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TheRadianceoftheSecretsofPrayerMuhsinQara'ati-XKP
Published:2014Tag(s):islamxkp"mohsinqarati""muhsinqaraati"prayerssalat"islamicmobility"
1ChapterForeword
IntheNameofAllah,theAll-beneficent,theAll-mercifulThepreciouslegacyleftbehindbytheHolyProphet’sHousehold{ahlal-Bayt}(maypeacebeupon
them all) and their followers’ preservation of this legacy from the menace of extinction is a perfectexample of an all-encompassing school {maktab}, which embraces the different branches of Islamicknowledge.This school has been able to trainmany talented personalities by quenching them from this gushing
fountain.ThisschoolhaspresentedscholarstotheMuslimummahwho,byfollowingtheHolyProphet’sHousehold(‘a),haveoccupiedthestationofclarifyingdoubtsandskepticismsbroughtforthbyvariouscreeds and intellectual currents both inside andoutsideMuslim society.Throughout the past centuries,theyhavepresentedthefirmestanswersandsolutionstothesedoubts.Anchoredintheresponsibilitiesitisshouldering,theAhlal-Bayt(‘a)WorldAssemblyhasembarked
upon defending the sanctity of risalah {messenger ship} and its authentic beliefs—truths which havealwaysbeenopposedbythechiefsandleadersofanti-Islamicsects,religionsandtrends.Inthissacredpath,theAssemblyregardsitselfasafolloweroftheuprightpupilsoftheschooloftheAhlal-Bayt(‘a)—those who have always been ready to refute those accusations and calumnies and have tried to bealwaysinthefrontlineofthisstruggleonthebasisoftheexpedienciesoftimeandspace.The experiences in this field,which have been preserved in the books of scholars belonging to the
schoolof theAhlal-Bayt(‘a),areuniquein theirownright. It isbecausetheseexperienceshavebeenbaseduponknowledge{‘ilm}andthepreeminenceoftheintellectandreasoning,andatthesametime,they are completely devoid of blind prejudice,whim and caprice.These experiences address experts,scholars and thinkers in a manner that is acceptable to a healthy mind and the pure human naturaldisposition{fitrah}.Inabidtoassistthosewhoareinquestoftruth,theAhlal-Bayt(‘a)WorldAssemblyhasendeavored
toenteranewphaseof theseworthyexperienceswithin the frameworkof researchand translating theworksofcontemporaryShi‘ahwritersorthosewho,throughdivineguidance,haveembracedthisnobleschool.TheAssemblyisalsoengagedinthestudyandpublicationofthevaluableworksofpiouspredecessors
andoutstandingShi‘ahpersonalities so that thosewhoare thirsty for the truthcouldquench their thirstfromthisrefreshingfountainbylisteningandembracingthis truth,whichtheHolyProphet’sHousehold(‘a)hasofferedasagifttotheentireworld.It is hoped that our dear readers would not deprive the Ahl al-Bayt (‘a)World Assembly of their
valuableopinions,suggestionsandconstructivecriticismsinthisarena.We also invite scholars, translators and other institutions to assist us in propagating the pure
MuhammadanIslam.WeaskGod,theExalted,toacceptthistrivialeffortandenhanceitfurtherundertheauspicesofHis
vicegerentonearth,Hadratal-Mahdi(mayAllah,theExalted,expeditehisgloriousadvent).ItisappropriateheretoexpressourutmostgratitudetoHujjatal-Islamwa’l-MusliminShaykhMuhsin
Qara’ati for writing the book,[1] and toMr. Mansoor Limba for translating it, as well as to all our
honorable colleagues in accomplishing this task especially the dear ones in the TranslationOffice forundertakingthisresponsibility.CulturalAffairsDepartment
TheAhlal-Bayt(‘a)WorldAssembly[1]
2ChapterPreface
IntheNameofAllah,theAll-beneficent,theAll-merciful
نیملاعلا بر هللا دمحلأ
نیعمجأ مهئادعأ ىلع هللا ةنعل و نیرهاطلا هلآ و دمحم انیبن و اندیس ىلع هللا ىلص و
AllpraiseisduetoAllah,theLordoftheworlds,andmaytheblessingsofAllahbeuponourMasterandProphet,Muhammad,andhispureprogeny,andmaythecurseofAllahbeuponalltheirenemies.Today, it is imperative toexplain the teachingsof Islam in theareasof“beliefs”{‘aqa’id}, “laws”
{ahkam}and“morality”{akhlaq}insimplelanguagebasedonQur’anicversesandProphetictraditionstomeettheneedsofthosewhoareinterested.Through divine succor {tawfiq}, the televised presentation of the discussions on “Lessons from the
Qur’an,”waswelcomedbyourreligiouscommunityforsomeyears,andsomeofthesediscussionswerepublished.Thediscussionsonthebasicprinciplesofreligion{usulad-din}andtheDayofResurrection{ma‘ad}{inparticular}areamongthem.Afterthese,discoursespertainingtothebranchesofreligion{furu‘ad-din}werealsomeanttofollow.
However,onaccountofurgentneed,“Hajj”waspresentedtoyouearlier.Now,prayer{salah}isatyourdisposal,thankstotheblessingsofthebloodofmartyrs.Although useful and valuable books and brochures about prayer and other branches of Islam have
alreadybeenpublished, it isstillhopedthatowingtoitsnoveltyofapproach,simplicityofdiscussion,suitableorganizationofthesubjects,andrelianceonampleQur’anicversesandhadiths,[1]thisvolumewouldbeuseful to all readers, particularly teachers,whoarepresenting the truthsof religion in classsessions.Themain referencesused inorganizing thesediscussions are theQur’an, and thehadith, forwhichbothSunniandShi‘ahbookshavebeenutilized.The principal sources being consulted (apart from theQur’an andNahj al-Balaghah)[2] areBihar
al- Anwar,Wasa’il ash-Shi‘ah, Mustadrak al-Hakim, Usul al-Kafi, Man La Yahdhuruh al-Faqih,Ghuraral-Hikam,Kanzal-‘Ummal,andotherswhoseparticularreferencesare indicated in thefootnotes.Inpreparing thecontentsof this treatise,valuable ideasand supplementary suggestionsofferedhave
alsobeenutilized,whichareherebyacknowledgedwithprofoundgratitude.ThepositiveaspectsofthisbookarerelatedtotheluminousstatementsofGod,theProphet(S)[3]andtheinfallibleAhlal-Bayt[4](‘a)[5]andwrittenwiththeirblessings.Anyweaknesses,however,aremine.The translations of Qur’anic verses and hadiths are relatively free translations and sometimes
accompaniedbyexplanationsandaddenda.ItshouldnotremainunsaidthatthecontentofthisvolumehasbeenshownearlierinthestatetelevisionoftheIslamicRepublicofIran.Ithasbeenputintowritingwithsomecorrectionsandmodifications.I beseechGod, the Exalted, for sincerity of intention {ikhlas}, dedication to purpose {tawfiq} and
eloquence in speech and writing. I hope that this trivial attempt at inclining people toward the greatobligatoryactofprayerisfruitfulandplaysavitalroleinthedisseminationofIslamicculturethroughouttheworld—an obligationwhich is incumbent upon each of us. It is also hoped that by clinging to itsreligiousidentityandrichIslamicculture,ourgreatIslamicnationcanserveasaformidablestrongholdoftruthandastrongrefugeforthedeprivedonesoftheworld.Verily,HeistheBestowerofSuccess{innahuwaliat-tawfiq}.MuhsinQara’ati
Ramadhan1410AHFarvardin1369AHS(CircaMarch-April1990)
[2][3][4][5][6]
3ChapterWorship{‘ibadah}
Before embarking on the discussion of prayer, I shall deal with the meanings, philosophy and
dimensionsofworship{‘ibadah}andservitudeastheyarethespiritofprayer.Whyworship{‘ibadah}?Worship {‘ibadah}means the expression of abasement {dhillah}, the highest form of humility and
homage,beforeGod.As to its importance, it is enough to state thatworship is thepurposebehind thecreationof allbeingsand themission{bi‘thah}of theprophets (‘a) (the creationalworld {‘alam at-takwin}andthelegislativeworld{‘alamat-tashri‘},respectively).Godsays:
﴿ نودبعیل الإ سنإلا و نجلا تقلخ ام ﴾و
“IdidnotcreatethejinnandhumansexceptthattheymayworshipMe.”[1]Themissionofalltheprophets(‘a)hasbeentoinvitethepeopletoworshipGod:
﴿ توغاطلا اوبنتجاو هللا اودبعا نأ الوسر ةمأ لك يف انثعب دقلو ﴾
“CertainlyWeraisedanapostleineverynation{topreach:}‘WorshipAllah,andkeepawayfromtheRebel’.”[2]So,theobjectivebehindthecreationoftheuniverseandthemissionoftheprophets(‘a)hasbeenthe
worshipofGod.However,itisclearthatGod,theExalted,isinnoneedofourworship:
﴿ مكنع ينغ هللا نإف ﴾
“YetAllahisIndependentofyou.”[3]Thebenefitofworshipreturnstotheworshippersthemselves,assimplyasthepupils’decisiontostudy
theirlessonsistotheirownadvantageandhasnogainfortheteacher.ReasonsforWorshipThefollowingreasonspersuademantoworshipandserveGod:1.GreatnessofGodWhenmanseesthegreatnessandmagnificenceofGod,heunconsciouslyfeelshumbleandweakbefore
Him,justasapersonwhoregardshimself insignificantbeforeadistinguishedpersonandscholar,alsohonorsandrespectshim.2.FeelingsofDependenceMan’s nature is such that he feels humble before some one upon whom he is dependent. Our very
existencedependsuponthewillofGodandweneedHimallthetime.Thisfeelingofneedanddeficiency
urges man to worship God—for only He is the Ultimately Perfect and Independent. It is stated insome hadiths that if there were no death, poverty and sickness, some people would never humblethemselvesbeforeGod.3.AwarenessofblessingsMan loves to possess and enjoy blessings. Remembering the abundant blessings ofGod can be the
strongest motive for worshipping Him. In the litanies {munajat} of the infallible Imams (‘a), theblessings of God, including those that are related to those prior to the birth of man, are initiallymentioned,andinthiswaymanshowshislovetoGodandthanhehumblypresentshisrequests.Godalsosays:
﴿ فوخ نم مهنمآو عوج نم مهمعطأ يذلا ٭ تیبلا اذه بر اودبعیلف ﴾
“LetthemworshiptheLordofthisHouse,whohasfedthem{andsavedthem}fromhunger,andsecuredthemfromfear.”[4]Inanotherverse,manisaskedtoworshipGodwhocreatedhim.4.Humannature{fitrah}Worship is an instinctive and integral part of humannature.Being innate,man sometimes treads the
correctpathandworshipsGod.Whenmisled,heisdrawntotheworshipofthesun,stones,wood,thecow,money,spouses,andtaghuts.[5]Theprophets(‘a)havenotcometoinstillthesenseofworshipinman.Rather,theirmissionistoguide
thisnaturaldispositionintherightdirection.‘Ali(‘a)said:
هتدابع ىلإ ناثوألا ةدابع نم هدابع جرخیل قحلاب ادمحم هللا ثعبف .
“GodthussentdownMuhammadintruthtostopHisservantsfromidol-worship,andinvitethemtoHisworship.”[6]Most of the Qur’anic verses related to worship invite people to the divine unity in worship
{tawhid fi’l-‘ibadah}andnot to the spiritofworship,because that spiritofworshipalreadyexists inman. It is like thedesire for foodwhichexists in every infant, but if it isnotguided,hewill eatmudinsteadoffoodandenjoyeatingit!Wereitnotfortheleadershipoftheprophets(‘a),thedirectionofthisinstinctwouldbeelsewhere,and
insteadofGod,falseandfutiledeitieswouldbeworshipped.JustasduringthefortydaysoftheabsenceofHadhrat[7]Musa (Moses) (‘a), the people through the temptation of Samiri startedworshipping thegoldencalf.RoleofWorshipWorship means devoting all the dimensions of life to the divine will and pleasure. Giving divine
meaningtoallactivitieshassignificanteffectsonthelifeofman,someofwhicharethefollowing:1.MakingthePerishablePerpetualManandallhiseffortswillperish,butwhateverisdoneforHispleasurewillremainasanasset.The
HolyQur’ansays:
﴿ قاب هللا دنع ام و دفنی مك دنع ام ﴾
“ThatwhichiswithyouwillbespentbutwhatiswithAllahshalllast.”[8]
Italsosayselsewhere:
﴿ ههجو الإ كلاه ءيش لك ﴾
“EverythingistoperishexceptHisFace.”[9]2.ChangingtheMaterialIntotheSpiritualIf the purpouse behind {man’s} deeds be a Godly one if man could set the intention, motive and
directionofhisactivitiesalongthepathofthedivinewill,andconducthimselfasatrueservantofGod,even hismundane acts such as eating, dressing, traveling, visiting, housekeeping, studying, and all hisdailychoreswouldbecomespiritual.Onthecontrary,sometimeseventhemostsacredofworks,ifdonewithmaterialisticandworldlymotives,couldlosetheirworth.3.IndividualandCollectiveDevelopmentWorship ofGod demands a total disregard of personalwhims and caprice; non-glorification of any
race,garment, language, land, andcity; associationwithGod, theUltimatePower andPerfection.Andgratitude to the Bestower of blessings. Taken together, they play an important role in the intellectualdevelopmentoftheindividualandsocietycollectively.WorshipmeansmovingalongthestraightpathofGod:
﴿ میقتسم طارص اذه ينودبعا نأو ﴾
“WorshipMe.Thisisastraightpath.”[10]
﴿ ةالصلاو ربصلاب اونیعتساو ﴾
“Andtakerecourseinpatienceandprayer.”[11]Also, worship individually protects human beings from caprice, sin and temptation, and a devoted
societythatworshipsGodconsciouslyrejectstheworshipoftaghuts,tyrantsandsuperpowers.‘AllamahIqbalLahurisaid:
درک مدآ ىگدنب ىرصب ىب زا مدآ
درك مج و دابق رذن ىلو تشاد ىرهوگ
تسا رتتسپ ناگس ز ىمالغ ىوخ زا ىنعی
درك مخرس ىگس شیپ ىگس هك مدیدن نم
Duetoalackofinsight,manservesanotherman,Hepossessedagembutgaveittoothers,Heisworsethandogsinhisslavishdemeanor,
Ihaveyettoseeadogbowdownbeforeanother.Worshipimprovesindividualsaswellassocieties.Inmostcases, thecorruptioninsocietyemanates
from,andiscausedbytheinclinationtoworshipanyother,besidesGod.DimensionsofWorshipInthecultureofIslam,worship{‘ibadah}ishigherthanitsmanifestationssuchasprayerandfasting.
