RAHMA and IMAM are pleased to announce Sakina: A Healing Space for Women led by Licensed Mental Health Counselor

Join our 6-week in-person women’s support group for a transformative journey covering mental health, emotional regulation, inter-generational trauma, and healthy boundaries. 🌸

When: October 31 - December 5

🎟️ Cost: $100 for the entire program

Taken from : https://www.instagram.com/p/DeSVCIupK87/

If Ziyarah has been on your heart, now is the time. Join fellow young believers on a meaningful journey to Najaf, Karbala, Kadhimiyah, and Babylon this winter.

📅 December 30, 2026 – January 9, 2027
👥 Ages 18–30

Source: https://www.instagram.com/p/DdZaHFujTij/?utm_source=ig_web_copy_link

MashAllah, may Allah swt protect, preserve, and bless all our Shia brothers and sisters around the world. Seeing their love for Ahlulbayt A.S gives my heart life.

Yes, if you have noticed by mistake, the creator of the video used the incorrect country flag.

Source: https://www.instagram.com/p/DbmRCxnsBPA/

This is a beautiful gift. It should make us remember to always be grateful in life and never stop giving charity.

May Allah swt protect & grant sustenance to the Shia and non Shia alike in Uganda. The people are truly suffering there..

Source: https://www.instagram.com/p/Dc1P67HIyRJ/

mashAllah, what a beautiful sight. God bless and may Allah swt protect all of our Shia across the world. May Allah swt bless all those apart of WhoIsHussain as well for always providing for communities all around the world.

Source: https://www.instagram.com/p/DaGHgq7KigP/

Alhamdulillah, there is a Shia masjid very close to seoul, south korea. May Allah swt bless and protect this community and all our Shia across the world.

I do not know their schedule or programming on whether or not the Masjid programs are in multiple languages but it seems to be primarily an Urdu speaking community.

This video was taken 8th of Rabi’ al-Awwal. Source of video: https://www.instagram.com/p/DcV9BMsv2su/

Their address is 681-5 Gojan Plaza, Gojan-dong, Danwon-gu, Ansan-si, Gyeonggi-do (Gojan Station, Line 4, Exit 2), Ansan, South Korea

Masjid social media account: https://www.instagram.com/hussainiya_seoul/

Sunday, August 30th, is the 17th of Rabi al-Awwal, which marks the birth anniversaries of Prophet Muhammad (pbuh&hp) and Imam Jafar al-Sadiq (p)

The Charity That Never Runs Out

Every one of us hopes to leave behind something that outlives us. We give in charity, help those in need, and strive to make a positive difference in the lives of others. But among the greatest gifts a person can give is one that costs nothing to share yet has the power to transform hearts, minds, and even generations.

The Prophet (pbuh&hp) is reported to have said, “To gain knowledge and teach it to others is a form of charity” (Al-Majlisi, Bihar al-Anwar, vol. 93, p. 136). When we think of charity, we often picture giving money, feeding the hungry, or supporting those in need. These are all noble acts, but the Prophet (pbuh&hp) expands our understanding of what it means to give. Sharing beneficial knowledge is also an act of charity because its impact reaches far beyond a single moment.

A person who learns something beneficial and then passes it on may never fully know how many lives that knowledge touches. Teaching a child how to pray, helping someone understand a verse of the Quran, mentoring a young person, recommending a meaningful book, or even sharing a sincere reminder with a friend can plant seeds that continue to grow long after we are gone. Unlike material wealth, knowledge multiplies when it is shared.

This hadith also beautifully reflects the lives of the Holy Prophet (pbuh&hp) and Imam Jafar al-Sadiq (p). The Prophet (pbuh&hp) transformed an entire society through education, wisdom, and compassion. Imam al-Sadiq (p) carried that mission forward, teaching thousands of students and laying the foundations for generations of Islamic scholarship. Their influence continues to shape hearts and minds more than a thousand years later because they understood that knowledge is among the greatest forms of charity.

