذِي فَقَدَ مَنْ وَجَدَكَ ، لَقَدْ خَابَ مَنْ رَضِيَ دُونَكَ بَدَلاً

What has He who loses You gained, and what has he who gains You lost? Indeed, one who is pleased with other than You in exchange is at loss27.

The sincere mystics seek the exalted station because Allah wants them to do so. Ibn Sina in his Remarks and Admonitions makes a very noteworthy statement. He says:

مَنْ آثَرَ الْعِرْفَانَ لِلْعِرْفَانِ فَقَدْ قَالَ بِالثَّانِي

Whosoever prefers gnosis (‘irfan) for the sake of gnosis (‘irfan), has surely acknowledged two deities28.

One’s aim and ambition, therefore, must be Allah and His neighbourhood. He must correct his vision and align it with utter sincerity. He must be a lover in the true sense of the word.

The path towards attaining the great stations of Tawhid is open to all those who have retained their fitrah (innate disposition). Hence, we should elevate our aspirations and seek the exalted station instead of being overcome with Satanic insinuations of despair.

The late effulgent saint, Ayatullah Sayyid ‘Ali Qadi al-Tabataba’i, according to a narration from his son Sayyid Hasan Qadi, would struggle through different acts of worship to attain the exalted vision of Tawhid, but was not successful, until one day when he went to perform the Ziyarah of Abu al-Fadl al-’Abbas (‘a).

The late Ayatullah Muhammad Husayn Tehrani narrates in volume two of his work Matl’e Anwar:

مرحوم قاضي پس از سير مدارج و معارج، و التزام به سلوك، و مجاهدة نفس و واردات قلبیه و کشف بعضي از حجابهاي نوراني، چندين سال گذشته بود و هنوز وحدت حضرت حق تعالي تجلي ننموده بود، و يگانگي و توحيد وي در همه عوالم، در پس پرده خفا باقي بود، و مرحوم قاضي به هر عملي که متوسل مي شد، این حجاب گشوده نمي شد. تا هنگامي که ايشان از نجف به کربلا براي زيارت تشرف پیدا کرده؛ و پس از عبور از خیابان عباسیه (خیابان شمالي صحن مطهر) و عبور از در صحن ، در آن دالانی که میان در صحن و خود صحن است و نسبتاً قدري طويل است، شخص دیوانه ای به ایشان می گوید:( ابوالفضل كعبة اوليا است). مرحوم قاضی همین که وارد رواق مطهر می شود، در وقت دخول در حرم، حال توحید به ایشان دست می دهد و تا ده دقیقه باقی می ماند؛ و سپس که به حرم حضرت سید الشهداء علیه السلام مشرف می گردد در حالی که دستهای خود را به ضریح مقدس گذاشته بود، آن حال قدری قویتر دست می دهد و مدت يك ساعت باقی می ماند؛ دیگر از آن به بعد مرتبا و متناوبا و سپس متواليا حالت توحید برای ایشان بوده است.

Marhum Qadi, having traversed the stages and stations of ascension and adhered to spiritual wayfaring and self- struggle, and despite having attained inspirations of the heart and having pierced some of the veils of light, many years had passed but he had not yet experienced the theophany (tajalli) of the comprehensive unity of God, the Exalted, and His Oneness in all the realms remained hidden. Every action that Marhum Qadi would perform to attain that state (of Tawhid), yet the curtain hiding this would not be unveiled. This was until he travelled from Najaf to Karbala for Ziyarah.

Having passed through the ‘Abbasiyyah Road (north of the sacred courtyard) as well as the door of the courtyard, in the corridor between the door of the courtyard and the courtyard itself, a mad29 person told him: Abu al-Fadl is the ka’bah of the saints (Abu al-Fadl ka’beye awliya ast). Upon entering the pure porch and while entering the sacred Haram, Marhum Qadi was overtaken by the state of Tawhid, which continued for ten minutes. Thereafter he visited the Haram of Sayyid al-Shuhada’ (‘a), and having placed his hands on the sacred shrine (darih), he experienced a stronger level of the earlier state (of Divine unity), which remained for one hour. Thenceforth he would always experience the state of Tawhid regularly and periodically and thereafter uninterruptedly30.

