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Ithar

From Imam Khomeini Wiki

Ithar, self-sacrifice and prioritizing others over oneself.

Imam Khomeini considers carnality and egoism to be involved in the reality of ithar, and believes that ithar is where the sacrificer observes himself and his act; but if he does not see himself and sees only God, this is not ithar but higher than it.

Levels have been enumerated for ithar such as the ithar of shari'a, tariqa, and haqiqa, and Imam Khomeini considers the perfection of ithar to lie in sincerity, presence of heart, and its esoteric aspects, which is attained by the divine awliya'.

Imam Khomeini enumerates fruits for ithar such as honor before the Lord, becoming a role model for others, and the establishment of high human perfections in the context of society, and he posits blights for ithar such as lack of sincerity and pride, which prevent it from bearing fruit.

He considers Eid al-Adha as the symbol of ithar and Ibrahim (a) as its founder, and the martyrdom of Sayyid al-Shuhada (a) as another example of ithar, who, by sacrificing his own blood and that of his loved ones, saved Islam.

Conceptology

"Ithar" means preferring another over oneself[1] or any kind of preference and choosing between two things[2]. Scholars of ethics have defined ithar as giving despite need[3], giving up the necessities of life and granting them to the needy[4] and preferring another over oneself in gaining a benefit or repelling a harm[5]. Some consider the opposite trait of ithar to be "miserliness".[6] People of gnosis have defined ithar as preferring another over oneself[7] and giving away what one needs oneself.[8]

Ithar is related to concepts such as generosity, spending, and beneficence. The difference between ithar and generosity is that ithar is the giving of something that the person himself needs, and generosity is the giving of something that the individual does not need,[9] whether it is giving to a needy person or otherwise.[10] Infaq means spending wealth in cases of need[11] and ihsan is said to be any good deed that is worthy of being done[12] without the person's need being involved in it.

Background

Ithar is among the characteristics that are rooted in human fitra[13] and exists in divine and non-divine religions. In non-divine religions, its most prominent manifestation is making sacrifices.[14] In divine schools of thought, this characteristic has a high position. In the Kabbalah tradition, which is the mystical school of Judaism, ithar and self-sacrifice have been mentioned[15], and in Christianity, the ithar of Jesus (a) in being crucified is spoken of, and some interpretations of Christian texts emphasize that the death of Jesus (a) was an ithar to cleanse the sins of the people.[16] Some believe that the characteristic of ithar has had an important place in the growth and flourishing of societies and civilizations; just as the origin of the emergence of states and civilizations in different countries is the ithar and sacrifices of individuals based on principles and beliefs in which they have firm faith; but if these beliefs and purposes are weak, they fear death and suffer defeat and humiliation.[17] A part of the emergence of the great Islamic civilization has also been due to the high spirit of Muslims, especially their ithar and sacrifice.[18] In the early days of Islam as well, the Muslims' power of endurance and ithar in the Shi'b Abi Talib[19] and the preferring of the Immigrants (Muhajirun) by the Ansar in Medina[20] had an effective role in the growth and development of Islam.

Before Islam, this concept was a known concept for the people of the Peninsula[21]. The Holy Quran, by confirming this good behavior and utilizing it in religious teachings, has perfected it.[22] Numerous narrations have also stated this issue and emphasized its importance and value, and in some narrative books, a chapter has also been dedicated to it.[23] In narrations, ithar has been mentioned as the ultimate ihsan, the best worship, and the method and character of the righteous.[24] Scholars of ethics have addressed this issue independently less often, but in most ethical sources, they have only spoken of it under discussions such as asceticism, munificence, and generosity,[25] but the people of gnosis have paid special attention to this issue and have opened an independent chapter for it in mystical works; just as Khwaja 'Abd Allah al-Ansari considers ithar as one of the mystical stations.[26] Sufis also consider ithar as one of the pillars of Sufism.[27]

