Rights of Ulama in Islam

Merits of Knowledge and Scholars
Knowledge is the dearest thing for man, since it is the base of civilization and the honor of this world as well as the life to come. Scholars are the prophets' heirs and supporters of the religion as they guide people to the recognition and obedience to God and lead them to honesty:
"Say, "Are those who know equal to those who do not know? Only the people of reason take heed" (39:9)."
Allah will raise the position of the believers and of those who have received knowledge. Allah is Well-Aware of what you do (58:11)."
"Only Allah's knowledgeable servants fear Him. Allah is Majestic and All-pardoning. (35:28)"
"These are parables, which We tell to human being, but only the learned ones understand them. (29:43)"
The Prophet (s) said: "As for him who takes a way for seeking knowledge, Allah will lead him to the way that takes to Paradise. As a sign of their pleasure with the seekers of knowledge, the angels lower down their wings for them. Every creature that is in the heavens or on the earth, including the whales, seeks Allah's forgiveness to the seekers of knowledge. The scholar is preferred to the worshipper in the same way as the full moon is preferred to the other stars. The scholars are the heirs of the prophets, who definitely did not bequeath dinars or dirhams. They only bequeathed knowledge. Thus, he who takes from that knowledge has surely taken a great thing." (Quoted from al-wafi; part 3 page 40 (as quoted from al-kafi).
"On the Day of Resurrection, some individuals will have rewards as huge as clouds or as great as unshakable mountains. When they will wonder how they have obtained such rewards that they did not do things deserving them, they will be answered: "As you instructed people to do good deeds, we recorded for you the reward of every deed that those people carried out."( Quoted from Bihar ul-Anwar; vol. 1 page 75 (as quoted from Bassaair ud-Darajat).
Amir ul-Mu'minin (a) said: "Kumayl, those who amass wealth are dead even though they may be living while those endowed with knowledge will remain as long as the world lives. Their bodies are not available but their figures exist in the hearts."
Imam al-Baqir (a) said: "A scholar whose knowledge is useful for others is preferred to seventy thousand worshippers." (Quoted from al-wafi; part 3 page 40 (as quoted from al-kafi).
Imam as-Sadiq (a): "On the Day of Resurrection, all people will be gathered on one highland and the scales will be maintained. The blood of the shahids will be put in a scale and the ink of the scholars in the other. The ink of the scholars will outweigh the blood of the shahids." (Quoted from al-wafi; part 3 page 40 (as quoted from al-faqih).
"On the Day of Resurrection, the worshippers and the scholars will be interrogated together. The worshippers will be permitted to be in Paradise, and the scholars will be asked to intercede for others whom they taught the high moral standards." (Quoted from Bihar ul-Anwar; vol. 1 page 74 (as quoted from Ilal ush-Sharayi and Mohammed ibn al-Hasan as-Saffar's Bassaair ud-Darajat).
The faithful scholars owe Muslims great rights that should be fulfilled. They are as follows:
1. Regard of Scholars
To show regard toward scholars is their leading right because of their being characterized by knowledge and virtue.
The Prophet (s) said: "To look at the face of a scholar, out of love for him, is a sort of worship." (Quoted from Bihar ul-Anwar; 1/64 (as quoted from ar-Rawandi's an-Nawadir).
"You should be either scholar or seeker of knowledge or loving the scholar, and do not be of any other class. To hate the scholars leads to perdition."
Husham ibn al-Hakam, the teenage, visited Imam as-Sadiq (a), who was encompassed by the celebrities of the Shia-such as Hamran ibn A'yun, Qays al-Massir, Younus ibn Ya'qoub, Abu Ja'far al-Ahwal, and others, in Mina. As soon as his eyes fell on Husham, Imam as-Sadiq (a) preceded him to all the others who were all older than him -i.e. Husham-. When he felt that the attendants were displeased by this act, Imam as-Sadiq (a) said: "This man has been supporting us with his heart, tongue, and hand." (Quoted from Bihar ul-Anwar; 1/59 (as quoted from Sheikh as-Saduq's al-khissal).