Actswhicharebeneficialtothepeopleareallactsofworship.WeshallpointtosomeactivitieswhicharereckonedasactsofworshipinIslam:1.ReflectionontheHandiworkofGodImamas-Sadiq[12](‘a)said:
هللا رمأ يف ركفتلا ةدابعلا امنإ ، موصلا ةو ولصلا ةرثك ةدابعلا تسیل .
“Worship {‘ibadah} is not excessive praying and fasting. Verily, worship is reflection on thehandiworkofAllah.”[13]ReflectionthatmakeshumanbeingsbetteracquaintedwithGodhasbeenregardedasanactofworship.2.EarningaLivingTheMessengerofAllah(S)said:
لالحلا بلط اهلضفأ ءزج نوعبس ةدابعلأ .
“Worshiphasseventyparts,thebestofwhichistoearnalawful{halal}(income).”[14]3.SeekingKnowledgeTheProphetofIslam(S)said:
اماع نیعبرأ ةدابعك هلمع ناك ىدهلا ىلإ الاضو قحلا ىلإ الطاب دریل ملعلا نم اباب بلطی جرخ نم .
“The act of seeking knowledge in order to refute falsehood and turn deviation into guidance isequivalenttofortyyearsofworship.”[15]4.RenderingServicetothePeopleMany Prophetic traditions assert that service to the people and attending to their problems is far
superiortomanyactsofworshipandoptionalHajjpilgrimage{‘umrah}.InthewordsofSa‘di,[16]
تسین قلد و هداجس و حیبست هب تسین قلخ تمدخ زجب تدابع
Worshipisnothingbutservicetothepeople.Itisnotrosary,prayermatandcassock.5.WaitingfortheGlobalGovernmentofJusticeTheHolyProphet(S)said:
جرفلا راظتنإ ةدابعلا لضفأ .
“The best act of worship is to wait for the relief {faraj} (with the advent of Imam al-Mahdi[17](‘a)).”[18]It is clear that it must also be accompanied by positive and constructive waiting, which paves the
groundfortheestablishmentofthejustgovernmentofal-Mahdi(‘a).Thus,givingdivinecolor{sibghah} toworks increases theirvalueand transforms themintoactsof
worship, at times, even thebest actsofworship.Proper intention is like an alchemy thatmakes everyinvalidmeralintogold.ActsperformedwiththeintentionofseekingnearnesstoGodshallbecomeacts
ofworship.Assuch,itcanbesaidthatthedimensionsandmanifestationsofworshipcannotbecounted.Abenevolentglanceatone’sfatherandmother,orthecountenanceofthe‘ulama’;lookingattheQur’an,theKa‘bah,ajustleader,orabrotherinfaith,arealsoactsofworship.[19]HowWeShouldWorshipThemannerofperformingworshipmustbe learnedfromtheQur’anand theprogeny{‘itrah}of the
Prophet(S)(afterhim)justastheaddressofeveryhousemustbesoughtfromitsowner.Therefore,weneedtoseewhattheversesoftheQur’anandthehadithsoftheInfallibles{ma‘sumin}[20](‘a)considerasthebestactsofworshipandhowthey(‘itrah(‘a))describethem.Letuslookatthestatementsofthepioussaints{awliya’}:1.ConsciousWorshipItisstatedinahadith,thus:
لهاج نم ةعكر نیعبس نم ریخ ملاع نم ناتعكر .
“Two rak‘ahs {cycles or units} of prayer of a scholar {‘alim} are better than seventy rak‘ahs ofprayerofanignorantperson{jahil}.”[21]TheMessengerofAllah(S)said:“Whatisacceptedinprayeristhatwhichisperformedorrecitedon
thebasisofreflectionandconsciousness.”[22]Itisthusstatedinanotherhadith:
ةنوحاطلا رامحك هقف ریغ ىلع دبعتملأ .
“Hewhoworshipswithout understanding anddiscernment is like the donkeyof amill but does notadvance.”[23]Itisessentialforthepersontoknowwhatheisdoingandreciting,andwhoheisaddressing,withtotal
presenceofmindandheart.The Holy Prophet (S) said: “Two rak‘ahs of conscious prayer is better than an unconscious nightvigil.”[24]TheGloriousQur’anstates:
﴿ نولوقت ام اوملعت ىتح ىراكس متنأو ةالصلا اوبرقت ال اونمآ نیذلا اهیأ ای ﴾
“Oyouwhohavefaith!Donotapproachprayerwhenyouareintoxicated,{not}untilyouknowwhatyouaresaying.”[25]Imamas-Sadiq(‘a) said:“Thesinsof theonewhoperforms tworak‘ahsofprayerwhileawareof
whomheisaddressingandwhatheisrecitingshallbeforgiven.”[26]2.FerventWorshipJustasthesickdonotenjoyeatingfood,theunenthusiasticworshipperswillnotalsoacquirepleasure
inworship.Worshipmustbeperformedwithlove,enthusiasm,fervorandpleasureandnotindisposition,languidnessanddespondency.CheerfulnessinworshipisaprivilegepossessedbythepeoplewhoseheartsareenamoredbyHim.Its
ground must also be obtained through gnosis {ma‘rifah} and attention {tawajjuh}. Worship undercompulsionandimpositionleadsnowhere.Imamas-Sadiq(‘a)said:
ةدابعلا مكسفنأ ىلإ اوهركت .ال
“Donotenforceworshiponyourself.”[27]Justasweardentlywishtomeetabelovedpersonoragreatpersonality,wemustalsoardentlydesire
meetingGodandworshippingHim.Theholysaints{awliya’}andtheInfallibles(‘a)wereastonishinglyenamoredby themomentofmeetingGodandworshippingHim. (We shall cite some instancesof it infuturediscussions.)3.SincereWorshipSinceritybestowsvalueandcredit toactsofworship.Anyactofworshipnotpurelyfor thesakeof
Godbutoutofostentation,hypocrisy,demagogyandadvertisementisdevoidofvalue,andnotacceptedbyGod.TheGloriousQur’anstates:
﴿ ادحأ هبر ةدابعب كرشی الو ﴾
“AndmakenoneshareroftheworshipdueuntohisLord.”[28]Imamar-Rida[29](‘a)said:
هنید ىلع هومهتاف ةدابعلاب هسفن رهش نم .
“You should be skeptical about the piety of one who seeks popularity (in society) throughworship.”[30]Such people make use of religion to deceive others. Insincere worship is like a lifeless body and
soullesscorpse.AndtheGloriousQur’anbeautifullystates:
﴿ نیدلا هل نیصلخم هللا اودبعیل الإ اورمأ امو ﴾
“AndtheyareorderednaughtelsethantoserveAllah,keepingreligionpureforHim.”[31]4.WorshippingSubmissivelyHumility{khushu‘}means total attention of the heart to theLord andCherisher and a physical and
mentalstatewhichisworthyof themajestyofGod.WorshippingGodmustbeaccompaniedbyaheartfilledwiththesenseofGod’sgrandeur,anditsowninsignificancebeforeHim.Indescribingtheuprightbelievers,theHolyQur’annoticesthepresenceof“humilityduringprayer”:
﴿ نوعشاخ مهت ولص يف مه نیذلاو ﴾
“Andthosewhoarehumbleintheirprayers.”[32]ThishumilityofheartshouldencompasstheentirebeingoftheworshipperasifhecanseeGodand
feelhisownworthlessnessinfrontofHispowerandglory.Thisisstatedinahadith:
هارت كنأك هللا دبعأ .
“WorshipGodasifyoucanseeHim."[33]Anotherhadithfurtherinformsthus:
عدوم ةالص اهتقول اهلصف .
“Performtheprayerwithinitsappointedtimeinsuchamannerasifitisyourlastprayer(andyouare
biddingfarewelltoprayerandtheworld).”[34]5.WorshippinginPrivateManisnotimmunefromthesnaresofSatan,andsomanyactsofworshiparetaintedwithself-conceit,
ostentationandpublicity.Theway toovercome thisdefect is toworship inprivate.TheMessengerofAllah(S)said:
اهافخأ ارجأ ةدابعلا مظعأ .
“Therewardforanactofworshipdoneinprivateisgreater.”[35]However, this does not apply to congregational acts of worship (such as Friday and other
congregational prayers, andHajj pilgrimage); for, congregational prayer in the mosque is superior toindividualprayerathome.Worshippinginprivate,inmostcases,preventsostentationandadulterationofactsofworship.DangersThreateningWorshipSatan,theavowedandperennialenemyofmanisalwaystryingtoadulteratehisactsofworshipand
renderthemworthless.Hemakesuseofthefollowingways:1.Ostentation{riya’}HewhoworshipsnotforthesakeofGodbuttowintheattentionofpeopleortoearnpopularityanda
certain status is ensnared by Satan, and his acts of worship become futile. This havoc in worshipsometimes occurs in the intention even before the act itself, thus distancing it from the intention of“seekingnearnesstoAllah”{qurbatanilallah}.2.Self-conceit{‘ujb}Satandrawsman,whileinthestateofworship,towardself-conceitbyregardinghisactsofdevotion
asworthyofacceptance,thussendingthemdownthedrain,thoughtheyhavebeenstartedwiththenameofGodandforhim.And,assuch,manisinvolvedinpride.3.SinUndoubtedly,sinseffacethegoodeffectsofdevotionalacts.Aftermonthsofsweatandtoilforhisfarm
andorchardtoyieldfruitsandproducts,asaresultofasingleinstanceofnegligenceafiremightburnalloftheharvestedproducts,thusrenderingallthefarmer'seffortsfutile.Sinisthefireinthecropsofourdevotionsanddeedswhichconsumesthem.In sum, Satan obstructs the pouring of the limpid water into the heart’s goblet, or pollutes and
contaminatesitafterthecontainerisfull,ormakesaholeinthecontainersoastowastethewater.IntheMakarimal-AkhlaqSupplication,Imamas-Sajjad[36](‘a)thusbeseechesGod:
ربكلاب ينیلتبت الو ينزعأ … بجعلاب يتدابع دسفت الو كل يندبع يه لإ .
“OmyLord!LetmebeYourservantbutdonotcontaminatemydevotion{‘ibadah}withself-conceit{‘ujb}…Makemehonorable{‘aziz}butdonotinflictmewithpride{kibr}.”[37]In thewordsof theGloriousQur’an,givingalms{sadaqah},which is amaterial formofworship, istaintedandrenderedvoidbytwittinganyoneforafavordonetohim{minnh}:
﴿ ىذألاو نملاب مكتاقدص اولطبت ال اونمآ نیذلا اهیأ ای ﴾
“Oyouwhohavefaith!Donotrenderyourcharitiesvoidbyreproachesandaffronts.”[38]Planting a shoot does not take much time, but making it bear fruit, keeping it safely growing, and
purgingitofpestsaredifficult.Sometimes,thesinsorspiritualmaladieswipeoffallgoodness.Wereadinahadith:
بطحلا رانلا لكأت امك تانسحلا لكأی دسحلا نإ .