Imam Khomeini, in his ethical books, has not addressed this issue independently and has only spoken of it under topics such as charity and spending,[28] but in his speeches, he has raised numerous discussions about ithar and sacrifice.[29]

Reality and Origin

Some scholars of ethics have considered ithar to be a psychological virtue with which an individual not only turns a blind eye to some of his needs, but also gives and forgives to the needy.[30] Generosity is from the morals of the Prophets (a),[31] and ithar is its highest degree.[32] The people of gnosis consider ithar to be one of the pillars[33] and etiquettes of Sufism[34] and consider it the source of the growth of the tree of love, which is watered by ithar and infaq.[35] According to them, ithar is a praiseworthy character and behavior in spiritual wayfaring which is good if it has become a faculty of the soul and the sacrificer proceeds to do it easily and out of interest.[36] Some people of gnosis consider the origin of ithar to be the servant becoming characterized by the Divine Names and Attributes.[37]

Imam Khomeini considers carnality and egoism to be involved in the reality of ithar, and believes that ithar is where the sacrificer observes himself and his act; but if he does not see himself and sees only God, this is not ithar but higher than it.[38] He considers Islam to be the factor of mobilization and sacrifice and believes that the belief in the existence of the Hereafter and Heaven was the cause of the sacrifices in early Islam and what emerged in Iran.[39] He introduces transformation[40] and abandoning the veil of selfhood and observing the Divine Beauty as paving the way for ithar.[41]

Levels of Ithar

The Holy Quran has pointed to levels of ithar, such as the ithar of wealth[42] and the ithar of life.[43] Islamic thinkers consider giving up life and wealth as the highest levels of generosity.[44] Some mystics have enumerated levels for ithar, which are:

  1. Preferring and choosing the creation over oneself, in matters that are not forbidden.
  2. Prioritizing the Pleasure of God over the pleasure of others, even if it entails difficulties and hardships.
  3. Not seeing oneself and attributing ithar to God, which is the highest level of ithar.[45] Some have interpreted these levels as the ithar of shari'a, the ithar of tariqa, and the ithar of haqiqa.[46]

Imam Khomeini considers the perfection of ithar to lie in sincerity, presence of heart, and its esoteric aspects, which is attained by the divine awliya'[47] just as the revelation of the verse "And they feed, for the love of Allah"[48] in praise of the Ahl al-Bayt (a), was not due to the ithar of a few loaves of bread, but rather the esoteric and luminous aspects of the act were considered.[49] He considers ithar in the path of God accompanied by sincerity so valuable that it cannot even be weighed in the scale of the world and is weighed only with God the Almighty.[50] He considers the ithar of Ibrahim (a) and the Prophet of Islam (s) in sacrificing the fruit of their existence as the ultimate ithar and sacrifice, and believes that the levels of sacrifice differ due to the difference in the individuals' ma'rifa, and the more a human's ma'rifa is, the higher the level of his sacrifice will be.[51]

Fruits and Blights

In narrations, effects have been stated for ithar, such as winning the hearts of others and reaching the level of chivalry.[52] The people of gnosis consider ithar the cause and sign of divine love and ma'rifa.[53] Imam Khomeini believes that if an individual, through giving charity and preferring others over his own soul, can eliminate or reduce his attachment and love for wealth, he has destroyed the root of corruption within himself and has opened the path for acquiring gnosis, detachment towards the unseen and celestial world, and attaining virtuous faculties.[54] He considers the spirit of self-sacrifice as a prelude for a person to acquire the capability of serving Islam.[55] Also, among the fruits of ithar, he counts honor and saving face before the Lord, becoming a role model for others, and deliverance from the domination of the arrogant.[56]