In a world overflowing with information but often lacking wisdom, this hadith invites us to ask not only, *“*What am I learning?” but also, “What am I sharing?” Every beneficial lesson we teach, every misconception we gently correct, and every person we inspire to become closer to God is a charity whose rewards may continue long after our own lives have ended.

As we celebrate the birth of the Holy Prophet (pbuh&hp) and Imam Jafar al-Sadiq (p), may we honor their legacy by becoming seekers of knowledge, living examples of it, and generous teachers of it to those around us.

Source: https://imam-us.org/birth-anniversary-of-prophet-muhammad-pbuhhp-imam-jafar-al-sadiq-p-1448-a-h

To learn more about these blessed personalities:

Videos Series on Prophet Muhammad A.S & Islamic History: https://www.youtube.com/playlist?list=PLQ0pybkP23tor6Ff5M8BoP1ORKjf2f7n2

The Life Of Prophet Muhammad By Ayatollah Jafar Subhani

The Life Of Prophet Muhammad By Qurashi

*In this biography by Qurashi, it is important to pay attention to the narratives mentioned in the footnotes as he mentions both Shia & Sunni narratives. So not every narrative mentioned is exactly what we as Shias accept. Always read footnotes.

The Life of Imam Ja’far Al-Sadiq

https://realshiabeliefs.wordpress.com/category/shia-beliefs/prophet-muhammad/

https://realshiabeliefs.wordpress.com/category/shia-beliefs/imam-sadiq/

대한민국 이태원에는 시아파 무슬림을 위한 할랄 식당 겸 시장이 있습니다.

Source: https://www.instagram.com/p/DcZEaqjvs16/

The Quranic prayer, “My Lord, increase me in knowledge,” (20:114) captures a fundamental principle of the Islamic worldview: knowledge is not merely something to possess, but a journey of continual growth and a means of drawing closer to God. The believer is not defined by how much information they collect, but by how deeply knowledge transforms their understanding, character, and relationship with their Creator.

Few figures in Islamic history embody this Quranic pursuit of knowledge as profoundly as Imam Jafar al-Sadiq (p). His legacy is not limited to the thousands of narrations transmitted from him or the influence his teachings had on Islamic scholarship. His greatest achievement was the formation of a generation of scholars—individuals who carried knowledge as a sacred trust and understood that true learning requires sincerity, reflection, and action.

The intellectual legacy of Imam al-Sadiq (p) is therefore not simply a historical chapter. It is an ongoing model for every believer who seeks to understand what it means to pursue knowledge for the sake of God.

Medina: A Centre of Learning and Intellectual Renewal

Imam al-Sadiq (p) lived during one of the most significant transitions in early Islamic history. The final years of the Umayyad dynasty and the rise of the Abbasid caliphate created a period of political uncertainty, but also an opportunity for intellectual activity. As political authority shifted between competing powers, questions of theology, law and Quranic interpretation became increasingly prominent throughout the Muslim world.

In this environment, Medina became a centre of learning, and Imam al-Sadiq (p) emerged as one of its most influential teachers.

Scholars describe the extraordinary scale of Imam al-Sadiq’s (p) scholarly influence, noting that a vast number of people transmitted knowledge from him and that approximately four thousand narrators benefited from his teachings (see Shaykh al-Mufid, Kitāb al-Irshād). This remarkable number reflects not only the breadth of his knowledge but also his ability to establish a lasting intellectual tradition.

Yet the greatness of Imam al-Sadiq’s (p) school cannot be measured only by the number of students who attended his lessons. The true measure of a teacher is the quality of those he forms, builds and mentors. Imam al-Sadiq (p) did not simply transmit information; he cultivated scholars who could preserve, explain, and apply the teachings of the Prophet (p) and the Ahl al-Bayt (pbut).

Knowledge as a Sacred Trust

At the heart of Imam al-Sadiq’s (p) educational vision was the belief that knowledge must transform the person who possesses it.