Ahmed al-Bezanti, the scholar, narrated:
I responded to the invitation of ar-Ridha (a) and spent that night with him. After I had been served dinner, the Imam (a) ordered the servants to prepare my bed. The most excellent kinds of pillow, bedspread, and blanket were brought. When I finished my dinner, he (a) asked me whether I wanted to sleep. "Yes, I want,' answered I. The Imam covered me with that blanket and supplicated God for me, 'God may make you pass this night with good health." When the Imam left me, I said to myself, 'Verily, I have awarded with such unprecedented great honor by this man.'(Quoted from safinat ul-Bihar; vol. 1 page 81).
2. Charity to Scholars
The main concern of scholars is to serve the religion, publicize the Islamic enlightenment, and guide Muslims towards high moral standards. Such endeavors require time and giant efforts that divert from seeking earnings. It is then necessary for the believers who observe the religious affairs to save the means of good livelihood for the scholars, through supplying them with the Shariite rights of which God orders as well as the other charities. Scholars in fact are the worthiest of enjoying such rights that enable them to go on achieving their aims and carrying out their religious tasks without being distracted by any other factor.
Muslims, in the past, used to volunteer openhandedly to dedicate some money as waqfs for saving the livelihoods of the scholars.
3. Compliance with Scholars
Rational individuals refer to the specialists in the various fields of life so as to benefit by their experts. In the same manner, Muslims should refer to scholars in fields of religious teachings and rulings. It is required to imitate and yield the fruits of the scholars' studies who devoted themselves to servicing the Islamic Sharia, propagandizing its rulings, and guiding people to uprightness. Following so, people will have full awareness of their doctrine and will be able to resist the rumors of enemies. But if they neglect reference to scholars, people will ignore the reality of their religion, principles, and rulings and, subsequently, will be the subject of deviation.
The Prophet (s) said: "To sit with the religious people is the honor of this life as well as the life to come." (Quoted from Bihar ul-Anwar; 1/62 (as quoted from Thawab ul-A'mal and al-Amali).
"To sit with scholars is a sort of worship." (Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from keshf ul-Ghumma).
"Knowledge is stored in safes whose key is question. Hence, you-Allah may have mercy upon you-must put questions, for your questions will bring rewards for four persons: the asker, the instructor, the listener (to the question and answer), and the one who loves those three." (Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from Sahifat ur-Ridha and uyounu Akhbar ir-Ridha).
Imam as-Sadiq (a) said: "People perish so long as they do not put questions." (Quoted from al-wafi; part 1 page 46 (as quoted from al-kafi).
Luqman the wise instructed his son: "Son, sit with the scholars and stick your knees to them, for Allah enlivens the hearts -i.e. intellects- with the illumination of wisdom in the same way as He enlivens the barren lands with heavy rain." (Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from Rawdhat ul-Waizhin).
RIGHTS OF TEACHERS AND STUDENTS
Faithful teachers who enjoy good traits occupy a high position in the society because of the appreciative efforts they exert for educating and supplying individuals with knowledge and moralities. Besides, they are the pioneers of culture and guides of the coming generation. On account of that, they must enjoy definite rights against their students. First of all, students must respect their teachers in the same way as they respect their fathers so as to express their appreciation to them.
Alexander, once, was asked why he used to respect his teacher in a way better than his respecting his father. He answered: "My father is the founder of my transient life while my teacher is the founder of my changeless life."
Imam al-Baqir (a) said: "He who teaches an item of knowledge that leads to the right guidance will be having the same rewards of them who apply that item to themselves, without any decrease in their rewards. And he who teaches an item of deviation will be having to burden the same punishment that is decided for those who practice such an item without any decrease in their punishment." (Quoted from al-wafi; part 1 page 42 (as quoted from al-kafi).
Students must appreciate their teachers' efforts and reward them by means of showing gratitude and respect and following their recommendations. They also must pardon and neglect any situation of strictness or discipline that are intended for their good educationally and morally. The best comprehensive word that gathered the rights of teachers is the following saying of Imam as-Sejjad (a):
"The right of the one who trains you through knowledge is magnifying him, respecting his sessions, listening well to him, attending to him with devotion, avoiding raising your voice against him, avoiding answering any question before he answers, avoiding talking to anyone during his instructions, avoiding backbiting anyone before him, doing your best to defend him when he is backbitten and cover his flaws and publicize his good traits. Do not sit with his enemy and do not antagonize his friend. If you do so, the angels will testify for you that you have attended to him and received his knowledge for the sake of Allah, not people." (Quoted from The Treatise of Rights; Imam as-Sejjad (a).