“Verily,jealousyconsumesallgoodnessjustasthefireconsumesfirewood.”[39]Itisstatedinanothertradition:Aproudworshipperandarepentanttransgressor(sinner)bothenteredthemosque.Becauseofhis repentantand regretfulnature, the transgressor reformedhimselfandbecamearighteousbeliever.Owingtohispride,however,theworshipperturnedintoatransgressor.[40]WaysofAvoidingPrideandSelf-Conceit{‘ujb}Amongthemostpotentdangersthreateningworshiparepride{kibr}andself-conceit{‘ujb}.Howcan
onecureornotbecomeinvolvedinthem?Bypayingattentiontothefollowingpoints,onemayavoidorcurethesemaladies:1.Havewereallyworshipped?Sometimes,manisinastateofcompoundignorance{jahlal-murakkab},thinkingthatheisengagedin
worshippingGodwhileinfactheisgoingastrayandgivingextremeimportancetohisworks.Attimes,unpleasantacts seem“gooddeeds” tohimand Iblis (Satan) is active in thiscontext.TheHolyQur’anpointstothis“embellishmentofevildeeds”{tazyin‘amalsu’}insomeofitsverses,someofwhicharethefollowing:
﴿ انسح هآرف هلمع ءوس هل نیز نمفأ ﴾
“Issomeonetheevilofwhoseconductispresentedasdecoroustohim,soheregardsitasgood…”[41]
﴿ اعنص نونسحی مهنأ نوبسحی مهو ایندلٱ ة ویحلٱ ىف مهیعس لض نیذلٱ ﴾
“Those whose endeavor goes awry in the life of the world, while they suppose they are doinggood.”[42]
﴿ مهلامعأ ءوس مهل نیز ﴾
“Theirevildeedsappeartothemasdecorous.”[43]2.Haveouractsofworshipbeenaccepted?Onthediscussionabouttheconditionsandsignsoftheacceptanceofworship,youwillreadthatthe
value of acts of worship and prayer lies in their being accepted. God accepts the worship of themeritorious,piousservants,recognizingtheirspendingandalms-giving.[44]Apersonnotsureoftheacceptanceofhisactsofworshipobviouslycannotbeproudofthem.3.FutileactsofworshipSomesinscorruptandrenderfutileawholelifetimeofprayersandotheractsofworship,andpeople
willreturnempty-handedfromthemarketofdeeds.Weneedtoensurethatourprayersandotheractsofworshiparenotaccompaniedbythosesins.[45]
4.Willweachieveredemption?Anobleendingandfavorablefuturearegreatblessings,whichthedivinesaints{awliya’}havealways
prayedfor.HadhratYusuf(‘a)prayedtoGodthathedieaMuslim(whosubmitstothedivinewill):
﴿ املسم ينفوت ﴾
“Letmydeathbeinsubmission{toYou}.”[46]TheGloriousQur’anstates thatoneof the requestsof themenofwisdom toGod is for them todie
alongwiththegoodones:
﴿ راربألٱ عم انفوتو ﴾
“Andmakeusdiewiththepious.”[47]Requestingguidancealongthestraightpath{siratal-mustaqim}istheprayerforconstancyalongthe
path,andtheHolyQur’andescribesthefinalendingasbelongingtothepious:
﴿ نیقتملل ةبقاعلٱ ﴾و
“AndtheoutcomewillbeinfavoroftheGod-wary.”[48]WasnotSatanwithallthoseactsofworshipexpelledfromthekingdomofGod?Weretherenotthose
who, after a whole lifetime of prayers and other acts of worship, passed away in the worst state ofmisguidance?So,onemustnotbeproudofthepresentstate!5.ComparingactsofworshipandblessingsWhateverwehaveisfromGod.Theblessingsofhealth,activelimbs,faculties,andsustenanceareall
divinegraces.SuccessinworshipalsooriginatesfromHim.WearetotallyenvelopedbyHisblessings.Inordertoattainfelicityandbliss,Heinvites,guides,encourages,andprovidesuswithopportunities.HeacceptsusinHispresenceineveryplace,time,circumstance,age,andconditionthatwemaybein.
Healsoacceptstherepentant.Heisnottiredofhearingrepetitivepetitionsandpleadings,nordoesHefallshortofentertainingHisservants.He accepts unworthy acts of worship and compensates them worthily. He overlooks shortcomings
becauseHisfavorsandblessingsareboundless.What is thevalueofouractsofworshipcomparedtoHisBenevolence?“AndwhatistheworthofourdeedsincomparisontoHisfavors?”6.ComparingactsofworshipandcomplacenciesWhicharegreaterinnumber,ouractsofworshiporourcomplacenciesandsins?TheHolyQur’anhas
statedmanytimes:
؟﴿ نوبهذت نیأف ﴾
“Sowhereareyougoing?”[49]Canourprayersandactsofdevotionoutweighourmomentsofnegligence,disobedience,shortcomings,
carelessness,andheedlessness?Imamas-Sajjad(‘a)saysinasupplication,thus:
؟ كدودح تاماقم نع تیدعتو كضورف فئاظو نم تلفغأ ام ریثك عم ةلفان لضفب كیلإ لسوتأ تسلو
“OLord!With all this negligence of obligations, violation of limits, and transgressions, how can IcomenearYouthroughoptionalandsupererogatoryacts?”[50]7.ComparingactsofworshipandneedsActsofworshipareourprovisionforthehereafter.Alongandwindingroadisbeforeus.Willthese
actsofworshipsufficeall thiswayandmeetallourneeds?Was the lamentationof ‘Ali (‘a) not loudenoughwhenhesaid,“Oh…forlackofprovision(forthelongway)”?After thisworldlyexistence,weare inneedofGodandHisfavors in thenextstages—inthegrave,
purgatory {barzakh}, Day of Reckoning {mahshar}, and the hereafter. Do all these acts of worshipguaranteeGod’sfavors?AbuDarda’says:
AttheMasjidan-NabitherewastalkaboutthedeedsofthosewhoparticipatedintheBattleofBadrandthosewhogavetheirPledgeundertheTree{bay‘ahar-ridhwan}.Isaid:“Thedevotionandpiousnessof‘Aliisgreaterthanall(excludingtheProphet(S)).”Whentheyrejectedthisclaim,InarratedthisincidentwhichIpersonallywitnessed:“Onenight,Isaw‘Ali(‘a)hidinginapalmplantation.IfollowedhimbutIlosthim.Ithoughthehad
gone home.A fewmoments later I heard his voice lamenting: “OGod!…Alas for the sin that I haveforgottenbutYouhaverecordedinmyaccountofdeeds…Alasfortheburningflameand…”Heweptsomuchtosuchanextentthathebecameunconsciousandmotionless.Ithoughthehadpassedaway.IwenttothehouseofZahra(‘a)toinformherofit.Shesaid:“Thissituationhappensto‘Alioutofhis
fearofGod.”So,webroughtwaterand‘Ali(‘a)becameconscious.Onregainingconsciousness,hesaid:“OAbuDarda’!HowdoyouseemeontheDayofResurrectionwhenIwillbecalledtoaccount,andthewrathofGodwouldbecertainforthesinners?”Iwasdumbfoundedandbrokedown.”[51]Yes, takingpride inour insignificantactsofworshipwithout realizing theextentofourneed for the
mercyoftheLordisanothersignofnegligence.8.Comparingourstateofworshipwiththatofthedivinesaints{awliya’}OuractsofworshipascomparedtothoseofAllah’ssaintsareindeedinsignificant.Notwithstanding
their infallibility, their preeminence in worship, invocation and servitude during their lifetimes wereincomparableforalltime.We who are absolutely defective, weak and dependent need to worship more. Learning about the
qualityoftheirworshippreventsusfrombeingproudofourprayersandotheractsofdevotion.Now,weshallcitesomeinstances:[52]1.TheMessengerofAllah(S)usedtoworshipsoexcessivelythatthisversewasrevealed:
﴿ ىقشتل نآرقلٱ كیلع انلزنأ ام ﴾طه٭
“TaHa.WedidnotsenddowntoyoutheQur’anthatyoushouldbemiserable.”[53]2.Imamal-Mujtaba[54](‘a)said:
اهامدق مروتت ىتح موقت تناك . ةمطاف نم دبعأ ایندلٱ يف ناك ام .
“IhaveneverseenanyonewhosurpassedFatimahinworship.Sheusedtostandinworshiptosuchanextentthatherfeetwouldswell.”[55]3.Imamal-Baqir[56](‘a)said:“ImamZaynal-‘Abidin(‘a)usedtoperformathousandrak‘ahs{units
orcycles}ofprayerdayandnightastheCommanderoftheFaithful(‘a)usedtodo.Hehadfivehundredpalmtreesbesideeachofwhichheusedtopraytworak‘ahsofprayer.[57]
4.Imamal-Baqir(‘a)narrated:IcameinandIsawthatmyfather’sfeetwereswelling;hiscomplexionchanging;hiseyesturningred;hisforeheadbearingthemarkofprostration.Thismademecry.Whenhesensedmypresence,hesaid,“Bringtomethatwrittendocument!”Inthesaiddocument,hereadtomesomeoftheactsofworshipof‘Ali(‘a).Heputitasideandthen
saidwithasigh,“Whocanworshiplike‘Ali(‘a)?”[58]5.While in prison Imamal-Kazim[59] (‘a) sometimeswas in the state of a single prostration from
dawntillnoon,somuchsothatitseemedasifagarmenthadbeenspreadoutontheground.[60]If our infallible personages (‘a) were such, always highlighting their shortcomings in worship and
uttering“WedonotworshipYouthewayYoudeserveit”{ma‘abadnakahaqqa‘ibadatik},istherestillanyroomforprideandself-conceitinrelationtowhatweareperformingas“worship”{‘ibadah}.Sinceouractsofworshipandthatofthedivinesaintsarecheeseandchalkapart,whatshouldwebeproudof?InvalidActsofEorshipWehavestatedthatservitude{‘ubudiyyah},obedience{ita‘ah}andworship{‘ibadah}deservetobe
done to the Creator alone, and anyworship of a phenomenon, human being, creature, or any other isinvalid.Theseinvalidactsofworshipstemmoreoutofignorancethanalienationfromtheguidanceoftheprophets(‘a).IntheGloriousQur’an,God,theExalted,reckonsworshipofanyotherthanHiminvalid,futile,aswell
as unreasonable, for, in seeking assistance fromothers, you ask fromother thanGod, knowing that allpowersbelongtoHim:
﴿ اعیمج هللا ةوقلٱ نإ ﴾
“Thatpower,altogether,belongstoAllah.”[61]Ifyouareseekinghonor,beawarethathonoralsobelongstoGodandisatHisdisposal:
﴿ اعیمج ةزعلا هللا ﴾
“HonorentirelybelongstoAllah.”[62]Ifyouarelookingfordailyprovisionandsustenance,beitknownthatthefalsedeitiesarenottheownersofyoursustenance:
﴿ اقزر مكل نوكلمی ﴾ال
“(ThosewhomyouworshipbesidesAllah)havenocontroloveryourprovision.”[63]Ifyouarehopingforgainorrefugefromharmfromotherdeities,youshouldknowthattheydonothave
thepowertograntanyprofitnorparryanythreat:
﴿ اعفن الو ارض مكل كلمیال ﴾
“(It)hasnopowertobringyouanybenefitorharm.”[64]Ifyouregardthetaghutsassuperiortoyou,beremindedthattheyarealsoservantsofGodlikeyou:
﴿ مكلاثمأ دابع ﴾
“(They)arecreatureslikeyou.”[65]Iftoworshipidolsmeanstoimitatetheancestors,bewarythattheyweremisguided:
﴿ نیبم لالض يف مكئابأ و متنأ ﴾
“Youandyourforefathershavebeeninmanifesterror.”[66]If you thinkon theDayofResurrection thedeities youworshippedwill help, be informed that they
shallnottakeintoaccountyouractsofworship,andtheyshallbecomeyourenemies:
﴿ ادض مهیلع نونوكیو مهتدابعب نورفكیس ﴾
“Noindeed!Soontheywilldisowntheirworship,andtheywillbetheiropponents.”[67]Withoutanyreasonandpurpose,youresortedtootherdeitieswithoutanybasisfortheirworship:
﴿ اناطلس هب لزنی ملام هللا نود نم نودبعیو ﴾
“TheyworshipbesidesAllahthatforwhichHehasnotsentdownanyauthority.”[68]NobodyandnothingisworthyofworshipexceptGod.Itisbecauseeitherthesefalsedeitiesdon’texist
andaremerefigmentsofthemind,ortheyareimpotentandworthlessbeings,or,iftheyeverdoanything,it is just temporary, limited and always accompaniedby a senseof indebtedness andhumiliation. It isthus,notappropriateforahumanbeingtoobeythem.Manshouldnotserve,obey,adoreandsubmittoanybeingifitamountstodisobediencetoGod.Imamal-Jawad[69](‘a)said:
هدبع دقف قطان ىلإ ىغصأ نم .
“Anyonewholistensto(obeys)thewordsofanotherhasworshippedhim!”[70]So,iftheonespeakingisspeakingthetruth,wearethentrueservants,andifheistellinglies,wehavethenworshippedhimfutilely.AndImamas-Sadiq(‘a)hassaidinahadith:
هدبع دقف قلاخلٱ ةیصعم يف اقولخم عاطأ نم .
“AnyonewhodisobeystheCreatorbyobeyingacreaturehasindeedworshippedthelatter.”[71]Assuch,invalidworshipisnotonlyconfinedtotheworshipofstone,wood,thesunandthemoon.The
attachmentoftheheartandsoultoanyungodlyidea,statement,power,andgovernmentisfalseworship.Eventheacceptanceofprofaneculturecanalsobeconsideredasanexampleofinvalidworship.Servitude{‘ubudiyyah}andnotworship{‘ibadah}Outwardworshipandobedienceareuselessiftheyaredevoidoftotalsubmissionto,andacceptance
of thewillofGod.Aservant is supposed tounconditionallyand totally submit toGod.He shouldputasidehispersonallikesanddislikeswhileobeyingthecommandsofGodandHisreligion,andnotcareabouttheapprovalordisapprovalofothers.Thisabsoluteandunconditionalsubmissionisexactlywhatiscalledservitude{‘ubudiyyah}whichisanessentialqualificationforworship{‘ibadah}.Notwithstanding all those accounts ofworship, since he lacked the spirit of servitude, Iblis (Satan)
disobeyedthecommandofGodtobowdownbeforeAdam(Adam)(‘a)andwasthusexpelledfromtherealmofdivinemercy.Arroganceandpride inpeople,notheeding thecallof theprophets (‘a)became thereasonfor their
lack of obedience and servitude {‘ubudiyyah}, as theywished to follow their owndesires.TheHolyQur’anstates:
﴿ متربكتسٱ مكسفنأ ىوهت ال امب لوسر مكئاج املكفأ ﴾
“Isitnotthatwheneveranapostlebroughtyouthatwhichwasnottoyourliking,youwouldactarrogantly?”[72]Italsostateselsewhere:
﴿ امیلست اوملسیو تیضق امم اجرح مهسفنأ يف اودجی ال مث مهنیب رجش امیف كومكحی ىتح نونمؤی ال كبرو الف ﴾
“Butno,byyourLord!Theywillnotbelieveuntiltheymakeyouajudgeintheirdisputes,thendonotfindwithintheirheartsanydissenttoyourverdictandsubmitinfullsubmission.”[73]So, valuable worship is that which stems from servitude {‘ubudiyyah}, submission {taslim} and
willingness{Rida}ofman.WorshipmeanstotalsubmissiontoGodwithacompletenegationoftheself.WhenthedecreeforjihadwasordainedfortheMuslimsduringtheearlyperiodofIslam,someofthem
questioneditandsaid:
﴿ بیرق لجأ ىلإ انترخأ الول ﴾
“WhydidYounotrespiteusforashorttime?!”[74]During the eventof the changingof theqiblah {direction of prayer andother rituals} fromBayt al-
MuqaddastotheKa‘bah,someaskedforthereasonbehindit.TheGloriousQur’ananswers,thus:
﴿ هیبقع ىلع بلقنی نمم لوسرلٱ عبتی نم ملعنل ﴾
“ThatWemayascertainthosewhofollowtheApostlefromthoseturnbackontheirheels.”[75]Another perfect example of submission or servitude toGod is the story of Ibrahim (Abraham) and
Isma‘il(Ishmael)(‘a).ThefathersubmitstothecommandofGodashebringshissontotheappointedplaceforsacrificeandputs theknifeonhisson’sneck.Thesonalsosubmitsandsays,“O father!Dowhateveryouarecommandedtodo.”[76]Ibrahim(‘a)isaperfectexampleofasubmissiveandobedientservantinhiswillingnesstosacrifice
Isma‘il(‘a),inleavingHajar(Hagar)andIsma‘il(‘a)aloneinthebarrendesertofMakkahaswellasinhisreadinesstobethrownintotheblazingfirepreparedforhimbythepeopleofNimrud(Nimrod).ConstancyinWorship
دور هتسویپ و هتسهآ هك تسنآ ورهر دور هتسخ ىهگ و دنت هگ هك تسین نآورهر
Towalkdoesnotmeantorunandstopintermittently,Towalkmeanstomoveslowlybutsteadily.Constancyandsteadfastnessineveryactivityarepraiseworthy;thesameistrueinthecaseofworship.Islamconsiderssmallbutconstantactsofworshipasmorevaluablethangreat,yetinconsistent,good
deeds.TheGloriousQur’anstates:
﴿ هتدابعل ربطصاو هدبعاف ﴾
“SoworshipHimandbesteadfastinHisworship.”[77]TheMessengerofAllah(S)isreportedtohavesaid:
ةرتفلٱ ةدابعلٱ ةفآ .