Imam al-Sadiq (p) emphasizes the inseparable connection between knowledge and action. One narration attributed to him states:

“Knowledge is inseparable from action. Whoever truly knows acts upon what he knows, and whoever acts upon what he knows is granted deeper knowledge. Knowledge continually calls a person to action; if one responds, it remains, but if one does not, it departs.”
(al-Kulayni, al-Kafi, v. 1, book 2, ch. 13, hadith 2)

This teaching reveals a profound understanding of the purpose of education. Knowledge is not an ornament that increases a person’s status, nor is it a tool for argument and self-importance. It is a responsibility.

A person who gains knowledge but does not allow that knowledge to improve their character has not fulfilled the purpose of learning. The true scholar is not simply the one who knows the most, but the one whose knowledge produces humility, worship, and service to the community in which they live.

This principle shaped the way Imam al-Sadiq (p) trained his companions. He sought to create people whose intellect and spirituality developed together.

Forming Scholars According to Their Abilities

One of the remarkable features of Imam al-Sadiq’s (p) method was his ability to recognise the unique talents of his students. He did not attempt to produce a single type of scholar. Instead, he nurtured different individuals according to their abilities and prepared them for different responsibilities within the Muslim community:

Zurarah ibn A’yan: The Guardian of Sacred Knowledge

Zurarah ibn Aʿyan was among the most respected companions of Imam al-Baqir (p) and Imam al-Sadiq (p). A report highlights his importance in preserving and transmitting the teachings of the Ahl al-Bayt (pbut), and he is considered by the Imam as the “protectors of the religion and the trustees” of their ahadith (Rijal al-Kashi, Ch. Zurarah ibn Ayan, Hadith 5). 

His role represents one of the central responsibilities of a student of the Imams: safeguarding knowledge and transmitting it faithfully to future generations.

In an age when political pressures and competing interpretations threatened the preservation of religious teachings, individuals like Zurarah became guardians of an intellectual inheritance.

Muhammad ibn Muslim: The Jurist Who Served the Community

Muhammad ibn Muslim represents another dimension of Imam al-Sadiq’s (p) educational legacy. He became one of the most important transmitters of traditions from Imam al-Baqir (p) and Imam al-Sadiq (p), particularly in matters of Islamic law.

His significance was not only in the number of narrations he preserved, but in his ability to apply knowledge to the practical needs of believers. People sought him for answers to religious questions because the Imam had prepared him to carry responsibility. Through students like Muhammad ibn Muslim, Imam al-Sadiq (p) ensured that knowledge would not remain confined to the academic arena but would serve the spiritual and practical needs of society.

Hisham ibn al-Hakam: Reasoned Defense of Faith

Hisham ibn al-Hakam demonstrates another aspect of Imam al-Sadiq’s (p) educational method: the cultivation of intellectual confidence and theological reasoning.

Reports in Rijal al-Kashi describe Hisham’s debates and his role in defending Islamic beliefs through rational argument. Imam al-Sadiq (p) did not discourage intellectual discussion or fear difficult questions. Instead, he trained students who could engage with different ideas while remaining grounded in revelation and faith.

Through Hisham, we see that the Imam’s school was not isolated from intellectual challenges. It prepared believers to encounter new questions with wisdom, knowledge, and discipline.

Together, Zurarah, Muhammad ibn Muslim, and Hisham ibn al-Hakam demonstrate the depth of Imam al-Sadiq’s (p) educational vision. He did not create students who merely repeated his words. He created scholars who understood, preserved, defended, and lived the teachings they inherited.

What Imam al-Sadiq’s (p) Legacy Means for Us Today

The world in which we live is filled with information. Knowledge is available at a level unimaginable to previous generations, literally at our fingertips as we are bombarded with so much via social media. Yet the challenge remains the same: how do we transform information into wisdom?