Rights of Students
Seekers of studies enjoy particular standings of virtue and honor because they exert diligent efforts for seeking, retaining, and conveying knowledge to the coming generations.
The Prophet (s) said: "The like of students among the ignorant is the alive among the dead." (Quoted from Bihar ul-Anwar; 1/58 (as quoted from at-Tusi's al-Amali).
"Seeking knowledge is a duty that is imposed upon every male and female Muslim. It is most surely that Allah loves seekers of knowledge." (Quoted from al-wafi; part 1 page 36 (as quoted from al-kafi).
"The scholar and the seeker of knowledge are partners in the same rewarding: two for the scholar and one for the seeker of knowledge. Any other class is worthless."( Quoted from Bihar ul-Anwar; 1/56 (as quoted from Bassaair ud-Darajat).
Such merits traits are dedicated to the sincere students who aim at achieving self-discipline and moral conduct. The students who are empty of such intentions are deprived of such memorable traits and will have nothing more than transitory goals. Let us now refer briefly to some of the students' rights:
First of all, fathers should choose well qualified, faithful, and well-mannered teachers for their sons, so that they will be good imitable examples.
Students are generally characterized by fondness of following the examples of their instructors whose qualities affect the students' personalities very soon.
Second, students must be treated with kindness and compassion. Teachers are required to treat their students as if they are their sons and avoid humiliating and persecuting them, because such behaviors may make them disregard studying. To instruct and encourage students on studying, it is wise to reward the good-doers by words of praise and reproach the negligent by means of reprimand taking in consideration the condition that such matters must not injure their emotions or abuse their dignities.
Addressing to seekers of knowledge, Imam as-Sejjad (a) said in his Treatise of Rights:
"The right of your subjects through knowledge is that you should know that Allah made you a caretaker over them only through the knowledge He has given you and His storehouses, which He has opened up to you. If you do well the missions that Allah has chosen you for, treat them as same as the treatment of the merciful caretaker who respects his master in the affairs of the slaves and the clement steadfast one who always offers money for the needy ones, then Allah will increase His graces to you and you will be on the right way faithfully, otherwise you will be regarded as betrayal, unjust to the creatures, and expose yourself to encounter Allah's seizing His graces and power from you."
Third, it is necessary for teachers to take in consideration the intellectual levels of the students and their readiness to receive knowledge. This consideration will help teachers choose the appropriate levels of study that befit each student and avoid providing information that are too high for them to understand. Furthermore, it is important for teachers to realize each student's main concern so as to guide him to the fields that best suit his interest, since it is improper to coerce a student on definite fields of study, which he does not like.
Fourth, to secure an ideal rise for students, it is important to keep on guiding them incessantly in the scientific and moral fields. This is the only way to guarantees their being examples of decency.
Student must understand that the main purpose beyond studying is to achieve self-control and good sense so as to attain the honor of the obedience to God and, subsequently, the eternal pleasures will be won.
Neglecting such noble goals, a student fails to exploit science, loses all aspects of spirituality, and becomes the subject of the barren worldly whims.
The best example of such shortcomings is the current civilized nations whose individuals, though preceded others in fields of science and inventions, live humble lives suffocated by disintegrated morals, loose spiritual values, and prevalent evils-all because they pursue wholly material trends and free themselves completely from the religious and moral values. Owing to so, they have competed with each other using the most fatal weapons for terminating each other and, hence, they have turned this world into a volcano threatening ruination and perdition to humankind.