Imam Khomeini enumerates the ithar and self-sacrifice of the divine awliya' as an important factor in the reform of the people and their emergence from negligence and regret[57] and at the level of society, he introduces the existential elevation of the community, the establishment of high human perfections in the context of society, and the pride of future generations as another fruit of ithar.[58] He praises the ithar of the Iranian nation during the Islamic movement and counts this sacrifice of life and wealth as the cause for cleansing the society from the stain of foreigners,[59] liberation from the bondage of oppressors,[60] the victory of the Iranian nation,[61] the world bowing down before them,[62] demonstrating the defeat of internal and external conspiracies against the nation,[63] not fearing enemies[64] and paving the way for the reappearance of Imam al-Mahdi (a).[65] He also considers ithar and martyrdom as the factor of the survival and life of the Islamic Revolution[66] which was able to immunize the country against the multitude of arrogant conspiracies.[67]

Imam Khomeini, in addition to considering the magnitude of enduring hardships and sufferings, and especially sacrifices, to be proportional to the magnitude of the goal and its value and high rank, also enumerates the goal for which the Iranian nation has sacrificed wealth and life as the highest and most valuable goal.[68] In his messages, he has enumerated the sacrifices of the Iranian nation as a role model for other deprived nations so that, inspired by it, they can struggle against colonialists.[69]

Imam Khomeini also posits blights for ithar and sacrifice which prevent it from bearing fruit; including:

  1. Lack of sincerity: One of the things that leads an act to corruption is performing the act for carnal desires and Satan. From this aspect, ithar and sacrifice must be for the pleasure of God.[70]
  2. Pride: Being afflicted with pride causes a person to rely on his own power instead of reliance on God, and remain deprived of unseen assistance[71] and this is one of the plots of Satan that prevents humans from paying attention to God and drags them into following carnal desires and hidden polytheism.[72]
  3. Lack of endurance: One of the factors that causes ithar and sacrifices to not reach a conclusion is lacking patience in the face of difficulties and the destructions of enemies.[73]

Examples of Ithar

Some scholars of ethics, referring to some verses[74] and some historical reports, have mentioned various examples of ithar in the lives of the Prophets (a) and saints[75] such as the ithar of Imam 'Ali (a) on Laylat al-Mabit (the night of staying overnight) who, by sleeping in the bed of the Prophet (s), preferred the life of His Holiness over his own life[76] and the ithar of the Ahl al-Bayt (a) in feeding their iftar for three consecutive days to the poor, the orphan, and the captive which caused the revelation of Sura al-Insan.[77] Also the financial ithar of Lady Khadija (a) which prevented poverty and destitution from bringing the Muslims to their knees.[78]

Imam Khomeini also considers Eid al-Adha as the symbol of ithar and sacrifice in Islam and Ibrahim (a) as its founder[79] and he believes that the sacrificing of Isma'il (a) in the path of God by the hands of his father, Ibrahim (a), before having a monotheistic and devotional aspect, is an act of worship with political aspects and social values; because it means sacrificing one's loved ones in the path of God[80] and its fruit is the establishment of the religion of God and the system of justice and equity. According to him, Ibrahim (a) taught all religious people that Mecca and Mina are the slaughterhouse of lovers and the place of spreading monotheism and negating polytheism, and attachment to life and loved ones is considered among the instances of polytheism, and it is necessary in this great place that ithar, sacrifice, and self-sacrifice in the path of truth and the establishment of divine justice and cutting off the hands of the polytheists of the time be communicated to the people of the world,[81] of course, according to his belief, the act of Ibrahim (a) and Isma'il (a), which in the view of custom is ithar and a great perfection, has another meaning for them; because ithar is where the human carnality and selfhood remains and the sacrificer sees himself, the act of ithar, and the person for whom he sacrifices; but they do not see themselves to have made an ithar. Seeing oneself and one's act and seeing other than God the Exalted is polytheism in the view of the great figures of gnosis and the awliya' of God.[82] Another clear example of ithar is the martyrdom of Sayyid al-Shuhada (a), who, by sacrificing his own blood and that of his loved ones, saved Islam and justice and destroyed the apparatus of the Umayyads.[83]