Imam al-Sadiq (p) teaches us that the pursuit of knowledge must always be connected to spiritual growth. The purpose of studying the Quran, the teachings of the Prophet (pbuh&hp), and the traditions of the Ahl al-Bayt (pbut) is not simply to become more informed, but rather to become better servants of God.

For believers today, especially those who identify with the school of the Ahl al-Bayt (pbut), the legacy of Imam al-Sadiq (p) is a call to become lifelong students. We learn through study, reflection, and sincere engagement with the teachings of the Imams. We seek knowledge not for recognition, but because knowledge is a path toward salvation.

The Path of the Seeker

This brings us to the profound words of Imam Ali (p) to Kumayl ibn Ziyad. In a famous saying, Imam Ali (p) describes humanity as consisting of three groups:

“People are of three types: a scholar who is lordly (ʿālim rabbānī), a student upon the path of salvation (mutaʿallim ʿalā sabīl al-najāt), and the rabble who follow every caller and are carried by every wind.”

(Nahj al-Balagha, saying of Imam Ali (p) to Kumayl ibn Ziyad; numbering varies by edition)

The first category represents the highest form of knowledge: the scholar whose understanding is connected to God and whose knowledge guides others. For those who follow the Ahl al-Bayt (pbut), the Imams represent the highest example of this divine guidance.

Our responsibility is to strive toward the second category: the mutaʿallim ʿalā sabīl al-najāt—the seeker of knowledge on the path of salvation. This is the legacy Imam al-Sadiq (p) entrusted to his followers. We are not merely admirers of his knowledge; we are called to become students of that knowledge. Through study, reflection, worship, and practice, we seek to inherit the light that he preserved and transmitted.

The ultimate success of Imam al-Sadiq’s (p) school was not that it produced thousands of narrations. It was that it produced people capable of carrying knowledge with sincerity and responsibility. May we strive to be among those seekers who pursue knowledge not only to know more, but to become closer to God.

Source: https://imam-us.org/the-intellectual-legacy-of-imam-jafar-al-sadiq-p-knowledge-formation-and-the-path-of-the-seeker

May Allah swt protect all our Shia brothers and sisters around the world.

Source: https://www.instagram.com/p/Db4Bgx7oiPz/

May Allah swt protect all the lovers of Ahlulbayt A.S all around the world.

Source: https://www.instagram.com/p/DbmSp8kIkcQ/

Wednesday, August 12th, 2026, is the 28th of Safar which marks the death anniversary of Prophet Muhammad al-Mustafa (pbuh&hp)

The Blessings We Notice Only When They’re Gone

Every day, we wake up expecting certain things to be there. We expect to walk freely, breathe easily, gather with our loved ones, and go about our lives without fear. We expect our bodies to carry us through another day and our minds to remain clear. Yet these blessings are so constant that we often overlook them, until they are taken away.

As we commemorate the passing of the Prophet Muhammad (pbuh&hp), we are reminded of his timeless wisdom that calls us to pause, reflect, and recognize the countless gifts God has already placed in our lives. Among his many teachings is a profound reminder about two blessings that quietly shape every moment of our existence.

The Prophet Muhammad (pbuh&hp) is reported to have said, “There are two bounties which are [usually] unappreciated: security and wellness.” (Al-Majlisi, Bihar al-Anwar, vol. 78, p. 170). This hadith speaks to a reality that transcends every era. Security and wellness are blessings so deeply woven into our daily lives that we rarely stop to thank God for them. We often focus on what we lack, more wealth, greater success, or new opportunities, while forgetting that none of these can truly be enjoyed without safety and health.

Security is far more than physical protection. It is the ability to live without fear, to worship freely, to raise a family, to sleep peacefully at night, and to trust that tomorrow will come without violence or uncertainty. Across the world, millions of people are deprived of this blessing through war, persecution, displacement, and instability. The Prophet (pbuh&hp) reminds us that peace and security are not guarantees; they are divine gifts deserving of gratitude.