Imam Reza Network

Ustād Husayn Ansāriān

The city of Khānsār has been productive of great scholars, literary figures, and artists of renown, including divine scholars such as the late grand Ayatollahs āqā Husayn Khānsārī, āqā Jamāl Khānsārī, Sayyed Muhammad Taqī Khānsārī, and Sayyid Ahmad ī (Peace be upon them). The great Ustād Husayn Ansāriān
scholar, Ustād ("master") Husayn Ansāriān was born in this city in 1323/1944. His father descended from the household of Hāj Shaykh, recognized as a renowned household who rendered great services to the Islamic faith and produced scholars of high ranks. The late grand Ayatollah Shaykh Mūsā Ansāriān (Khānsārī), whose erudition and piety is well-known to scholars, belongs to the same family.
The late Imam Khomeini (May his soul rest in peace) was reported as saying that the best book on salāt (prayers) in Shi'i jurisprudence had been authored by the late Ayatollah Ansāriān. He penned tens of scholarly works including Munyat al-tālib, comprising the annotations collected at the late Nā'ini's lectures. All scholars in Najaf recognized him as the greatest jurisprudent only second to the grand Ayatollah Isfahānī, but he did not live long and did not outlive the late Sayyid.
The great scholar's household on the maternal side has been of the Mustafavī Sayyids of the city and his grandfather on his maternal line was a creditable and trustworthy figure and many a scholars from Najaf and Qom stayed with him upon their arrival at Khānsār. In this regard, the great scholar narrates a reminiscence of his from his third year of life: "One day the grand Ayatollah Muhammad Taqī Khānsārī had come to my grandfather's house. I was still a child. I opened the door to the room and approached the grand Ayatollah immediately and sat on his lap. My grandfather stepped forward to take me to the private quarters of the house, but the grand Ayatollah declined, caressed me and inquired: 'What would you like to be in future?' and I replied 'I'd like to be like you.' He uttered devotions for my sake. Whenever I recall the memory and reminisce his divine visage and devotions, one of my sweetest recollections comes to my mind."
Ustad Ansāriān was three years old when his family moved to Tehran and settled in a religious neighborhood (Khurāsān Street) there. At that time, the center of the scholarly circle was the late Ayatollah Hājj Shaykh 'Alī Akbar Burhān. Our Ustād benefited from that divine scholar since his early childhood. The grand scholar has repeatedly declared that "he has not seen his peer among the divine figures."
Being an erudite scholar and a virtuous jurisprudent, Ayatollah Burhān held the imamate of the Friday prayers at Lurzadeh Mosque at the time. He managed the affairs of the mosque in such a way that people from different ages were absorbed by that divine center. He also founded a school in that neighborhood whose students were directly educated by him from the first grade. Thus Ustād Ansāriān relates a reminiscence of his regarding the late Burhān: "I heard many a time from that late scholar, on the pulpit and also at his lectures that he did not favor to end his days in Tehran and be interred there. The issue had entered into his devotions which he entreated from the Almighty on the nights of ihyā', commemorating the martyrdom of Imam 'Alī (AS). At last, in 1338/1954, when I was 14 years old, that great scholar passed away on his pilgrimage to Mecca and was buried in Jeddah in the vicinity of Eve's (AS) tomb."
The late scholar's virtues, conducts, and way of life have had such a profound impact on Ustād Ansāriān that he still feels his empty place in his life.
Since childhood, Ustād Ansāriān was intimately acquainted with divine figures, such as the late Ayatollah Sayyid Muhammad Taqī Ghazanfarī, the leader of Friday prayers at Du-rāh Mosque (the Ustad's father's neighborhood in the city of Khānsār). Thus Ustād Ansāriān relates a memory of the late scholar which reveals his spiritual and divine intimate acquaintance with great figures and sages: "In the first year of my studying at the seminary, of which the late scholar Ayatollah Ghazanfarī had become aware, he prepared a memorable feast on the occasion of my studying at the seminary and invited my father's relations as well as a number of the inhabitants of the neighborhood. Such feast thrown on the occasion of my studies by such virtuous scholar provided me with incomparable incentive to further my studies. He was a virtuous scholar who led a simple life and for many a year led the Friday prayers at the time of the tyrannous Pahlavi regime."