“The greatest danger against worship is sluggishness (while performing it and at times neglectingit).”[78]Andthissubjectmatterhasbeenrecordedinmanyhadiths:
لق نإ و اهمودأ ىلاعت هللا ىلإ لامعألٱ بحأ نإ .
“ThemostbelovedofalldeedsinthesightofGodisthatwhichismostconstant,nomatterhowsmallitis!”[79]You have to continue for onewhole year whatever activity you start to demonstrate constancy. So,
constancy inworship and the spirit of servitude inman are essential.Being sometimes obsessedwithworship,supplicationandthemosque,andaftersometime,abandoningthosedeedsandbecomingtotallyalientothemisnotatalldesirable.OpportunitytoEngageinWorshipTheassetofalifespananditsopportunitiesshallbetakenawayandfadejustlikethepassingclouds.
One must be wary, make the best use of a passing opportunity and render service to God. In abeautifulhadith,‘Ali(‘a)hassaid:
امهنم ذخف كنم ناذخأی و امهیف لمعاف كیف نالمعی راهنلا و لیللٱ نإ .
“Thedayandnightareworkinginyou.Youalsoworkinthem.Theyaretaking(something)fromyou.Youalsotake(something)fromthem.”[80]However,wearegivenlife,butareunawareofhowwearespendingthisassetdayandnight.Arewe
makingthebestuseofit?TheMessengerofAllah(S)hassaid:
ةعاط اهولعجاف ةعاس ایندلأ .
“Theworldisjustanhour.Spenditinobedience(toGod).”[81]IfundercertaincircumstancesthegroundforworshipandservingGodislimited,onemuststrivehard
tomakeitbroader,gotofreerenvironmentsandworshipGod;for,thelimitationoftimeandplaceisnotanexcuseforonetokeepalooffromtheworshipofGod:
﴿ نودبعاف ى يإف ةعساو يضرأ نإ ﴾
“Myearthisindeedvast.Soworship{only}Me.”[82]EnduringdifficultiesofWorshipWorshippingGodhasaccompanyingdifficultiesstemmingfromthe taghutswhocreatehindrances to
prevent people from focusing onGod; from the irreligious oneswho ridicule the religious ones; fromSatan and the carnal soul that strive to obstruct the human being from theworship ofGod; and otherfactorsthatcreateobstacles.WeretheynotannoyingtheProphetofIslam(S)whenhewasprayingintheKa‘bah?WerethecombatantMuslimsnotgivingtheirlivesforthesakeoftheworshipofGodunderthetortures
ofthetaghuts?WerethelikesofBilalal-HabashinotbeingwhippedinthewayoftheOneTrueGod?
Under no condition or circumstance, whatsoever, did the men of God turn back from God, from Hisworship, from following His religion. Notwithstanding all those afflictions and sufferings sheexperienced,HadhratZaynab[83](‘a)nevermissedthesupererogatorynightprayersalongthewayfrom
Kufah(inIraq)toSham[84]although,becauseofinability,sheperformedthemsitting.During his last night at the hospital, ImamKhomeini (mayAllah be pleasedwith him) also did not
abandontheoptionalprayers.Thepathof truthhasdifficulties thatmust beovercomebygivingone’s life andnot being afraidof
beinghootedorincurringtheenmity(ofpeople).‘Ali(‘a)said:
هلهأ ةلقل ىدهلٱ قیرط يف اوشحوتست .ال
“Inthewayoftruth,youmustnotbeafraidbecauseofthescantinessofitsfollowers.”[85]Sometimes,itispossiblethatbecauseofbuyingsomething,takingameal,orthefallingofaload,we
insistonstopping thebus,but forprayer,weare reluctant to raiseourvoiceandask thebusdriver tostop!PromotionofWorshipThebelieverwhoisdevotedtoGodshouldengageinpromotingthecultureofworship.Heshouldnot
only restrict himself to his own prayer and worship but also acquaint others with God and worship.Exhortingoneanothertotruthandthedutyofconveyingthemessage{tabligh}areincumbentuponeverybeliever.Godcallsonman,afterfaithandrighteousdeeds,toexhortoneanothertotruth,andexhortoneanothertopatienceandthetruth:
﴿ ربصلاب اوصاوت و قحلاب اوصاوت ﴾و
“Andenjoinoneanotherto{follow}thetruth,andenjoinoneanothertopatience.”[86]If ten smokers inhabit a community,manypeoplewill become familiarwith smokingwithin a short
period.Thepresenceofonlya fewcorrupt elements is enough tocorrupt anentirecity.WhycannotanumberoffaithfulworshippersthenacquaintthepeoplewithGodandmaketheenvironmentcongenialfortheworshipofGod?Withutmosteffort,athome,school,office,city,andvillage,wemustplanfortheadvancementofourowndivineobjectives,andputintoactionwhateverwecanalongthispath.DutyanditsConditionsAfter dealing with the importance of worship and the dangers threatening it, one must know the
conditionsnecessaryforworship.Havingduty{taklif}isconsideredasman’sgreatdistinction.Manistherecipientofdivinegraceand,
thereby, obliged {mukallaf} to perform certain duties as God’s vicegerent on earth. This honorabledistinctionmustbecelebratedbyhim.Oneof the ‘ulama’alwaysused to celebrate the anniversaryof his attainmentof puberty {bulugh},
saying:“Onthisday,Iassumedresponsibilitytoperformdivineduties!”Justaspeoplefelicitatesomeoneonhiselectiontothepresidencyandtheparliament,orappointment
asminister,etc.becausethepublichonorhimwitharesponsibility,thedayofattainmentofpubertyandacceptanceofresponsibilitysetbyGodisalsoablessedandauspiciousday.Now,weshallbrieflypointouttheconditionsoftheassumptionofthisresponsibilityorduty:1.Puberty{bulugh}Onreachingtheir15thand9thlunaryearrespectively,boysandgirlsattaintheageofresponsibility.Of
course,sonsmightattainmaturitypriortothestatedages.[87]There are also other types of maturity {bulugh} apart from this one in terms of worship and
responsibility,theperformanceofwhatisobligatoryandrefrainingfromwhatisforbidden.Forexample,thereis“politicalmaturity,”whichincludesintellectualgrowth,anawarenessofthepoliticalconcernsofsociety,correctpoliticalthought,andobedienceshowntodeservingleaders.Qasim, sonof Imamal-Mujtaba (‘a),whowasmartyred inKarbala’ said tohisuncle, the infallible
Imam of the time (Imam al-Husayn (‘a)): “If the government is in the hands of a taghut like Yazid,[88]death in thewayof fightingagainsthim is sweeter thanhoney forme.”This implieshispoliticalmaturity.“Economicmaturity”meanstheunderstandingoftheproperutilizationofwealth,beithisownorthat
ofothers.TheHolyQur’anstates:“Turn over thewealth of the orphans (to them)when you feel that they have attained enough
maturitytoreasonablyspenditinbusiness,tradeandthelike.”[89]“Marital maturity” expects both the man and woman, apart from attaining maturity in terms of
assumptionofresponsibility,tohaveacquiredthecapabilityofmanagingtheirlivesandperformingthecorrespondingduties,for,inthisissuemerephysicalmaturityandlegalagearenotenough.SomeRemindersa)Wehavesaidthatpuberty{bulugh}isarequisiteofresponsibility,butthisdoesnotmeanthatthose
who have not yet attained maturity are totally exempted. In some cases, the Glorious Qur’an alsoaddressestheyoung,givingorderstothem.Forinstance,theyarenotsupposedtoenterahouseorroomwithoutpermission,andmusttakepermissionbeforeenteringaroomattheprivaterestingtimeoftheirparents.[90]Andalso,HadhratLuqmanthuscommandshisson:
﴿ ركنملٱ نع هنٱو فورعملاب رمٱو ة ولصلٱ مقأ ىنب ای ﴾
“Omyson!Maintaintheprayerandbidwhatisrightandforbidwhatiswrong.”[91]b)Although puberty is a requisite for accountability, parents are nevertheless supposed to acquaint
their children prior to puberty with the religious rites and traditions, such as prayer and fasting.Sometimes, they are advised to punish them with the aim of showing their seriousness and the direconsequenceofneglectingprayersandotherduties.c)Pubertyisarequisiteforaccountability,butifayoungpersoncausesfinancialdamagetosomeone,
his parents should provide compensation, because accountability to people is separate from theaccountabilitytoGod.d)Maturityisarequisiteforaccountability,butyoungpeoplehaverewardsfortheirgooddeedsyet,if
theycommitamistake,saysomethingunpleasant,ordosomethingbad,thereispunishmentforthem.2.StrengthStrength and capability are requisites for accountability. Anyone who is incapable of performing a
certain task is not accountable for it. Concerning the divine duties, this parameter of strength is alsoobserved.Godthussays:
﴿ اهعسو الإ اسفن فلكن ﴾ال
“Wetasknosoulexceptaccordingtoitscapacity.”[92]TheQur’analsostates:
﴿ جرح نم نیدلٱ يف مكیلع هللا لعج ام ﴾
“Hehaschosenyouandhasnotplacedforyouanyobstacle(aswellaspressureanddifficulty)inreligion.”[93]This refers to pressure beyondman’s capacity, for religiosity also has corresponding pressure and
struggle.Even in the case of jihad,which entails broader predicaments and difficulties, theQur’an does not
includethesick,infirmandblindaswellasotherindividualswhoareincapableofperformingjihad.[94]3.Freewill{ikhtiyar}Ifsomeoneiscompelledtocommitacertainsinfulact,orhinderedbyforcefromfulfillingacertain
duty, he cannot be called to account. It means that a requisite of fulfilling an obligation is freewill{ikhtiyar} and freedomof action.Under compulsion and in an emergency, the verdict about a certainissue is different.Anexample is the casewhena taghuti places hindrances in thewayof aMuslim’sperformance of theHajj pilgrimage, or the case of someone who is dying of hunger and no food isavailableforhimexceptahumancorpse.4.Intellect{‘aql}Intellect {‘aql} and common sense {shu‘ur} are the criteria of man’s maturity and his duty.
Accountability,liabilityandresponsibilityarealsoundertakenonthebasisofone’slevelofintellect,andthosewho lack intellect have no obligation and as such, no punishment or reward. In someProphetictraditions, theintellecthasbeenreckonedasthefirstcreatedentityandtrueservitude{‘ubudiyyah}asemanatingfromtheintellect.Andinthebooksonhadith,thediscussionabouttheintellecthascomefirstcomparedtoothersubjects.[95]InIslam,anythingthatbefogsthemind(suchasalcoholicbeverages)isunlawful{haram}andanything
thatenhancestheintellectandunderstandingisencouragedsuchasteaching,learning,research,traveling,consultation,etc.ConditionsfortheSoundnessofWorshipThe value of worship lies in its soundness and correctness, which depend on two key factors: (1)
soundnessofthepurpose,and(2)soundnessofitsform.Letusdealfirstwiththe“purpose”.Seekingdivinepleasureandattemptingtoperformone'sdutymust
be of man's purpose in worship. Therefore, an act of worship which is performed with ostentation{riya’},orismeanttowinpeople’sattentionandapproval,orperformedwiththeexpectationofpraisefromoneotherthanGod,istantamounttothecommissionofpolytheism{shirk}.Ofcourse,ifpeopletakenoticeofsomeone’ssincerework,thereisnothingwrongwiththat.[96]In addition to its being unlawful {haram}, ostentation inworship also renders it invalid.Onemust
strivehardsothatthepureintentionforworshipisnotmixedwithungodlymotives.Regardingsincerityinaction,Imamas-Sadiq(‘a)hassaid:
هللا الإ دحأ هیلع كدمحی نأ دیرت ال يذلا صلاخلٱ لمعلٱ .و
“And the sincere deed is that you do not expect any appreciation and eulogy from anyone exceptGod.”[97]Ontheeffectsofsincerity,theMessengerofAllah(S)isreportedtohavesaid:
هناسل ىلإ هبلق نم ةمكحلٱ عیبانی ترج الإ احابص نیعبرأ لج و زع هللا دبع صلخأ ام .