This incident beautifully reveals the great influence visiting Imam al- Husayn (‘a) and his loyal companions can have in expediting the journey to Allah. Hence, as we adhere to reciting this great Ziyarah in our daily lives, we must always be focused on attaining the fundamental goal behind its recitation.

• 1. Reuniting with the All-Beloved only makes sense when one’s origin (mabda’) was originally the All-Beloved. The insightful scholars establish that every human being’s origin is Allah and His proximity. The return of the human being therefore, is Allah. Although the journey from Allah to the world of matter may be viewed by some as coercive, the journey back to the All-Beloved is undoubtedly volitional.
• 2. Some scholars draw our attention to the phrase “kulla yawm” and say that this direction is specifically for the day time. For a detailed discussion on the time of recitation during the day, see Sharh Ziyarat ‘Ashura’ by al-’Allamah al-Kalbasi, p. 150.
• 3. Al-Shaykh al-Tusi, Misbah al-Mutahajjid, p. 773.
• 4. Zindagani wa Shakhsiyyate Shaykh Ansari, p. 377.
• 5. http://www.salehin.com
• 6. A great scholar and mystic. He was martyred by hypocrites on the fourteenth of Safar 1402 AH [lunar] en-route to lead the Friday prayer in Shiraz (Iran).
• 7. Ayatullah Dastaghayb Shirazi, Dastanhaye Shegift, pp. 273-274, Incident no. 114.
• 8. One of the late religious authorities (maraji’) who was well known as da’im al-dhikr (one who is constantly in the state of remembering Allah (http://www.hawzah.net).
• 9. http://www.ashoora.ir
• 10. Sarguzashthaye wizhe az Zindagiye Hazrat Imam Khumayni, v.6, p. 101.
• 11. Mansur Husayn Zadeh Kirmani, ‘Inayat-e-Husayni, p. 52; http://www.hawzah.net
• 12. The word microcosm is a composition of the Greek words: micros (lit. small) and kosmos (world), and means “the small world”.
• 13. The word macrocosm is a composition of the Greek words: macros (lit. large) and kosmos (world), and means “the large world”.
• 14. An allusion to the tradition of Imam al-Sadiq (‘a) where he enumerates the army of intellect [‘aql] and [jahl] within the human soul. The late Imam Khumayni has written a beautiful commentary on this tradition.
• 15. An allusion to the tradition of Imam al-Sadiq (‘a) where he encourages the believers to recite Sura al-Fajr which he calls Sura al-Husayn due to the concluding verses of the chapter which speak about the tranquil and contented soul (al-nafs al-mutma’innah).
• 16. Al-Rayshahri, Mizan al-Hikmah, v. 3, p. 1876.
• 17. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.65, p. 131.
• 18. Al-Shaykh al-Saduq, Al-Amali, p. 193.
• 19. Al-’Allamah al-Majlisi, Bihar al-Anwar, v. 67, p. 36.
• 20. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 1848.
• 21. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 1848.
• 22. Al-Rayshahri, Mizan al-Hikmah, v. 3, p. 1847.
• 23. The two enemies apparently refer to the outer and the inner. Ref: Al-Rayshahri, Mizan al-Hikmah, v.3, p. 1847.
• 24. Ayatullah Shaykh Muhammad al-Sanad, al-Sha’a’ir al-Husayniyyah, v.2, p. 308.
• 25. In the language of the mystics these levels are termed as ‘al-fana’ fi Allahi wal baqa’ bi Allahi’. Neither does ‘dissolution in Allah’ mean a kind of material dissolution, nor does ‘subsistence in Allah’ signify a kind of physical companionship and duality. These are spiritual states of the reality that exist even now but cannot be beheld by the human being until he tears off the curtains of ignorance. One who achieves the state of Tawhid realises that only one Being exists in the truest sense of the word; the rest are His actions and manifestations.
• 26. Imam Zayn al-’Abidin (‘a), Al-Sahifat al-Sajjadiyyah (Abtahi ed.), p. 413.
• 27. Al-’Allamah al-Majlisi, Bihar al-Anwar, v. 95, p. 226.
• 28. Ibn Sina, Al-Isharat wa al-Tanbihat, v. 3.
• 29. Mad here probably signifies the state of being overcome by Divine ecstasy.
• 30. Ayatullah Muhammad Husayn Tehrani, Matla’e Anwar, v. 2, p. 63.