Another divine figure was the late Ayatollah Sayyid Husayn 'Alawī Khānsārī. He was one of the renowned jurisprudents of Khānsār who led the prayers and taught at Mahalla-ye Bālā ("the Upper Neighborhood") in Khānsār (the neighborhood in which the Ustād's relations on his maternal side resided) and hundreds of students benefited from his lectures. He left Najaf for Khānsār while the Shaykhs of that great scholar had confirmed his expertise in jurisprudence in writing.
Let us listen to another reminiscence of his: "It was my first year wearing the clerical attire. I went to Khānsār to pay a visit to my grandfather on the maternal side, the late Sayyid Muhammad Bāqir Mustafawī, my grandmother, and other relations. An acquaintance of mine met me on the street and said: "Would you deliver sermons at āqā Asad Allāh (āqā Asdollā) Mosque for ten evenings?" I accepted the offer. Upon my arrival, I saw the virtuous scholar (the late Ayatollah 'Alawī) among the audience. I wondered at his attendance at the sermon of a fledgling like me. I thought he might be there to meet with the person who had requested the sermon to be delivered, though I was surprised to find him there all the time. He had made his presence there to encourage me."
Another figure is Ayatollah Hājj Sayyid Muhammad 'Alī b. al-Radā Khānsārī, with whom our Ustād has been acquainted since childhood as a family relation. Regarding this pious scholar, our Ustād remarks: "Since childhood I learned a great and fundamental point from this pious and distinguished scholar which I still bear in my mind. Each and every Friday evening following the late evening prayer, he stood and recited Imam Husayn's (AS) prayer for the public with such devotions that his spiritual relationship with the Lord of the Martyrs (AS) has profoundly touched my heart and has affected on my morals in a positive way."
Another great figure with whom Ustād Ansāriān was acquainted was the late scholar Ilāhī Qumshe-ī, from whose lectures on ethics he benefitted a great deal.
The above factors (family background and studying ethics) led our distinguished Ustād to study religious sciences following his graduation from high school as well as consultation with the late scholar Ilāhī Qumshe-ī.
Ustād Ansāriān received his seminary education at the scholarly centers in Tehran and Qom. In Tehran, he commenced his literary studies and upon their completion turned to the divine scholar Ayatollah Mīrzā 'Alī Falsafī, who at that time had succeeded the late Burhān as the Imam of prayers at Lurzādeh Mosque, and requested him to study Ma'ālim al-Usūl with him. Being as one of the few scholars entitled to practice jurisprudence through the written permission of the late grand Ayatollah Khu'ī, the distinguished scholar granted the request. Following the completion of studying Lum'atayn (i.e. Shaykh Abū 'Abd Allāh Muhammad b. Makkī 'Amilī's al-Lum'at al-Dimashqīyya, and its commentary, i.e. Zayn al-Dīn b. Nūr al-Dīn 'Alī Jaba'ī 'Āmilī's al-Rawdat al-Bahīyya fī Sharh al-Lum'at al-Dimashqīyya) and Ma'ālim (i.e. Jamāl al-Dīn Abū Mansūr Hasan b. Zayn al-Dīn's Ma'ālim al-Dīn wa Malādh al-Mujtahidīn), he asks for Ayattolah Falsafi's permission to move to Qom seminary. The latter encourages him, embraces him kindly, as when he is asked to provide his student with some admonition, Ayatollah Falsafī provides him with the prophetic tradition "Man kāna li-llāh kāna 'llāhū lahū" ("One who is with God, God is with him"). Our Ustād says: Since that day, I have done my best to be with God and have noticed that God has always been with me. Yes, whoever is with God, God shall be with him." He did his best to maintain intimate acquaintance with divine figures in Qom, as he had done so in Tehran. Therefore, he turned towards the late Ayatollah Hājj Shaykh 'Abbās Tihrānī and benefited plentifully from his fruitful lectures.
He also attended the Hājj Āqā Husayn Fātimī's lectures on ethics and thus remarks in this regard: "Most of Ayatollah Fātimī's lectures on ethics were ecstatic and filled the lecturer's and his students' eyes with tears."