“ThereisnoservantofAllah,theGloriousandDignified,whosincerelyworshipsHimforfortydays
withouthavingspringsofwisdomflowfromhishearttohistongue.”[98]Sincerityisanacademythatproducessagesandmenofwisdomafteraperiodoffortydays.Letusnowdealwith“theformofworship”.An act ofworship is correctwhen it is performed in exactly the same form,method andmanner as
specifiedbyGodandortodoxteaching,andnotaccordingtopersonalwhimsormannerscontrarytothedictatesofreligion.TheMessengerofAllah(S)said:
ةنسلٱ ةباصإب الإ ةین وال لمع وال لوق .ال
“Nosaying,actionorintentionisvaluableunlessitisdoneaccordingtothesunnah.”[99]So, the form of worship must also be learned from the holy saints {awliya’}. Hadhrat Ibrahim (‘a)beseechesGodtoshowtohimthecorrectformofworship:
﴿ انكسانم انرأو ﴾
“Andshowusourrites{ofworship}.”[100]Onemustfaithfullyobservethecommandsfortheprayertobeshortened{qasr}orperformedinfull
{tamam},therecitationinprayermustbeloudorsilent,thenumberofrak‘ahs,andthelike,otherwiseitwillhavenovalueatall.Thesameistrueifitissaidthatthereisahiddentreasurea100stepsaway,whichyoumayposses,if
youtake98or102steps,youwillnotpossessitandyoureffortswillbeuseless.Similarly,ifyouwanttocontactacertainpersonoramunicipalitybyphone,bydialingonedigitmore
orless,youwillbeconnectedtoanotherpersonoranothermunicipality.So,inworshiptheformwhichiscommandedmustbestrictlyfollowed.Itislikethegroovesofakey,whichiftheybecomealittletoofineorrough,willnolongeropenalock.Ontheinterpretationofverse{ayah}189ofSurahal-Baqarah,“Andcomeintohousesfromtheir
doors,”Imam al-Baqir (‘a) said: “It means that you have to perform an act according to itscommand.”[101]MotivesBehindChangingtheFormofWorshipThe Holy Qur’an cites numerous cases on how the past communities incurred divine wrath and
chastisementbychangingtheformofworship.Themotivebehindthischangehasassumeddiverseforms.WeshallmentionanexamplefromtheQur’anforeachofthesecases:1.ChangingtheformoutofObduracyGodcommanded theChildrenof Israel {Bani isra’il} to utter theword “hattah” (whichmeans, “O
God forgive us andwipe off our sins”) at the time of entrance to the holy land. Out of derision andobduracy,theychangeditandinsteadsaid,“hantah”(whichmeans“wheat”).GodventedHiswrathuponthemandbroughtthemtoperdition.[102]2.ChangingtheFormoutofFalseEnlightenmentIn Islam, fourmonths aredeemed sacred{haram} inwhichwagingwar is forbidden.The imposed
ceasefirecovers three successivemonths,namely,Dhu’l-Qa‘dah,Dhu’l-HijjahandMuharram,andoneseparatemonth(Rajab)whichhavebeendescribedasawholebytheHolyQur’anas the“foursacred(months)”{arba‘atunhurum}[103]inwhichfightingisprohibitedexceptintheformofdefense.Outof their personaldesire and false enlightenment, somepeopleused to interchange thesemonths,
settingtheminadvanceorotherwise,andsaying:“Whatisthedifference?Thepointisthateveryyear,weshould not wage war for four months.” The Glorious Qur’an condemned this changing of the sacredmonths,regardingitasasignofunbelief{kufr}.[104]3.ChangingtheFormoutofSanctimonyItreferstotheworkofthosewho,underthegarbofreligionandreligiousruses,wanttosatisfytheir
carnaldesires, andbymeansof this, theywish to relieve their conscienceandcircumvent the lawsofGod.AnexampleofthiscanbefoundinthehistoricalaccountoftheChildrenofIsrael.SinceGodhadforbiddenthemtocatchfishontheSabbath,theyconstructedsmallpoolsnearthebody
ofwaterinwhichtheyplacedthefishescaughtadaybefore,andtookthemthenextdaysaying,“WehavenotcaughtfishesontheSabbath!”ThiseventhasbeendescribedandcondemnedinsomeversesoftheHolyQur’an.[105]ConditionsfortheAcceptanceofActsWorshipApartfromtheircorrectness,actsofworshiphaveconditionsfortheir“acceptance”and“perfection”.
It means that by observing them man will attain nearness to Allah, spiritual growth and influenceindividualaswellassociety.Sometimes, an act ofworship is correct but does not lead to spiritual growth, just like amedicine
whichdoesnothealthepatient.At times,anactofworshiprelievesusfromthepunishment(ofabandoning it)butdoesnotmakeus
belovedofGod.Theconditionsfor theacceptanceofdeedsandactsofworshiphavebeenstated inQur’anicverses
andProphetictraditions.Someofthemarethefollowing:[106]1.Ideologicalcondition;2.Politicalcondition;3.Moralcondition;4.Economiccondition;5.Socialcondition;6.Familialcondition.Beforeexplainingtheabove,itmustbeemphasizedthatmanshouldstrivehardfortheacceptanceof
hisactsofworshipandtobenefitfromhisspiritualendeavors.‘Ali(‘a)said:
لمعلٱ ىلع مكنم ةیانع دشأ لمعلٱ لوبق ىلع اونوك .
“Paymoreattentiontotheacceptanceoftheactthanyoudototheactitself.”[107]Foracceptanceinacertainposition,apersonmaypossiblyberequiredtoacquireanentrancecardandtoactaccordingtotheapparentrules,butintheinterviewhewillberejectedforreasonssuchasmoralcorruption,badrecord,etc.Itisalsopossiblefortheactofworshiptohavebeenperformedproperlyaccordingtothedivinerules,butitwillnotbeacceptedbyGodforcertainreasons.Isitnotsometimesobservedthatcorrectworksdonebyunauthorizedpersons,insteadofbeingappreciatedarecriticized?!Why?Becauseacceptancedependsoncertainconditionswhichshallnowbediscussed.1.Ideologicalcondition:FaithinGodLackoffaith{iman}rendersdeedsfutile:
﴿ هلمع طبح دقف نامیإلاب رفكی نمو ﴾
“Shouldanyonerenouncehisfaith,hisworkshallfail.”[108]ThosewhobuildthemosquesofGodshouldbebelieversinGodandthehereafter:
﴿ رخآلٱ مویلٱ و هللااب نمآ نم هللا دجاسم رمعی امنإ ﴾
“OnlythoseshallmaintainAllah’smosqueswhobelieveinAllahandtheLastDay.”[109]Anditistherighteousdeedofabelieving{mu’min}manandwomanthatbringsaboutpurelife:
﴿ ةبیط ةایح هنییحنلف نمؤم وهو ىثنأ وأ ركذ نم احلاص لمع نم ﴾
“Whoeveracts righteously, {whether}maleor female, shouldhe (or she)be faithful—Weshallrevivehimwithagoodlife.”[110]AnyonewhodeniesGodhasperformednodeedforwhichheshouldexpectreward.TheHolyQur’an
regardsthedeedsofunbelieversjustlikeashesthatwillbeblownbythewindonawindyday,andthus,nothingwillbeleftofthem.2.Politicalcondition:Guardianship{wilayah}Correctanddivinelyordainedguardianship{wilayah}directsalltheservantsofGod,actsofservitude
(toHim),prayer,Hajj pilgrimage, jihad and others, along the divine path. It is like Iranwhich today,having theguardianshipof the jurist{wilayahal-faqih}, isprogressing.On thecontrary,otherMuslimcountries,notwithstandingtheobservanceofprayers,fastingandotherstherein,areinanabjectstateduetoincorrectleadership.Theleaderofsocietyislikethedriverofavehicle.Ifallthepassengersaresmart,neatandcourteous
butthedriverisdrunkorthewayisaltered,mishapisintheoffing.Butifthedriverismorallysoundandwell-experienced,nomatterifallthepassengersareold-fashionedanduntidy,thisjourneywillendatitsdestination.Inahadith,Imamal-Baqir(‘a)isreportedtohavesaid:
لوبقم ریغ هیعسف هللا نم هل مامإ وال هسفن اهیف دهجی ةدابعب هللا ناد نم .
“AnyonewhohasfaithinGodandalsoperformsonerousactsofworship,buthasnodeservingImamfromAllah,hiseffortsareuseless.”[111]Ifthedivinelyordainedleaderhadbeenallowedtorule,theworshipofGodwouldnothaveledtothe
worship of the taghut; the heavenly laws would not have turned into superstitions; the Fridaycongregational prayers, in all their splendor, would not have been conducted for the interest ofthetaghuts;andtheHajj—thismanifestationofthepowerandhonorofIslamandtheMuslims—wouldnothavebeentransformedintosomethingunproductiveorfortheadvantageofrulersalientoIslam.Wereadinahadith:
المع هل هللا عفری مل انلوتی مل نمف .
“Whoevershallnotacceptourguardianship{wilayah}(and leadership),hisdeedsalsoshallnotbeacceptedbyGod.”[112]Hadhrat ‘Ali (‘a) said: “We are the “door of Allah” {bab Allah} and the way of Allah will be
introducedandknownthroughus.”[113]So,wilayahisaconditionfortheacceptanceofactsofworship.Alongwithit,theremustalsobeGod-wariness{taqwa}.Imamal-Baqir(‘a)said:
عرولٱ و لمعلاب الإ انتی وال لانت ام .و
“Thereisnothinginthelineofourleadershipexcept(good)deedsandpiety{wara‘}.”[114]3.Moralcondition:God-wariness{taqwa}The story of the two sons ofAdam (Adam) (‘a) is recorded in theGloriousQur’an. Both of them
offeredsacrifices.Thesacrificeofferedbyoneofthemwasacceptedwhilethatoftheotherwasnot.Godsays:
﴿ نیقتملا نم هللا لبقتی امنإ ﴾
“AllahacceptsonlyfromtheGod-wary.”[115]Ithasbeennarratedthatuponenteringthemarket,acertainpersonstoletwoloavesofbreadandtwo
pomegranates.Hethengavethetwoloavesofbreadandthetwopomegranatestothepoor.Hewasasked:“Whatkindofworkisthis?”Heanswered:“Godgivesonepunishmentforeverysincommittedbuttenrewardsforeverygooddeed
done.Bystealingthosetwoloavesofbreadandtwopomegranates,Icommittedfoursins,butsinceIgavethesametothepoor,Ihavegainedfortyrewards.Iffoursinsaresubtractedfromfortyrewards,thirtysixrewardswillremain.”Itwassaid tohim:“Ten times thereward is for theonewhodoesgooddeedson thebasisofGod-
wariness{taqwa}.SpendingstolenorusurpedpropertyinGod’swayhasnoreward.Haveyounotread,“InnamayataqabbalAllahuminal-muttaqin”{Verily,GodacceptsonlythosewhoareGod-wary}?!”4.Economiccondition:GivingpeopletheirrightsAddressingtheneedsandrightsofthedeprivedoccupiessuchadegreeofimportancethatsometimes
theacceptabilityoftheactofworshipdependsuponit.Payingthepoor-rate{zakat}[116]andearningalawfulincomearesomeexamples.Imamar-Rida(‘a)says:
هت ولص لبقت مل كزی مل و ىلص نم .
“The prayer of one who prays but does not give zakat (and other Islamic taxes) shall not beaccepted.”[117]In anotherhadith, ‘Ali (‘a) says toKumayl: “When your food is not acquired through lawful {halal}earning,Godwillalsonotacceptyourglorification{tasbih}andthanks-giving.”[118]5.Socialcondition:WishingotherswellThe preservation of society, brotherhood, and awholesome relationship amongMuslims, are of the
utmost importance. There fore any saying or action that disrupts good relationships is prohibited.Backbiting{ghiybah},suspicion{su’izann},malevolence,severanceofties,peevishnessandenvyaresomeofthevicesandactionsthatcausethenon-acceptanceofworship.TheMessengerofAllah(S)said:
هبحاص هل رفغی نأ الإ ةلیل و اموی نیعبرأ همایص وال هتالص هللا لبقی مل ةملسم وأ املسم باتغٱ نم .
“TheprayersandthefastingforfortydaysofonewhobackbitesagainstaMusl[119]TheProphet(S)alsosaid:
نارجهلٱ عم لبقتی ال لمعلٱ نإف ، كیخأ نارجهو كایإ ! رذابأ ای .
“OAbuDharr!Keepalooffromseveringtieswithyourbrotherinfaithasthedeedsoftheonesdoingsoarenotaccepted.”[120]Imamas-Sadiq(‘a)said:
ءوس هیخأ ىلع رمضم وه و المع نمؤم نم هللا لبقی .ال
“God does not accept the deeds of any believer who has bad intentions against his brother infaith.”[121]Imamas-Sadiq(‘a)alsosaid:
لسعلٱ لخلٱ دسفی امك لمعلٱ دسفی قلخلٱ ءوس نإ .