Likewise, wellness extends beyond simply being free from illness. It encompasses physical strength, mental well-being, emotional stability, and the ability to fulfill our responsibilities and acts of worship. Good health often goes unnoticed until sickness interrupts our routines and reminds us how dependent we are upon God’s mercy.

The Prophet’s words also invite us to reflect on our response to these blessings. Gratitude is not merely spoken with the tongue—it is demonstrated through action. We thank God for security by using our peace to worship Him, serve others, and work toward justice for those who have been denied safety. We thank Him for wellness by caring for our bodies, protecting our mental health, and using our strength in ways that benefit His creation.

May God grant us hearts that are grateful for His countless blessings, preserve us in security and wellness, and enable us to use both in His service and in the service of humanity.

Source: https://imam-us.org/death-anniversary-of-prophet-muhammad-pbuhhp-1448-a-h

To learn more about the best of creations:

An amazing Youtube series on the Biography and Islamic history of Prophet Muhammad A.S. and the Ahlulbayt (12 Imams) from a Shia Twelver perspective by Sayyid Baqir Qazwini:

https://youtu.be/S50JJNFJIlY?

If you are looking for books about the biography of Prophet Muhammad A.S & Ahlulbayt A.S:

The Life Of Prophet Muhammad By Ayatollah Jafar Subhani

The Life Of Prophet Muhammad By Qurashi

*In this biography by Qurashi, it is important to pay attention to the narratives mentioned in the footnotes as he mentions both Shia & Sunni narratives. So not every narrative mentioned is exactly what we as Shias accept. Always read footnotes.

https://imam-us.org/islamic-awareness/islam-101/beliefs/ahl-al-bayt/prophetmuhammad

https://realshiabeliefs.wordpress.com/category/shia-beliefs/prophet-muhammad/

If you can read arabic / farsi I recommend these two books:

الصحيحُ من سيرة النبيّ الأعظم (ص وآله) للسيّد جعفر مرتضى العاملي

السيرةُ المحمديّة للشيخ جعفر السبحاني

One of the central theological debates in contemporary discussions about Islam concerns the role and authority of Prophet Muhammad (pbuh&hp). While Muslims across traditions affirm his status as the Messenger of God, disagreements emerge regarding the extent of his role after the revelation of the Quran.

Some modern approaches argue that the Prophet’s role was limited to delivering the divine message. According to this perspective, once the Quran was conveyed to humanity, the Prophet’s function was complete. Others question the authority of Hadith and Sunnah, arguing that they emerged within a particular historical and geographical context and therefore cannot carry universal religious authority.

Underlying these discussions is a deeper theological question:

What does it mean for Prophet Muhammad (pbuh&hp) to be a Messenger of God?

Is a messenger merely a transmitter of information, someone who receives a message and passes it on? Or does prophethood involve a broader function: interpreting revelation, embodying divine guidance, cultivating human beings, and demonstrating how revelation becomes a lived reality?

The Quran presents the role of Prophet Muhammad (pbuh&hp) as far more comprehensive than simple transmission. He is described as a messenger who recites revelation, teaches its meaning, purifies souls, provides wisdom, and serves as the practical embodiment of divine guidance.

Understanding this broader conception of prophethood is essential to understanding the relationship between the Quran, Sunnah, and the religious life of Muslims.

1. The Human Need for Prophets

Islamic theology begins with an understanding of human nature. God has granted humanity intellect (aql), which Islamic traditions describe as an internal guide or “inner messenger” (al-rasul al-batin).

Through intellect, human beings possess the ability to recognize fundamental truths, contemplate existence, distinguish between justice and injustice, and seek meaning beyond material life.

However, intellect alone does not guarantee moral perfection. Human beings are also influenced by desires, emotions, social pressures, and attachment to worldly concerns. The challenge of human existence is not merely recognizing the truth but transforming oneself according to that truth.