Ustād Ansāriān was frocked at the hands of the late Ayatollah Hājj Shaykh 'Abbās Tihrānī and furthered his studies. He studied Shaykh Murtadā Ansārī's Rasā'il (or: Farā'id al-Usūl), al-Makāsib (or: al-Muta'ajjir), and Mullā Muhammad Kāzim Khurāsānī Hirawī's Kifāyat al-Usūl) under great scholars such as: Ayatollah I'timādī, the grand Ayatollah Fādil Lankarānī, Ayatollah Sālihī Najafābādī, and Ayatollah Sāni'ī. Following the completion of the higher levels of his studies, he entered the inferential stage (khārij) in jurisprudence (Fiqh) and its principles (usūl). At this stage, he benefited from grand jurisprudents like the late Ayatollah Sayyid Muhammad Muhaqqiq Dāmād, Ayatollah Muntazirī, the late Ayatollah Hājj Shaykh Abū 'l-Fadl Najafī Khānsārī, and particularly the late grand Ayatollah Hājj Mīrzā Hāshim Āmulī. The fruits of these years were the invaluable annotations on Jurisprudence and its principles taken from the late Ayatollah Hājj Mīrzā Hāshim Āmulī's lectures. In Tehran, he also benefited from Ayatollah Gīlānī on philosophical discussions and Hujjat al-Islām Jawādī on rhetorical art (bayān) and figures of speech (badī').
It is to be noted that following such considerable endeavors, Ustād Ansāriān has received permissions (ijāzāt) to teach and narrate traditions from grand Ayatollahs and authorities such as: the late grand Ayatollah Mīlānī, the late grand Ayatollah Akhūnd Hamadānī, the late Ayatollah Kamari'ī, the late grand Ayatollah Gulpāyigānī, the late grand Ayatollah Hājj Sayyid Ahmad Khunsārī, the late grand Ayatollah Mar'ashī Najafī, and the late grand Ayatollah Imam Khomeini.
Having studied religious sciences and following the completion of the highest seminary studies and benefiting from the circles of the distinguished Ustāds at the seminaries, he made great efforts to return to Tehran from the Qom Islamic seminary in order to attain to his main goal and the most important issue for a student of Islamic sciences, i.e. studying, compiling books, and propagating Islamic sciences. So far, he has been fulfilling his divine duties for more than thirty years and the fruits of his obligation to stay in Tehran have been approximately 4,000 recorded novel lectures and sermons and more than 40 books (approximately 80 volumes).
List of Ustād Ansāriān's works:
Translation of the Holy Qur'an.
Translation of Nahj al-Balāgha.
Translation of Sahīfat al-Kāmilat al-Sajjādīyya.
Translation and paraphrase of Mafātīh al-Janān.
Commentary on Kūmayl's Devotions. New edition.
Ahl-e Bayt, 'Arshīyān-e Farshneshīn ("The Prophet's (AS) Household, the Earth Inhabiting Divines").
Mu'āsherat ("sociability, association").
Jelve-hā-ye Rahmat-e Elāhī ("Manifestations of Divine Blessings").
Farhang-e Mehr-varzī ("The Culture of Love").
'Ebrat-Āmūz ("Admonitions").
Zībā'ī-hā-ye Akhlāq ("The Beauties of Good Morals").
Tawbe, Āghūsh-e Rahmat ("Repentance, the bosom of Mercy").
Bar Bāl-e Andīshe ("On the Wings of Thought"), 2 vols., in print.
Bā Kāravān-e Nūr ("Accompanying the Caravan of Light").
Sīmā-ye Namāz ("The visage of Prayers").
Luqmān-e Hakīm ("Luqman, the Sage").
Furūghī az Tarbīyat-e Eslāmī ("Beams of Light from Islamic Education").
Rasā'il-e Hajj ("Treatises on Pilgrimage to Mecca").
Dīvān-e Ash'ār (Majmu'a-ye Ghazalīyyāt) ("Poetical Works, Collection of Ghazals).
Pursesh-hā va Pāsukh-hā ("Questions and Answers"), 5 vols., in print.
Nezām-e Khānevāde dar Eslām ("The Family System in Islam").
Mūnes-e Jān ("The Beloved").
'Erfān-e Eslāmī (Sharh-e Misbāh al-Sharī'a) ("Islamic Mysticism, Commentary on M.), 15 vols, new edition.