“Verily,badbehavior(towardthepeople)spoils(good)deedsjustasvinegarspoilshoney.”[122]Inconclusion,speakingillofothers,badintentionsagainstothers,severingtiesoffriendship,backbitingand the like which weaken the social bonds of Muslims, are considered among the obstacles to theacceptanceofworship.Therefore,supplicantsandworshippersshouldhaveafirmreligiousrelationshipwiththeservantsofGodsothattheiractsofworshipmightbecomeworthyofacceptance.6.Familialcondition:GoodbehaviorIslamestablishesastronginterconnectionbetweendevotion,politics,morality,andsociety.Infamily
affairs,itregardsasimportanttheobservanceofmutualrespectandrightsbetweenthehusbandandwifesomuchsothatinattentiontothemmaysometimesleadtothenon-acceptanceofworship.Theseveranceofearthlytiesleadstotheseveranceofheavenlyties.Inthisregard,theProphetofIslam(S)hassaid:
كل ذ لثم لجرلٱ ىلع …و اهلمع نم ةنسح وال اهتالص هللا لبقی مل هیذؤت ةأرمإ هل ناك نم .
“Goddoes not accept the prayers andgooddeeds of an ill-mannered and annoyingwife…And thesameistrueifthehusbandissuch.”[123]Notonlydoesuncivilbehaviortowardone’sspousehindertheacceptanceofworship,butalsocasting
afuriouslookatone’sfatherormother,assaidbyImamas-Sadiq(‘a):
ةالص هل هللا لبقی مل هل ناملاظ امه و تقام رظن هیوبأ ىلإ رظن نم .
“The prayer of the onewho looks furiously at his father ormother is not accepted even though hisparentshavetreatedhimunjustly.”[124]For,onceweareinthestateofprayer,weareactuallyinspiritualascension{mi‘raj}providedthatits
edificesare firmlyestablishedon theground.However, if theyaresituatedonslipperyorsoftground,goingupbecomesproblematicandattimes,impossible.Spiritualperfectionundertheaegisofworshipalsoemanatesfromgoodbehaviorandwholesomesocialrelationships.Habitssuchasdrinkingliquor,gambling,eatingwhathasbeenprohibitedandothers,whichhavebeen
mentionedintheProphetictraditions,alsohindertheacceptanceofgooddeeds.However,itmustnotbeimaginedthatsinceGoddoesnotacceptthem,oneshouldnotprayandfast,etc.Rather,theseexamplespoint out what weakens deeds and decreases their value on account of the untoward behavior andcharacteroftheworshipper.SignsofAcceptanceThe Holy Qur’an regards the rejection of obscenity and vices as the fruit of prayer—“Indeed the
prayerpreventsindecenciesandwrongs”[125]—andthisvirtueistheessenceofprayerandasignofits
acceptanceandotheractsofworship.Inexpressingthissign,Imamas-Sadiq(‘a)thussaid:
هنم تلبق هتعض ام ردقبف ؟ ركنملٱو ءاشحفلٱ نع هتالص هتعنم له رظنیلف ، لبقت مل مأ هتالص تلبقأ ملعی نأ بحأ نم .
“Anyonewhowantstoknowwhetherhisprayerisacceptedornotshouldseeifhisprayeriskeepinghimawayfromsinandindecency.So, thedegreeofacceptanceofhisprayeriscommensuratewiththepowerhisprayerhasinkeepinghimawayfromsin.”[126]ConditionsforthePerfectionofWorshipBesidestheconditionsforthecorrectnessandacceptanceofworship,thereareotherconditionswhich
relatetotheperfection{kamal}ofworship,whichindicatethehighervalue,bettersubstanceandgreaterimpactofworship.Theseconditionsarethefollowing:1.MakingGreaterEffortPerformanceofeasytasksandactsofworshipcanbeundertakenbyeverybody,butanactofworship
whichismoredifficultandnecessitatesmorededication,effortandendeavorismorevaluableandnearertoperfection.TheHolyQur’anpraisesthosewhoassistedandobeyedtheMessengerofAllah(S)duringtortuouscircumstances.[127]Imam al-Mujtaba (‘a), in spite of having a riding animal, used to travel by foot in performing
theHajj so as to gain a greater reward. The Glorious Qur’an praises those who perform the nightsupererogatoryprayersbyleavingtheirsoft,warmbedssoastoengageinsupplicationandprayer.[128]Imam‘Ali(‘a)hassaid:
هیلع كسفن تهركأ ام لامعألٱ لضفأ .
“Thebestofdeedsisthatinwhichyouhavetourgeyourselftoperformit.”[129]TheHolyQur’anregardsassuperiortherewardandstationofgreatanddiligentmujahidin,[130]statingthus:
﴿ امیظع ارجأ نیدعاقلا ىلع نیدهاجملا هللا لضفو ﴾
“AndAllahhasgracedthosewhowagejihadoverthosewhositbackwithagreatreward.”[131]2.ConcentratingonwhatisMoreImportantIntheperformanceofworks,payingattentionto“whatisimportantandwhatismoreimportant”isan
indication of intellect, foresightedness and purposefulness, and Islam encourages the performance ofworkswhicharemoreinneed,moreusefulandmoreimportant,beitintherealmofeducation,worship,spendingmoneyinAllah’scause{infaq},etc.TheProphetofIslam(S)hassaid:
اجاتحم محروذ و ةقدص .ال
“Whilethereareneedyrelatives,spendingonandhelpingothersisworthless.”[132]AndImam‘Ali(‘a)said:
ضئارفلاب ترضأ اذإ لفاونلاب ةبرق .ال
“Wheneversupererogatoryprayersjeopardizeobligatoryprayers,theywillnotbringaboutnearnessto
God.”[133]3.ConcentratingonWhathasLastingValueThe impact of a deed and act of worship which has the quality of perfection is not fleeting and
temporarybutofpermanentvalue.Imam‘Ali(‘a)says:
ریثك نم ىمنا ریسی بر .
“Somanyseeminglysmallandtrivialdeedsaremorefruitfulthanalargeamountofdeeds.”[134]Somewritings,outstandingworksandservicecentersareblessedwithamazinginfluenceandpower
thatsomanywritings,worksandinstitutionslack.Itshowsthatbeingblessedisalsoasignofachievingperfectionindevotionalacts.4.ActinginAccordancewiththeSunnahoftheProphet(S)Theperfectionofdeedsandactsofworshipisachievedwhenittoessuchactionsareinaccordance
with theSunnah of the Prophet (S) and the holy saints, and not based on inherited popular communalritualsortraditions.ThenearertheworshipistothemethodoftheInfallibles(‘a),themorevaluableitis.5.HavingPrecedenceinMeritoriousWorksPrecedence has value in acts of worship and good deeds, and preeminence in such affairs is the
criterion of perfection.TheHolyQur’an inmany instances uses the order, “sari‘u” and “sabiqu” {beahead}.Itstateselsewhere:
﴿ ةجرد مظعأ كئلوأ لتاقو حتفلا لبق نم قفنأ نم مكنم يوتسی ال ضرألاو تاوامسلا ثاریم هللاو هللا لیبس يف اوقفنت الأ مكل اموریبخ نولمعت امب هللاو ىنسحلا هللا دعو الكو اولتاقو دعب نم اوقفنأ نیذلا نم ﴾
“WhyshouldyounotspendinthewayofAllah,whiletoAllahbelongstheheritageoftheheavensandtheearth?Notequal{toothers}arethoseofyouwhospentandfoughtbeforethevictory.Theyaregreater in rank than thosewhohave spentand foughtafterward.YetAllahhaspromised thebestrewardtoeachandAllahiswellawareofwhatyoudo.”[135]So,havingprecedenceinmeritoriousworks(suchasspendingandjihadinthewayofAllah)isoneof
thecriteriaofperfection.Wereadinahadiththat‘Ali(‘a)said:
هرتس و هریغصت و هلیجعت : لاصخ ثالثب الإ فورعملا متی .ال
“Agooddeedbecomesmorevaluableifitisdoneimmediately;thedoerregardsitassomethingsmall(and as such he does not become proud of it), and does it quietly without expecting anything inreturn.”[136]Therefore,thebestprayeristhatwhichisofferedatitsfirstcall;themoreitisdelayed,thelowerits
merit.Theadhan{calltoprayer}clearlyinvites:“Cometoprayer;cometosuccess;cometothebestofdeeds{hayya‘ala’s-salah;hayya‘ala’l-falah;hayya‘alakhayral-‘amal}!”6.PerformingDevotionalactsunderDifficultCircumstancesAsitdemandsmoresacrificesandhasafar-reachingimpact,thegoodanddevotionalactperformedin
an atmosphere dominated by tyrants and taghuts ismore valuable. Since the pressures of the externalenvironment and natural instincts tend to obstruct worship and servitude to God, overcoming thesepressuresandworshippingGodaresignpostsofvalueandperfection.Inpraisingtheuprightbelievers,
theGloriousQur’anstates:
﴿ مئآل ةمول نوفاخی الو هللا لیبس يف نودهاجی ﴾
“WagejihadinthewayofAllah,notfearingtheblameofanyblamer.”[137]Italsostatesinanotherplace:
﴿ ابیسح هللااب ىفك و هللا الإ ادحأ نوشخی وال هنوشخی و هللا تالاسر نوغلبی نیذلا ﴾
“Such as deliver the messages of Allah and fear Him, and fear no one except Allah, andAllahsufficesasreckoner.”[138]Yes, those who safeguard themselves and their religion (such as the wife of Pharaoh) under the
dominanceofanoppressor,occupyaloftierstation.7.FervorandConstancyThelackoffervorinworshipisasignofhypocrisy{nifaq}.TheHolyQur’andenouncesthelackof
enthusiasmof thehypocrites{munafiqun}.[139]On the contrary, enthusiasmand constancy inworshipgeneratesspiritualperfection{kamal}.In thehadiths, a smallnumberofdeedswhichareconstantand regularareconsideredbetter thana
large quantity of devotional acts which are accompanied by laziness, ennui and abandonment. TheGlorious Qur’an promises rewards and abundant good fortune in the field of knowledge andunderstandingtothosewhoarefirmlyentrenchedontherightpath.
﴿ اقدغ ءآم مه نیقسأل ةقیرطلٱ ىلع اوم قتسٱ ول نأ ﴾و
“Iftheyaresteadfastonthepath{ofAllah},Weshallprovidethemwithabundantwater.”[140]8.HumilityArrogantpeopleregardtheiractsofworshipasgreatandsignificantwherebytheyspoiltheiractsof
worship.Whereastheconditionfortheperfectionofworshipisthattheworshippershouldnotreckonhisdevotionalactsasplentifulandbearrogant.IntheMakarimal-Akhlaqsupplication,Imamas-Sajjad(‘a)thuspleadswithGod:
بجعلٱب يتدابع دسفت وال كل يندبع مه للأ .
“OmyLord!LetmebeYourservantbutdonotcontaminatemydevotion{‘ibadah}withself-conceit{‘ujb}.”[141]Therearemanyhadithswhichexhortmannottoconsiderasgreathisdevotionsandgooddeeds.The
Qur’anmentionstheabundantworshipandglorification{tasbih}ofangelsaswellastheirremembrance{dhikr}ofGod.[142]Perhaps,thepurposebehindthisistodiscouragetheservantsofGodonearthfrombeingproudofafewrak‘ahsofprayerandworship.9.PossessingInsightProfoundawarenessandinsightinreligionisthemostvaluableattributeofdeedsanddevotionalacts,
withoutwhichnoworkcanachieveperfection.Imam‘Ali(‘a)says:
ركفت اهیف سیل ةدابع يف ریخ ،ال الأ .
“Worshipwithoutinsightandreflectionisindeedworthless.”[143]Inanotherhadith,“certainty”{yaqin}ismentionedasfollows:
نیقی ریغ ىلع ریثكلٱ لمعلٱ نم هللا دنع لضفأ ، نیقیلٱ ىلع لیلقلٱ مئادلٱ لمعلٱ نإ .
“Verily,smallyetconstantworksbasedoncertainty{yaqin}aresuperiorinthesightofGodtomanyworkswithoutcertainty(andinsight).”[144]Let us suffice ourselves with this in explaining the conditions for attaining perfection in deeds andworship.PhilosophyofWorshipAllIslamiclawsandtraditionsofworshippossesswisdomandphilosophy:
Firstly,inlinewithhundredsofQur’anicversesandhadithsthatcallonthepeopletoreflectandthink,andnoschoolofthoughthasinvitedthepeopletothinkasmuchasIslamhasdone.Secondly, one of the strong criticisms of theQur’an against the polytheists and idol-worshippers is
theirblindandunreasonableimitationoftheirancestors.Thirdly, the Qur’an itself has also mentioned the laws and commands many times along with the
reasonsbehindthem.TheinfallibleImams(‘a)havealsocitedin thehadiths thewisdombehind theselawsandcommands.SomeMuslimscholarshavealsowrittenbooksregardingthissubject.[145]Inaddition,withtheadvancementofhumanknowledgesomeofthesecretsofdivinelawsandreligious
commandsarebeingunveileddaybyday,andwiththepassageoftimethegrandeurandimageofIslamwillbeenhanced.Inviewofalltheabovepoints,itmustbenotedthat:1. It is not necessary that all the people in all eras should know the wisdom behind all laws.