A person may know what is right but still struggle to act upon it. They may understand the value of patience, humility, justice, and compassion, yet fail to embody these qualities consistently.

This is why prophets are necessary.

Prophets provide humanity not only with information but with transformation. They demonstrate how divine teachings operate within human life. They turn principles into practice and reveal how spiritual ideals can become lived realities.

In this sense, prophets are not simply teachers of theory. They are the practical manifestation of divine guidance.

2. The Prophet as the Embodiment of Revelation

A central misunderstanding of prophethood comes from viewing revelation as merely a set of instructions delivered to humanity.

However, revelation is not only a text to be read; it is a path to be lived.

A person studying medicine does not only require a textbook. They require teachers, examples, and practical experience. Likewise, divine revelation requires an exemplar who demonstrates its application.

The Prophet Muhammad (pbuh&hp) represents this embodiment of revelation.

The Quran provides humanity with principles:

• worship of God,
• moral responsibility,
• justice,
• compassion,
• spiritual purification.

The Prophet demonstrates how these principles are practiced:

• how worship is performed,
• how communities are formed,
• how ethical decisions are made,
• how human beings cultivate closeness to God.

Therefore, the Prophet’s role cannot be reduced to delivering words. His entire life becomes an interpretation of divine guidance.

3. The Quran’s Description of the Prophet’s Mission

The Quran itself provides evidence that the Prophet’s mission extends beyond transmission.

God says, “He is the One who sent among the unlettered a Messenger from among themselves, reciting His verses to them, purifying them, and teaching them the Book and wisdom, although before that they had been in manifest error” (62:2).

This verse describes several distinct responsibilities:

1. Reciting revelation
2. Purifying souls
3. Teaching the Book
4. Teaching wisdom

If the Prophet’s only responsibility were to deliver the Quran, then the additional functions of purification and teaching would be unnecessary.

Instead, the Quran presents the Prophet as someone who actively transforms individuals and communities through revelation.

The Prophet does not simply bring the message; he cultivates the people who receive it.

4. Obedience to the Prophet as Obedience to God

The Quran repeatedly establishes a relationship between obedience to God and obedience to His Messenger. God says, “O you who believe, obey God and obey the Messenger and those vested with authority among you…” (4:59).

The structure of the verse is significant. Obedience to the Messenger is not presented as a historical convenience or a temporary arrangement. It is placed alongside obedience to God as a religious obligation.

The Quran further states, “Whoever obeys the Messenger has obeyed God” (4:80). This indicates that the Prophet’s authority is not separate from divine guidance. Rather, obedience to him is understood as obedience to God because his authority originates from God. The Prophet is not an independent source competing with revelation. He is the divinely appointed guide through whom revelation is understood and applied.

5. “Come to God’s Revelation and to the Messenger”

Another important verse states, “When it is said to them, ‘Come to what God has revealed and to the Messenger,’ you see the hypocrites turning away from you completely” (4:61). The wording of this verse is significant. It does not simply say, “Come to what God revealed to the Messenger.” Instead, it distinguishes between coming to divine revelation and coming to the Messenger himself.

This distinction reflects the Prophet’s unique role. The Quran is the revealed word of God, while the Prophet is the divinely guided interpreter and embodiment of that revelation. This does not mean that the Prophet replaces the Quran. Rather, it means that the Quran itself establishes the necessity of the Prophet as the one who teaches humanity how revelation is understood and practiced.

6. The Prophet as the Living Quran

Muslim scholars have often described Prophet Muhammad (pbuh&hp) as the “living Quran” because his character and actions represent the practical realization of revelation. The Quran commands believers to establish prayer, but the Prophet demonstrates its form. The Quran commands charity, but the Prophet demonstrates generosity. The Quran commands justice, but the Prophet demonstrates how justice is applied in real human circumstances.

The Quran provides universal principles. The Sunnah provides their practical expression. Without the Prophet’s example, revelation risks being reduced to abstract concepts detached from human experience. The relationship between the Quran and Sunnah is therefore not one of competition. Rather, Sunnah represents the lived interpretation of Quranic guidance.