According to Imam Khomeini's belief, drawing inspiration from the self-sacrifice and martyrdom of Imam 'Ali (a) and Imam al-Husayn (a) and the Day of 'Ashura caused the people to rise up and consider themselves the continuers of that path, and as a result, they did not let any fear into their hearts regarding ithar and martyrdom in the path of the revolution, and even stepped towards it eagerly.[84] Just as in the eight-year imposed war of Iraq against Iran, the concept of ithar and martyrdom became very sacred and divine among the warriors. Imam Khomeini believed that in the events after the victory of the revolution, numerous groups insured the country with ithar, sacrifice, and seeking martyrdom, the perfect instance of which are the Basijis.[85]

Imam Khomeini's Practical Conduct

Imam Khomeini, who from the beginning of his struggles called the people to patience and sacrifice in the face of difficulties[86] his own practical conduct is overflowing with ithars and sacrifices. In circumstances where despair over ideological movement and uprising had engulfed the seminaries and scholars, and everyone thought that if they engaged in an Islamic uprising and movement, they did not have the ability to manage and bring it to fruition until the end, he chose the path of struggle, and by stating that he had readied his chest for the bayonets of the enemies[87] he initiated his movement with self-sacrifice, and in this path, he was imprisoned and exiled, until he brought the revolution to fruition.[88] Not only did he express satisfaction before the Divine in the loss of his son, Sayyid Mustafa[89] but he also announced readiness for the sacrifice of Sayyid Ahmad in the path of Islam.[90] In the late years of his life as well, considering Islam a stranger in the world, he wished to be one of its sacrifices to save Islam[91] and this very ithar and sacrifice of his became a perfect role model for the nation. (See also: Ethics and Conduct of Imam Khomeini)