Dīyār-e 'Āsheqān (Sharh-e Sahīfa al-Sajjādīyya) ("The Land of Lovers, Commentary on S.), 15 vols, in print.
Seyr-ī dar Ma'āref-e Eslāmī, ("Survey of Islamic Teachings"), vol.1, 'Aql, Kelīd-e Ganj-e Sa'ādat ("Intellect, the Key to the Treasure of Happiness"), vol.2, 'Aql, Mahram-e Rāz-e Malakūt ("Intellect, the Confidant of the Secret of the Heaven"), vol.3, Hadīth-e 'Aql va Nafs ("Discourse on Intellect and Soul").
Majmū'a-ye Sukhanrānī-hā-ye Mawzū'ī ("Collection of Twenty Lectures Arranged by Topics").
Eslām va Kār va Kūshesh ("Islam, Work, and Effort").
Eslām va 'Elm va Dānesh ("Islam, Science, and Knowledge").
Imām Hasan Ebn-e 'Alī rā Behtar Beshenāsīm ("Let Us Improve Our Knowledge Regarding Hasan b. 'Alī (AS).
Ma'navīyyat, Asāsī-tarīn Nīyāz-e 'Asr-e Mā ("Spirituality, The Greatest Need of Our Time").
Besū-ye Qūr'ān va Eslām ("Towards The Qur'an and Islam").
Marz-e Rushanā'ī ("Border of Light", collection of poetry).
Munājāt-e 'Ārefān ("Mystics' Devotions", collection of poetry).
Chashme-sār-e 'Eshq ("Fountain of Love", collection of poetry).
Golzār-e Muhabbat ("Garden of Love", collection of poetry).
'Ebrat-hā-ye Rūzgār ("Lessons of Time").
Nasīm-e Rahmat ("Breeze of Mercy").
Akhlāq-e Khūbān ("Moralia of the Good).
Dar Bārgah-e Nūr ("At the Threshold of Light").
Chehel Hadīth-e Hajj ("Forty Traditions Regarding Pilgrimage to Mecca").
Hajj, Vādī-ye Amn ("Pilgrimage to Mecca, the Land of Security").
Chehre-hā-ye Mahbūb va Manfūr-e Qur'ān ("Loveable and Disgusting Characters in the Qur'an").
Adab vaĀdāb-e Zā'er ("Pilgrims' Rites").
Rāhī be Sū-ye Akhlāq-e Eslāmī ("A Path towards Islamic Ethics").
Velāyat va Rahbarī az Dīdgāh-e Nahj al-Balāgha ("Government and Leadership as Reflected in N.").
Majmū'a-ye Maqālāt ("Collected Essays").
'Ubūdīyyat ("Submission").
Shifā' dar Qūr'ān ("Cure in Islam").
Nafts ("Soul").
Taqrīrāt-e Dars-e Marhūm Āyatullāh al-'Uzmā Hājj Mīrzā Hāshem-e Amulī ("Annotations Taken at the Lectures delivered by the Late A., ms.).
Taqrīrt-e Dars-e Khrej-e Marhūm Āyatullāh al-'Uzma Hājj Shaykh Abūlfazl-e Najafī-ye Khānsārī ("Annotations Taken at the Lectures Delivered by the Late A. for Students at the Inferential Level", ms.)

So far, the following books by the great Ustād have been translated:
Bā Kāravān-e Nūr ("Accompanying the Caravan of Light"), English.
Nezām-e Khānevāde dar Eslām ("The Family System in Islam"), English, Urdu, Russian, Turkish, Arabic.
Commentary on Kumayl Devotions. Arabic, Urdu, English.
Tawbe, Āghūsh-e Rahmat ("Repentance, the Bosom of Mercy"), Arabic, English, Urdu.
Luqmān-e Hakīm ("Luqman, the Sage"), Urdu.
Dīyār-e 'Āsheqān (Sharh-e Sahīfa al-Sajjādīyya) ("The Land of Lovers, Commentary on S.), 2 vols., English.
Ahl-e Bayt, 'Arshīyāan-e Farshneshīn ("The Prophet's (AS) Household, the Earth Inhabiting Divines"), Urdu, Arabic, English, Russian.
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