7. The Prophet as God’s Vicegerent

Islamic theology also discusses the Prophet through the concept of khilafah (vicegerency). God says, “Indeed, I will place upon the earth a vicegerent (khalifah)” (2:30). The term “khalifah” linguistically refers to one who succeeds, represents, or carries forward the qualities associated with another. Within Islamic theology, God’s chosen representatives reflect qualities that He grants them:

• knowledge
• mercy
• wisdom
• justice.

These qualities do not make them divine. Rather, they are created qualities bestowed by God that allow His servants to fulfill their role as guides for humanity. From a Twelver Shia perspective, Prophet Muhammad (pbuh&hp) represents the highest realization of this divine vicegerency. The Imams after him inherit this spiritual and moral guidance as successors to his mission.

8. The Prophet as a Divinely Authorized Legislator

A further dimension of the Prophet’s role concerns his authority in religious legislation.

God says, “Whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it” (59:7).

From a Twelver Shia theological perspective, this verse demonstrates that the Prophet possesses authority granted by God to guide the religious affairs of the community. This authority does not mean that the Prophet acts independently from God. Rather, his authority is delegated and rooted in divine guidance.

A narration attributed to Imam Jafar al-Sadiq (p) in al-Kafi discusses this concept by explaining that God perfected the Prophet’s character and entrusted him with responsibility over the affairs of religion and the community. The Prophet’s guidance is therefore understood as being supported by divine assistance. Theological discussions around this concept emphasize that the Prophet’s authority is not personal power but a manifestation of his role as God’s representative and guide.

9. The Prophet as Mercy to Creation

The Quran describes Prophet Muhammad (pbuh&hp) with one of its most profound descriptions, “We have not sent you except as a mercy to all the worlds” (21:107). The Prophet’s mercy is not limited to personal kindness. It encompasses his entire mission. Through him, humanity receives guidance toward:

• knowledge of God,
• purification of the soul,
• ethical excellence,
• social responsibility.

His example demonstrates what it means for a human being to fully submit to God. For Muslims, the Prophet’s significance therefore extends beyond seventh-century Arabia. His teachings and character continue to serve as a model for spiritual and moral development.

Beyond the Messenger as Mere Transmitter

The Quranic understanding of Prophet Muhammad (pbuh&hp) is far richer than the idea of a person who merely delivered a message and departed.

He is:

• the recipient and conveyor of revelation,
• the teacher of the Quran,
• the purifier of souls,
• the interpreter of divine guidance,
• the embodiment of Quranic values,
• and, within Twelver Shia theology, the divinely authorized guide of the community.

The Quran itself presents revelation and the Messenger as inseparable aspects of divine guidance. Revelation was never intended to be only received, but rather it was intended to transform humanity, and the Prophet Muhammad (pbuh&hp) represents the human embodiment of that transformation.

Source: https://imam-us.org/the-question-of-the-prophets-continuing-role-understanding-the-theological-role-of-prophet-muhammad-pbuhhp

SubhanAllah, MashAllah! May Allah swt protect all our Shia all across the world.

Source: https://www.instagram.com/p/Dbk8AUdMD7G/

It’s only natural that we feel our spirituality fluctuate over time. At its highest, we feel connected, hopeful, and highly motivated towards our greater purpose: serving God. At its lowest, we may find ourselves aimless, distracted, and struggling to fulfill our religious obligations. 

What are some reasons why we may not “feel” spiritual, and how can we effectively push past these feelings to maintain our connection with God?

1. Lack of will or desire

At times, we may find that we simply lack motivation. In a Hadith narrated in Kitab al-Kafi, from the Prophet (pbuh&hp), he states,“Surely these hearts are receptive and in a state of rejection…when it’s receptive, perform recommended acts and when they are turning back (rejecting), just perform the obligations” (al-Kafi, vol. 3, b. 4, ch. 85, h. 16).