Sometimes,thereasonbehindsomeofthemispresentlyunclearbutastimegoeson,itwillbecomeclear.2.Concerningthephilosophyofthelaws,onemustnotonlyfocusontheirmaterialbenefitsandeffects,
norpayattentiononlytotheireconomic,medicalandotherdimensionsbutalsoassesstheirspiritualandotherworldlyoutcomes.3.AnyonewhoregardsGodasAll-wiseandHiscommandsasbasedonwisdomshouldnotneglecta
commandmerelybecauseofnotknowingthereasonbehindittoday.4.Wheneverwedonothavestrongproof in theQur’anandhadithof thephilosophyofa law, it is
betterforustokeepsilentratherthanofferingaseriesofjustificationsbasedonconjecture.5. If some secrets of the universe are revealed to us,we should not become arrogant and expect to
knowthereasonbehindeverything.6.We should not go beyond the common axis and fall prey to insinuations. Just as people entrust
themselves toaphysicianand refrain fromasking technicalquestions theyarealsosupposed toacceptandabidebythelawsofGod,forGodistheMostKind,theAll-KnowingaswellastheAll-Wise;Heknowsthefuture,aswellastheapparentandhiddeneffects.7. IfwediscoveracertainsecretofGod’s law,weshouldnot imagine thatwehavediscovered the
wholesecrets.Whenoneputshishandunderthesea,hehasnorighttosaytothepeoplethatthewaterinhishandisthesea.Instead,hemustsay,“Thiswaterisfromthesea,onlyasmuchasitfitsinmypalm.”Hewhounderstandsthephilosophyofalawisnotsupposedtothinkthatthatwhichheunderstandsisthewhole truth and there is nothing else. Could the depth of the laws that emanate from the boundlessknowledgeofGodbefathomedsolelythroughthelimitedhumanintellectandreason?8.Thesameintellectthatcallsonustounderstandthephilosophyoflawsdirectsustowardtheholy
saints.Now,afterthesepreliminaries,weshallcitesomeinstancesfromtheQur’anandhadithswhichpointout
thephilosophyoflaws:Firstly,wedealwiththeQur’an:
Regardingtheprayer,theQur’anstatesthatitkeepsmanawayfromevilandindecency.[146]Inanotherplace,itstates:“AndmaintaintheprayerforMyremembrance.”[147]Inyetanotherplace,itstates:“Look!TheheartsfindrestinAllah’sremembrance!”[148]Concerningfasting{sawm},itdeclares:“O youwho have faith! Prescribed for you is fasting as it was prescribed for thosewhowere
beforeyou,sothatyoumaybeGod-wary.”[149]Itisbecausemanysinsareoutburstsofangerandcarnaldesireandfastingpreventsthatoutburstand
arousesfearofGod{taqwa}inman.It ispreciselyfor thisreasonthatcrimeratesareandoffenses islowerinthemonthofRamadhan.WithregardtotheHajj,itsays:“Thattheymaywitnessthebenefitforthem.”[150]ThesocialandpoliticalbenefitsandimpactsofHajjarethingsthatarebeyonddoubtandskepticism.
Itthusstatesaboutthepoor-rate{zakat}:“Take charity from their possessions to cleanse them and purify them thereby, and bless
them.”[151]Itthusdeclarespertainingtogamblingandintoxicants:Indeed Satan seeks to cast enmity and hatred among you throughwine and gambling, and to
hinderyoufromtheremembranceofAllah.”[152]Anditregardsretribution{qisas}[153]asvital for thehealthofsociety.[154]Thereasonfor this is
thatifthecriminalisnotpunishedthesocietywillwitheranddie;crimewillprosperwhiletheoppressedwillbecrushed,andsecurityoflifeandpropertywilldisappear.These are someof the verses of theQur’an that point out the effects and reasons behind the divine
laws.WeshallnowdealwiththeProphetictraditions:Amongtheabundanthadithsregardingthissubject,weshallquotesomelinesofoneofthespeechesof
theCommanderoftheFaithful(‘a)recordedinNahjal-Balaghah:
قزرلل ابیبست ةوكزلا و ربكلا نع اهیزنت ةولصلا و كرشلا نم اریهطت نامیالا هللا ضرف …
“Allahhaslaiddownbelief{iman}forpurificationfrompolytheism,prayer{salah}forpurificationfromvanity,zakatforpurificationofthemeansoflivelihood.”[155]FaithinGodsavesmanfrompolytheisticthinking,futileworshipandimpotentsourcesofsupport.
The prayer which seeks to worship the Fountainhead of all greatnesses and pleads for help from theEpicenterofpowerandgrandeurpurgesmanofpride{kibr}.Zakatprovidessuccortotheunemployed;motivatesandempowersthedeprivedandbankrupt;revives
compassionandbenevolence toward theneedy;and it excludes loveofwealthand theworld from theheart of the alms giver. In addition, he will strive hard to compensate for the amount of zakat thusdeducted fromhiswealthby engaging inmore economicallyprosperous activities. It is natural that hewhospendsamuchmustalsoworkhardtoo.Therefore,zakatisasourceofsustenance.Intheabovehadith Imam‘Ali (‘a)pointsout thephilosophyandwisdombehind thedivinedecrees
such as fasting, enjoinment of what is good and prohibition of what is evil, jihad, prohibition ofintoxicantsandadultery{zina},implementationofhudud,[156]obediencetotherightfulleader,etc.[157]The natural disposition {fitrah} ofman also recognizes and acknowledges the philosophy of some
laws.Man,sincecreation,believes that lying, treachery,slandering,killing,stealing, tyranny,hoarding,etc.arebad,whilejustice,purity,generosity,charity,etc.aregood.Thisisthedivineinspirationreferredtointhisverse:
﴿ اهاوقتو اهروجف اهمهلأف ﴾
“…andinspireditwith{discernmentbetween}itsvirtuesandvices.”[158]Itmustnotbeoverlooked that theadvancementofscience invariousfieldshas renderedservices in
explainingthephilosophyofreligiouslawsbyrevealingtheirbenefits.Forexample, theexistenceof tapeworms in thefleshof thepigor theharmfuleffectsofalcohol to thehumanliverandbodyarenothiddenfromanyone.Thisrevealsthephilosophybehindtheprohibitionofporkandintoxicants.Islamdiscouragesurinatingwhilestanding,andscienceshowsthatsomeurineremainsintheurinary
passages if onedoes so; or, the caseof taking a bath {ghusl} it cleanses the effects of the activity ofcertainnervesandthedisequilibriuminbloodpressurecausedbysexualintercourse{janabah};allthiswiththeintentionofseekingnearnesstoHim{qurbah}InordertocleanseusfromthestateofnegligenceofGod.IfIslamforbidsusingthewoodofthepomegranatetreeasatoothpick,itisbecauseitisharmfulforthe
gums of the teeth. As such, all the injunctions of Islam regarding the obligatory, the prohibited, therecommended and the undesirable in the spheres of behavior, eating, clothing, and other issues of lifecontainmuch wisdom, on whichmany books have been written byMuslim scholars and researchers.[159]But as a whole, it proves one thing and that is, all the laws of Islam are based on a definitephilosophyandwisdom,someofwhichhasbeendiscovered.Atanyrate,thespiritofobediencedemandsthatweacceptandabidebyeverythingwhichweknowhasbeencommandedbyAllah”.SubmissionastheGreatestPhilosophyofResponsibilityUndoubtedly, the commands of God and religious laws have reasons and philosophy, but it is not
necessary for us to discover the economic,medical and scientific reasons of all the divine laws andcommands. The Muslim must submit to the order of revelation, and this spirit of submission andacceptancedemonstrateshumanperfection,assomeordersaremeanttotestthespiritofsubmissionandservitude. God’s order to Ibrahim (‘a) to sacrifice Isma‘il (‘a) is an example, and Ibrahim’s (‘a)obedienceisasignofperfectioninservitude.Let’s take theexampleofwalking;not all the timedowewalk to reacha certainpointbutwalking
itself isourpurpose;as inamarchorwalkingfordoingexercise,aswellasrunninginarace that thepurposeisjustrunningnotreachinganywhere.Inreligiouscommandsanddivine laws, too,at times theaimissubmission toandacceptanceof the
commandandexercise forattracting theWorshipped’ssatisfactionaswellasmereobedience fromthecreator.Theaimofdevotionalactsistonurturethesoulofmaninthesamemannerasathleticmovementsare
meanttotrainthebody.Imam‘AliandImamas-Sajjad(‘a)havesaid:
ادبع كل نوكأ نأ ازع ىب ىفك ىه لا .
“OLord!ItisalreadyanenoughhonorformethatIamYourservant.”[160]InMunajatash-Sha‘baniyyah,[161]weread:
كبحأ ينإ اهلهأ تنلعأ رانلٱ ينتلخدأ نئل !
“(OLord!)EvenifYouthrowmeintothehellfire,IshallannouncetoitsdwellersthatIloveYou!”‘Ali(‘a)declared:
كتدبعف ةدابعلل الهأ كتدجو لب كتنج يف اعمط وال كران نم افوخ كتدبع ام ىه لإ .
“OGod!MyworshipisnotoutoffearofhellordesireforYourparadise.Rather,itisbecauseIfoundYouworthyofworshipandthusIworshippedYou.”[162]Thedivinesaints{awliya’}acquirepleasureinworshippingGodwhilesinnersaredeprivedof this
pleasurefoundintheremembranceofGod.Sometimes,apersonwantstoserveanotherwithouthavinganymonetarymotiveoreconomicaim.For
him, rendering service itself to that great person is itself the aim and is valuable in itself and not theacquisitionofknowledge,earningmoneyortheattainmentofacertainsocialstanding.Somanyaregladtositbesideacertainfigureortakepictureswithhimevenifitbringsnobenefitto
him at all. To be with the said person is in itself important for him. If such an act is precious andpleasurableforhumanbeingsinthisworld,shouldservitudetoGodandbeinginHisPresencenotbeasourceofpride?PretextorResearch?Keepinginmindwhathasbeendiscussedsofar,itisobviousthattherearethosewhodonotpossess
thespiritofsubmissionandobedienceandarelookingforpretextstofindfaultwithreligiousobligationandreligiosity.Assuch,theybringabouttheissueof“research”andarelookingforthephilosophyandreasonsbehindeveryreligious injunctionwhileclaimingtobe“intellectuals”.Regardingsuchpersons,theHolyQur’anthussaysconcerningbeliefintheDayofResurrection:
﴿ ةمایقلٱ موی نایأ لئسی ٭ همامأ رجفیل ناسنإلٱ دیری لب ﴾
“Rathermandesirestogoonlivingviciously.Heasks,‘Whenisthisdayofresurrection?”[163]Theyare likechildrenwhoareconstantlyseekingexcuses.Regardingsuch individuals, theGlorious
Qur’ansays:
﴿ رمتسم رحس اولوقی و اوضرعی ةیآ اوری نإ ﴾و
“Iftheyseeasign,theyturnaway,andsay,‘Anincessantmagic!”[164]Strangely enough, they unconditionally submit to the mechanic, the physician, all external fashions,
baselessinsinuationsandsatanicinclinations,butwhenareligiouscommandcomes, theydisparaginglybecomemenofresearchandreasoning.AnEncounterOneday,someoneasked:“Whydoesthedawn{subh}prayerhavetworak‘ahs?”Ireplied,“Idonot
know.ItisthecommandofGodandwehavetoperformit.”AssoonasIsaidIdonotknow,hebeganposingasan“intellectual”andsaid:“Theworldisaworld
ofscience.Today,religionwithoutscienceisnotcorrect…”Iasked,“Now,youtellmewhytheleafofapomegranatetreeissmallwhiletheleafofthegrapevineisbigandwide?”Heanswered,“Idonotknow.”Ismiledandsaid:“Theworldisaworldofscience.Sciencemustgive
areasonforit…”Hissenseofarrogancediminishedimmediately,soIsaid:“Brother!Wedoacceptthattheworldisaworldofscience,butitdoesnotmeanthatallthesecretsoftheuniversemustbeknownto
usnow.Theredefinitelyisarelationshipbetweenthesmallleafofpomegranatesandthewideleafofgrapes
and their fruits,which the experts on leaves, soil, plants and fruits havenot yet discovered.Thus,weacknowledgetheexistenceofsecrets,butwewillneveracceptanybody’sclaimtoknowingallofthem.”By theway, if we had to know the philosophy of laws first before abiding by them,wherewould
worshipofandsubmissiontoGodbeheaded?Divinerevelation{wahy}issuperiortoscienceandmoremysterious thanhumanknowledge.Whydo so-called intellectualsobeyman-made lawsandprograms,but when it comes to the laws of God and religion, being “men of logic” they find them difficult tobelieve,?!