Notes

  1. ↑ Jawharī, al-Ṣiḥāḥ: Tāj al-lugha wa ṣiḥāḥ al-'Arabiyya, 2/575.
  2. ↑ 'Askarī, al-Furūq fī l-lugha, 118; Ibn Manẓūr, Lisān al-'Arab, 4/7.
  3. ↑ Ghazālī, Iḥyā' 'ulūm al-dīn, 10/47; Narāqī, Mi'rāj al-sa'āda, 409.
  4. ↑ Gīlānī, Tarjuma wa sharḥ-i Miṣbāḥ al-sharī'a wa miftāḥ al-ḥaqīqa, 464.
  5. ↑ Jurjānī, al-Ta'rīfāt, 18 & 104.
  6. ↑ Jurjānī, al-Ta'rīfāt, 19.
  7. ↑ Kāshānī, Laṭā'if al-i'lām, 128.
  8. ↑ Ibn 'Arabī, al-Futūḥāt al-Makkiyya, 1/585.
  9. ↑ Warrām, Tanbīh al-khawāṭir wa nuzhat al-nawāẓir, 1/172.
  10. ↑ Ghazālī, Iḥyā' 'ulūm al-dīn, 10/47.
  11. ↑ Jurjānī, al-Ta'rīfāt, 17.
  12. ↑ Jurjānī, al-Ta'rīfāt, 5.
  13. ↑ Muṭahharī, Majmū'a-yi āthār-i ustād shahīd Muṭahharī, 22/382.
  14. ↑ Manṣūrī Lārījānī, Az qiyām tā qiyām, 180.
  15. ↑ Manṣūrī Lārījānī, Az qiyām tā qiyām, 173-174.
  16. ↑ Hinnells, A Handbook of Living Religions [translated as Rāhnamā-yi adyān-i zinda], 1/263.
  17. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1/197-199.
  18. ↑ Muṭahharī, Majmū'a-yi āthār-i ustād shahīd Muṭahharī, 14/341-342.
  19. ↑ Ibn Athīr, al-Kāmil fī l-tārīkh, 2/87-90.
  20. ↑ Ṭabāṭabā'ī, al-Mīzān fī tafsīr al-Qur'ān, 19/206.
  21. ↑ 'Alī, al-Mufaṣṣal fī tārīkh al-'Arab qabl al-Islām, 4/575-584.
  22. ↑ Al-Baqara, 177; al-Hashr, 9.
  23. ↑ Kulaynī, al-Kāfī, 4/18; Ḥurr al-'Āmilī, Tafṣīl wasā'il al-Shī'a ilā taḥṣīl masā'il al-sharī'a, 9/429.
  24. ↑ Āmidī, Taṣnīf Ghurar al-ḥikam wa durar al-kalim, 395-396.
  25. ↑ Ibn Miskawayh, Tahdhīb al-akhlāq wa taṭhīr al-a'rāq, 104; Fayḍ al-Kāshānī, al-Maḥajja al-bayḍā', 6/79-82; Narāqī, Jāmi' al-sa'ādāt, 2/122.
  26. ↑ Anṣārī, Manāzil al-sā'irīn, 75-76.
  27. ↑ Kalābādhī, al-Ta'arruf, 90.
  28. ↑ Imam Khomeini, Chihil ḥadīth, 492.
  29. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 4/311; 12/387 & 16/196-199.
  30. ↑ Ibn Miskawayh, Tahdhīb al-akhlāq wa taṭhīr al-a'rāq, 104.
  31. ↑ Ghazālī, Iḥyā' 'ulūm al-dīn, 10/25.
  32. ↑ Ghazālī, Iḥyā' 'ulūm al-dīn, 10/47; Narāqī, Jāmi' al-sa'ādāt, 2/122.
  33. ↑ Mustamlī al-Bukhārī, Sharḥ al-Ta'arruf li-madhhab al-taṣawwuf, 3/1167.
  34. ↑ Sulamī, Tis'at kutub fī uṣūl al-taṣawwuf wa l-zuhd, 251.
  35. ↑ ← Abū Nu'aym al-Iṣfahānī, Ḥilyat al-awliyā' wa ṭabaqāt al-aṣfiyā', 10/214.
  36. ↑ Anṣārī, Manāzil al-sā'irīn, 75; Kāshānī, Sharḥ Manāzil al-sā'irīn, 386.
  37. ↑ Ibn 'Arabī, al-Futūḥāt al-Makkiyya, 2/179.
  38. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 19/49.
  39. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 11/182-183.
  40. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 13/440.
  41. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 18/333-334.
  42. ↑ Al-Hashr, 9; al-Insan, 8.
  43. ↑ Al-Baqara, 207; al-Tawba, 111; Ghazālī, Iḥyā' 'ulūm al-dīn, 4/49.
  44. ↑ Fayḍ al-Kāshānī, al-Wāfī, 1/78; Narāqī, Jāmi' al-sa'ādāt, 2/122.
  45. ↑ Anṣārī, Manāzil al-sā'irīn, 75-76.
  46. ↑ Kāshānī, Laṭā'if al-i'lām fī ishārāt ahl al-ilhām, 128.