In order to increase our baseline spiritual state, we should take ample advantage of the times when our hearts are “receptive.” When we feel more desire to engage in worship, we should act on it by performing recommended acts beyond our duties. Consider fasting, performing mustahab prayers, giving charity, reciting supplications, and contemplating the verses of the Holy Quran. 

But when our hearts are in a state of “rejection,” meaning we are experiencing a lack of desire to engage in worship, we don’t have to push ourselves to perform any mustahab acts; Instead, we can focus only on fulfilling our obligations, especially what is considered the most important– our daily prayers.

Even in spiritual lulls, one must pray every day to demonstrate that they are making an effort to God.

Think about it like this: Are we pleased with our employees, our children, or our friends, when we see that they aren’t putting forth any effort to fulfill their responsibilities or to maintain our relationship?

Don’t be negligent in your prayers. Sometimes it will come easy; other times it will require great effort, but just like any healthy habit, it will take time and dedication to build up to the point where you derive fulfillment and reap its benefits. 

1. Mental and/or Physical Exhaustion

We are creatures with both minds and bodies, in addition to our souls. Therefore, our spiritual state is inextricably linked with our physical and mental wellbeing. 

Imam Muhammad al-Baqir (p) narrates that the Prophet Muhammad (pbuh&hp) said, “Surely this religion is firm, so approach it with gentleness, and don’t dislike the worship of God such that you’re like a rider who is stuck without a path to travel and a back (of the horse) to ride on…” (al-Kafi, Volume 2, Book 1, Chapter 45, Hadith 1). Islam is a deeply rooted, strong, and comprehensive way of life. Because of its depth and demands, one must approach gentleness, moderation, and gradual commitment.

This does not mean that the religion is to be taken lightly or that its obligations are optional. The Prophet’s (pbuh&hp) words are a warning against overexertion. You shouldn’t push yourself so hard that you collapse or risk abandoning your spiritual practice altogether. Faith is a lifelong journey, not a sprint. 

This means that you should tend to your physical needs: getting enough sleep, eating right, exercising, and listening to your body when you need to rest. It also means maintaining your mental health: Are you chronically stressed? Do you have healthy relationships? Are you feeling anxious or depressed? It’s important to seek help if you need it. 

Curating an environment and a support system around you that supports your safety, health and happiness allows you to communicate with God with a clear mind, a sound body, and a receptive heart. 

1. Self-Deprecation

 

When we are feeling distant from God, it’s easy to allow ourselves to be ridden with guilt and thoughts of being unworthy. This creates a negative feedback loop of self-deprecation fueling a lack of fulfillment in our worship, and vice versa. But we must recognize that no one is unworthy of the mercy and guidance of God who is the Most Merciful.

We are taught by the Ahlul Bayt (pbut) to strike a balance within ourselves. Imam Ali (p) advises in Nahjul Balaghah, “Do good deeds like one who knows he will die very old, and be cautious like one who is afraid of dying the next day.” Our goal should therefore be to strike a balance between hope in God’s mercy and fear of His punishment. 

Excessive fear without hope leads to despair. A person who believes God will never forgive them may abandon worship altogether, concluding that effort is futile.

Excessive hope without fear leads to complacency. A person who thinks, “God is All-Merciful, so I can sin freely and He will forgive me,” has misunderstood the nature of divine mercy. 

“And when My servants ask you about Me — indeed I am near. I respond to the call of the caller when he calls upon Me…” (Quran 2:186)

We need only try our best to reach for God, and He will always respond generously. You can humble yourself before God without beating yourself up for your shortcomings if you maintain focus and faith in His unlimited compassion and generosity. 

Don’t forget that this life is rarely a story of perfect servitude and submission, but rather a journey of continuous seeking to God. 

Source: https://www.instagram.com/p/DbtAzODiAkK/?utm_source=ig_web_copy_link