  47. ↑ Imam Khomeini, Sirr al-ṣalāt, 16; Imam Khomeini, Ṣaḥīfa-yi Imām, 16/197-198.
  48. ↑ Al-Insan, 8.
  49. ↑ Imam Khomeini, Sirr al-ṣalāt, 16.
  50. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 16/198.
  51. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 18/121.
  52. ↑ Āmidī, Taṣnīf Ghurar al-ḥikam wa durar al-kalim, 396.
  53. ↑ Tustarī, Tafsīr al-Tustarī, 167; Makkī, Qūt al-qulūb fī mu'āmalat al-maḥbūb, 2/90.
  54. ↑ Imam Khomeini, Chihil ḥadīth, 492.
  55. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 19/50.
  56. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 16/204 & 20/207 & 218.
  57. ↑ Imam Khomeini, Sharḥ ḥadīth junūd 'aql wa jahl, 256.
  58. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 16/204.
  59. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 9/254 & 383.
  60. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 17/501.
  61. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 20/217-218.
  62. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 17/305.
  63. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 14/80.
  64. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 20/198.
  65. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 21/325.
  66. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 14/80 & 16/75 & 196.
  67. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 16/196-198.
  68. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 21/449.
  69. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 20/217-218.
  70. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 16/202.
  71. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 16/202.
  72. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 18/148.
  73. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 15/63.
  74. ↑ Al-Hashr, 9.
  75. ↑ Ghazālī, Iḥyā' 'ulūm al-dīn, 10/48; Narāqī, Jāmi' al-sa'ādāt, 2/122-123.
  76. ↑ Narāqī, Jāmi' al-sa'ādāt, 2/123.
  77. ↑ Zamakhsharī, al-Kashshāf 'an ḥaqā'iq ghawāmiḍ al-tanzīl wa 'uyūn al-aqāwīl fī wujūh al-ta'wīl, 4/670; Ṭabāṭabā'ī, al-Mīzān fī tafsīr al-Qur'ān, 20/132.
  78. ↑ Muṭahharī, Majmū'a-yi āthār-i ustād shahīd Muṭahharī, 16/181.
  79. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 19/48-49.
  80. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 18/86.
  81. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 18/86.
  82. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 19/49.
  83. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 5/283.
  84. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 20/197-199.
  85. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 21/194.
  86. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1/163 & 293.
  87. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1/179.
  88. ↑ Anṣārī Kirmānī, Khāṭirāt, 2/108-111.
  89. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 3/234-235.
  90. ↑ Hāshimī Rafsanjānī, Khāṭira, 4/27.
  91. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 21/160.

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  • Ḥurr al-'Āmilī, Muḥammad b. Ḥasan, Tafṣīl wasā'il al-Shī'a ilā taḥṣīl masā'il al-sharī'a, Qom, Mu'assasat Āl al-Bayt (a), 1st ed., 1409 AH.
  • Zamakhsharī, Maḥmūd, al-Kashshāf 'an ḥaqā'iq ghawāmiḍ al-tanzīl wa 'uyūn al-aqāwīl fī wujūh al-ta'wīl, ed. Muṣṭafā Ḥusayn Aḥmad, Beirut, Dār al-Kitāb al-'Arabī, 3rd ed., 1407 AH.
  • Sulamī, Muḥammad b. Ḥusayn, Tis'at kutub fī uṣūl al-taṣawwuf wa l-zuhd, ed. Sulaymān Ibrāhīm Ātish, Beirut, al-Nāshir li-l-Ṭibā'a wa l-Nashr, 1st ed., 1414 AH.
  • Ṭabāṭabā'ī, Sayyid Muḥammad Ḥusayn, al-Mīzān fī tafsīr al-Qur'ān, Qom, Daftar-i Intishārāt-i Islāmī, 5th ed., 1417 AH.
  • 'Askarī, Ḥasan b. 'Abd Allāh, al-Furūq fī l-lugha, Beirut, Dār al-Āfāq al-Jadīda, 1st ed., 1400 AH.
  • 'Alī, Jawād, al-Mufaṣṣal fī tārīkh al-'Arab qabl al-Islām, Beirut, Dār al-Sāqī, 4th ed., 1422 AH.
  • Ghazālī, Abū Ḥāmid, Iḥyā' 'ulūm al-dīn, ed. 'Abd al-Raḥīm b. Ḥusayn 'Irāqī, Beirut, Dār al-Kitāb al-'Arabī, n.d.
  • Fayḍ al-Kāshānī, Mullā Muḥsin, al-Maḥajja al-bayḍā' fī tahdhīb al-iḥyā', ed. 'Alī Akbar Ghaffārī, Qom, Daftar-i Intishārāt-i Islāmī, 4th ed., 1417 AH.
  • Fayḍ al-Kāshānī, Mullā Muḥsin, al-Wāfī, ed. Sayyid Ḍiyā' al-Dīn 'Allāma, Isfahan, Kitābkhāna-yi Amīr al-Mu'minīn (a), 1st ed., 1406 AH.
  • Kāshānī, 'Abd al-Razzāq, Sharḥ Manāzil al-sā'irīn, ed. Muḥsin Bīdārfar, Qom, Bīdār, 3rd ed., 1385 Sh.
  • Kāshānī, 'Abd al-Razzāq, Laṭā'if al-i'lām fī ishārāt ahl al-ilhām, ed. Majīd Hādīzāda, Tehran, Mīrāth-i Maktūb, 1st ed., 1379 Sh.
  • Kalābādhī, Muḥammad b. Ibrāhīm, Kitāb al-Ta'arruf, ed. Muḥammad Jawād Sharī'at, Tehran, Asāṭīr, 1st ed., 1371 Sh.
  • Kulaynī, Muḥammad b. Ya'qūb, al-Kāfī, ed. 'Alī Akbar Ghaffārī and Muḥammad Ākhūndī, Tehran, Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
  • Gīlānī, 'Abd al-Razzāq, Tarjuma wa sharḥ-i Miṣbāḥ al-sharī'a wa miftāḥ al-ḥaqīqa, attributed to Imam al-Sadiq (a), ed. Riḍā Marandī, Tehran, Payām-i Ḥaqq, 1st ed., 1377 Sh.
  • Mustamlī al-Bukhārī, Ismā'īl b. Muḥammad, Sharḥ al-Ta'arruf li-madhhab al-taṣawwuf, ed. Muḥammad Rawshan, Tehran, Asāṭīr, 1st ed., 1363 Sh.
  • Muṭahharī, Murtaḍā, Majmū'a-yi āthār-i ustād shahīd Muṭahharī, vol. 14, Tehran, Ṣadrā, 10th ed., 1386 Sh.
  • Muṭahharī, Murtaḍā, Majmū'a-yi āthār-i ustād shahīd Muṭahharī, vol. 16, Tehran, Ṣadrā, 4th ed., 1380 Sh.
  • Muṭahharī, Murtaḍā, Majmū'a-yi āthār-i ustād shahīd Muṭahharī, vol. 22, Tehran, Ṣadrā, 1st ed., 1383 Sh.
  • Makkī, Abū Ṭālib Muḥammad b. 'Alī, Qūt al-qulūb fī mu'āmalat al-maḥbūb, ed. Bāsil 'Uyūn al-Sūd, Beirut, Dār al-Kutub al-'Ilmiyya, 1st ed., 1417 AH.
  • Manṣūrī Lārījānī, Ismā'īl, Az qiyām tā qiyām, qiyām-i Imam Husayn (a), wa qiyām-i Imam Khomeini (rh), Qom, Khādim al-Riḍā (a), 1st ed., 1389 Sh.
  • Narāqī, Mullā Aḥmad, Mi'rāj al-sa'āda, ed. Muḥammad Naqdī, Qom, Hijrat, 6th ed., 1378 Sh.
  • Narāqī, Mullā Mahdī, Jāmi' al-sa'ādāt, ed. Sayyid Muḥammad Kalāntar, Beirut, A'lamī, 4th ed., n.d.
  • Warrām, Mas'ūd b. 'Īsā, Tanbīh al-khawāṭir wa nuzhat al-nawāẓir (Majmū'at Warrām), Qom, Maktabat Faqīh, 1st ed., 1410 AH.
  • Hāshimī Rafsanjānī, Akbar, Khāṭira, printed in Bardāsht-hāyī az sīra-yi Imam Khomeini, compiled by Ghulām'alī Rajā'ī, Tehran, 'Urūj, 1st ed., 1381 Sh.
  • Hinnells, John R., A Handbook of Living Religions [translated as Rāhnamā-yi adyān-i zinda], trans. 'Abd al-Raḥīm Guwāhī, Qom, Būstān-i Kitāb, 3rd ed., 1378 Sh.
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