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4ChapterPrayer{Salah}
We have discussed the acts of worship and their conditions and philosophy. After stating those
generalities,weshallnowdealwiththeirmanifestationsandexaminethemostapparentformofservitudewhichisprayer{salah}.Firstofall,weneed toknowthestatusofprayerfromtheperspectiveof the(Qur’anandhadith).Thereafter,weshalltouchonitsdetailsandsecrets.Letusrecallsomeoftheviewsoftheschoolofrevelation{maktab-ewahy}regardingprayer:• Prayer has been one of the most important commands of the prophets (‘a) and one of the most
apparentmanifestationsofworship.HadhratLuqmansaystohisson:“Omyson!Maintaintheprayer.”[1]•PrayerisacureforforgetfulnessandameansofremembranceofGod:“AndmaintaintheprayerforMyremembrance.”[2]•TheMessengerofAllah(S)said:“PrayeristhecovenantofAllah.”[3]•PrayerislikesolaceforourBelovedProphet(S),sincehesaid:“Myeyesfindsolaceinprayer.”[4]•Prayerisameansofseekingassistanceintimesofadversityanddifficulty.Godsays:“Andtakerecourseinpatienceandprayer.”[5]•Prayerisacureforarrogance.‘Ali(‘a)says:“Allahhaslaiddown…prayerforpurificationfrom
vanity.”[6]•PrayerisameansofthankingGodforHisblessings:“SopraytoyourLordandoffersacrifice(ingratitude).”[7]•Prayeristhephysiognomyofourschool{maktab}:“Prayeristhephysiognomyofyourreligion.”[8]•PrayeridentifiestheschoolofIslam.TheHolyProphet(S)said:“PrayeristhebannerofIslam.”[9]•Prayerisafirmsupportofreligion:“Andit(prayer)isthepillarofyourreligion.”[10]•Prayerislikeaheadforthebody.TheProphetofIslam(S)said:“Thepositionofprayerinreligion
islikethatoftheheadtothebody.”[11]•Prayeristhekeytoparadise.[12]•Prayerassessespeople:“Prayerisascale{mizan}.”[13]•Prayeristhebasisofreligion:“Islamisbasedon…prayer”[14]• Prayer is the first question that will be asked on the Day of Resurrection: “The first thing to be
accountedwithrespecttotheservant{‘abd}isprayer.”[15]•Prayerwashesaway sins. Inahadith, prayer is likened toa river inwhichman takesabath five
timesadayandnodirtremainsonhisbody.[16]•Prayeristherelationshipofthecreature{makhluq}totheCreator{khaliq};itacquaintsman’sspirit
withGodandfamiliarizeshimphysicallywithnature—water,earth,qiblah,sunrise,sunset,time,etc.•Prayer is theonlyformofworshipwhichcannotbeabandonedevenat themomentofdrowningin
time of and war. It is the loudest declaration of man’s obeisance to God and total freedom from thedominanceofthepowerful.•PrayerrevivesthetraditionofIbrahim,Muhammad,Husayn,andtheMahdi(‘a).•PrayerisameansofgainingnearnesstoGod.[17]
•Prayeristhelastinjunctionoftheprophets(‘a)andthelastinjunctionofImamas-Sadiq(‘a)beforehislastbreath.TheImamaskedallhisrelativesandchildrentogatheraroundhimandthensaid,“Anyonewho treats prayer lightly shall not be included in our intercession {shafa‘ah} in the Day ofResurrection.”[18]•Prayerisapleasurefordivinesaints{awliya’}butaheavyburdenforhypocrites{munafiqun}:
﴿ نیعشاخلا ىلع الإ ةریبكل اهنإو ﴾
“Andit(prayer)isindeedhardexceptforthehumble.”[19]•PrayerdefeatsallthewilesofSatan.[20]ImportanceofPrayerApart from the verses of theQur’an andhadiths cited so far, the conduct of the divine saints also
expressestheimportantstatusofprayer.Prayerhasbeenpartoftheprogramsoftheprophets(‘a).Whilein thecradle,Hadhrat ‘Isa (Jesus) (‘a) says thatGodhasenjoinedhim toestablishprayerandpay thepoor-rate{zakat}solongasheisalive:
﴿ ایح تمدام ة وكزلٱ ةو ولصلاب يناصوأ ﴾و
“AndHehasenjoinedmeto{maintain}theprayerandto{pay}thezakataslongasIlive.”[21]Imamal-Husayn(‘a)didnotneglectprayerevenatnoontimeonthedayof‘Ashura’onthebattlefield
whilefacingthearrowsoftheenemies.HadhratIbrahim(‘a)settledhiswifeandchildinthewildernessofthedesertofMakkahwhichhadnowaterorplantsatthattime,saying:
﴿ ةالصلا اومیقیل انبر مرحملا كتیب دنع عرز يذ ریغ داوب يتیرذ نم تنكسأ ينإ انبر ﴾
“OLord! I have settled part ofmy descendants in a barren valley, by Your sacredHouse, ourLord,thattheymaymaintaintheprayer.”[22]Our infallible predecessors (‘a) used to tremble at the time of prayer and say: “It is the time to
dischargethedivinetrustintheDivinePrecinctandCourt.[23]Althoughsomepeoplesaytheirprayersinordertobeadmittedtoparadiseoroutoffearofthefireof
hell, the Commander of the Faithful (‘a) used to perform prayer not for trade (gain) or release fromhellfirebutbecauseofGodbeingworthyofworship.[24]Inordertoteachtheimportanceofprayer,Islamhasenjoinedparentstopersuadetheirchildrentopray
before they reach the age of puberty, , starting from the age of eight, in whatever way they can andsometimes,alsowiththeuseofforcebecauseoftheirchildren’sheedlessness.[25]PrayingconnectsmanwiththeOriginoftheuniversejustlikeapilotmaintainsalinkwiththecontrol
tower.Prayerremitssinsanderasestheirafter-effects.Afterenjoiningprayer,theHolyQur’anstates:
﴿ تائی ـ سلا نبهذی تانسحلا نإ ﴾
“Indeedgooddeedseffacemisdeeds.”[26]PrayerasViewedbyReasonandConscienceAllhumans,especiallyMuslimshaverightsuponeachother.Oneofthesehumanrightsistobethanked
fortheloveandgoodnessshowntoothers.EvenifwearenotMuslims,weareduty-boundtobegrateful
fortheloveandattentionwegetfromothers.Thisrightisidenticalineverylanguage,race,nationalityand country. Gratitudemust be directly proportionate to the graciousness enjoyed. Just think, is thereanyonewhohasmorerighttousthanGod?TherecanbenoonebecauseGod’sfavorsandblessingsareinnumerable,andHeHimselfistheMostGenerousBeingofall.Godcreatedusfromasinglecellandprovideduswithallthatweneedinordertosurvive,suchas
light, heat, earth, air, water, bodily limbs, instincts, strength, nature, plants animals, senses, intellect,emotions,etc.Hesenttheprophets(‘a)forourguidanceandspiritualtrainingthroughasetoflaws.Hedeterminedwhatwaslawful{halal}andwhatwasunlawful{haram}equippedandour“material”
and“spiritual”liveswithperfectmeansandmethods.Hemadeavailabletheconditionsforourworldlyandotherworldlygrowth,advancementandbliss.WhoistheonewhodoesusmoregoodthanGodandwhodeservesbeingworshippedmorethanGod?InthewordsofSa‘di,everybreaththatisinhaledextendslifeandoftheairthatisinhaled,energizes
the inhaler. Thus, there are two blessings in every breath, and thanks-giving is obligatory for everyblessing:
دیآرد هب شركش هدهع زك دیآرب هك نابز و تسد زا
Whatevergratitudethehandandtonguecanexpressmustbegivenfortheair.[27]Heendoweduswiththeguidanceoftheprophets(‘a)andtheInfallibles(‘a).Hemademanconquer
theworldandnatureandgavehimthepowertobenefitfromthegiftsofnature,todiscoverthesecretsoftheworldandtousethemalongthepathofsuccessandlife.Leavesandplantstakethecarbonintheatmosphereandreleaseoxygen.Raindropsmaketheatmospherecleanandfresh.Sharkseatdeadfishesintheseaandthusremovethefoulsmellfromthewater.Everyinstantoureyestakevariedandexactpicturesofallthingsfromdifferentangles.Ifourlipswerenotsoft,wewouldnothavethepowertospeak.Iftearswerenotsalty,oureyeswhicharecreatedfromnerveswouldbedestroyed.Ifthewaterwasbitterorsalty,treeswouldnotgrow.Iftheearthhadnogravity;ifthedistancebetweenthesunandearthwereshorter;ifatthetimeofbirth
wedidknowhowtosuckmilk;ifthekindnessofmotherandfatherdidnotexist;andthousandsofother“ifs”…couldwehavesurvived?However,wearenotaimingtocounttheblessingsofGodaswecannotdothat.GodHimselfsaidthat
ifwetriedtocountHisblessingswewouldnotsucceedindoingso.If one million of us were enjoying these blessings from someone else, would we not have been
indebtedto,andthankhimfortherestofourlives?Ourhumandutyandconsciencedemand thatweexpressgratefulness for thedivine favors,establish
prayerandworshipGodingratitudeforalltheseblessings.WeshouldalsoworshipGodandweshouldbecomeHisservantsbecauseHecreatedus.Weshould
notbecomeslavesoftheEastorWest.Prayer is an expression of gratitude to God, and every wise and conscientious person realizes the
necessityofestablishingprayer.Adogexpressesgratefulnessforabonegiventoitbywaggingitstail,andifathieforastrangerenters
thehouse,itwillattackhim.IfmanisindifferenttoallthesefavorsofGodandlacksthespiritofgivingthankswhichismanifestedintheformofprayer,ishenotlowerthanthedoginrecognitionofanother’sworth?!SomeQuestionsandAnswers
Question:DoesGodneedourgratitude?Answer:Never!Appreciationofafavorisavirtueforusandasignofoursenseofjustice,andnota
signofGod’sneedofourthanks.Ifateachersaystohisstudent,“Youhavetoacknowledgemyefforts(inteachingyou)andstudyhard,theteacherdoesnotmeanthatheisinneedofhisstudent’sacknowledgmentandseriousnessinstudies.Itisrathertoenhancetheexcellenceofthestudenthimself.Question:IfwearesupposedtothankGodforHisblessings,whymustweperformprayer?Answer:Onceweadmit theessentialneedforexpressinggratitude, themannerofdoingsomustbe
according to theprocedureoutlinedbyGod.Once it is determined that it is necessary for apatient toconsultadoctor,themanneroftakingthemedicineisaccordingtothedoctor’sprescription.So,wemustexpressgratitudeaccordingtothewillofGod.Assoonasapilotconsentstotakeflightin
whateverpartoftheworldhemaybehehastocontactthecontroltowerusingtheEnglishlanguage.So,wehavetolearnthemannerofgivingthanksfromthecommandofGodandthewaysofthedivinesaints.Question:Isitpropertoexpressthanksforblessings,evenifoneislivinginthemidstofunpleasant
circumstances?Answer: First of all,many of our troubles are the result of our ownmaking. For example, by not
observinghealth instructions,webecomesick.Dueto lazinessandapathy,weexperiencestagnationinlife.Foolishlychoosingafriendcancausetroubles,etc.Secondly,unpleasantcircumstancesarealsogoodbecausetheyurgemantostrivemoreandmakehis
talentsblossom.Thirdly,weshouldlookatbitternessalongsidesweetnessandlookatafflictionsalongsidenumerous
blessings.Fourthly,sometimeshardshipsandafflictionsbringaboutspiritualelevation,reevaluationoftheself,
andarenewaloffaithinheartsbrokenbyexpectingfrom‘other-than-God’.NegligenceofPrayerNegligence of prayer means curtailing the establishment of a relationship with the Creator of the
universe, and this has painful consequences in this world and in the hereafter. In the hereafter, theinhabitantsofheavenwillask thedwellersofhell,“Whatmadeyou inhabit thehellfire?”Oneof theiranswersshallbe:
﴿ نیلصملا نم كن مل ﴾
“Wewerenotamongthosewhoprayed.”[28]Inanotherplace,theGloriousQur’anaddressesthosewhoarecarelessandheedlessoftheirprayer,
sometimesperformingitandatothertimesnotperformingit,thus:
﴿ نوهاس مهتالص نع مه نیذلا ٭ نیلصملل لیوف ﴾
“Woetothemwhopray—thosewhoareheedlessoftheirprayers.”[29]TheMessengerofAllah(S)hassaid:
رفك دقف ادمعتم ةالصلٱ كرت نم .
“Hewhoconsciouslyneglectsprayerhasbecomeaninfidel.”[30]TheHolyProphet(S)hasalsosaid:
ةالصلٱ كرت رفكلٱ نیب و دبعلٱ نیب .
“Thatwhichliesbetweenfaithanddisbeliefisthenegligenceofprayer.”[31]TreatingPrayerLightlyGivingvaluetoprayerisasignoffaithinGod,andheedlessnessiscausedbyweaknessofloveand
lossofinterestinspiritualities.Hadhrat‘Ali(‘a)said:“Verily,theworstofthievesamongpeopleishewhostealshisprayer.”[32]Inanotherplace,Imam‘Ali(‘a)said:“Thosewhotreatprayerlightlyarelikewomenwhoaborttheir
fetuses;theycanneitherbecalledpregnantnorhavingchildren.”[33]AndtheImam(‘a)alsosaid:“Hewhotreatsprayerlightlyandruinsitwillalsoruinotheraffairs.”[34]TheProphetofIslam(S)said:“HewhospoilshisprayershallbewithQarunandHamanontheDayof
Resurrection.Woeuntohimwhodoesnottakecareofhisprayer!”[35]TheApostle(S)alsosaid:
Godshalltakeawaytheblessings,benefitsandgoodnessfromthelifeandwealthoftheonewhotreatsprayerlightly.Therewillbenorewardforhisdeeds;hissupplicationswillnotbeheard.Atthetimeofdeath,hewilldepartfromthisworldwiththefeelingofhunger,thirstandremorse.Hewillbetortured,chastised and pressurized in purgatory {barzakh}.[36]On theDay of Resurrection, hewill be calledstrictlytoaccount.[37]He(S)alsosaid:“Hewhotreatsprayerlightlyisnotofmyummah{community}.”[38]TheHolyProphet(S)isalsoreportedtohavesaid:
“When a person pays attention to other thanGod during prayer,God says to him: “Towhom you arepaying attention?Do you have a deity other thanMe? Is there any protector other thanMe?Are youattached to a compassionate being other than Me? I am the Most Compassionate… If you will payattentiontoMe,MyangelsandIwillpayattentiontoyou.”[39]UnacceptedPrayersWehavesaidthatitispossibleforanacttobeproperbutnotacceptedlikeasaleableitemwithouta
buyer. In the hadiths, the prayers of some individuals have been considered unacceptable because ofvariousreasons,examplesofwhichfollowbelow:1.ThoseWhoareIndifferentImamas-Sadiq (‘a) said: “The prayer of thosewho are indifferent to the barefooted and displaced
peopleofthesociety,isnotaccepted.”[40]2.ThoseWhoLiveonUnlawfulEarningsTheHolyProphet (S) said: “Theprayerof thosewho liveonunlawful earnings is likeconstructing
castlesonsand.”[41]3.ThoseWhoareUnmindfulofTheirDutiesTheMessengerofAllah(S)said:“Theprayerofawifewhoenjoystheincomeofherhusbandbutdoes
notdischargeherdivineobligationisnotaccepted.”[42]4.ThoseWhodonotPayZakat{poor-rate}Inmostinstances,thepaymentofzakat{poor-rate}hasbeenmentionedintheHolyQur’analongside
theestablishmentofprayer,andithasbeenstatedinmanyhadithsthattheprayerofthosewhodonotgivetheirzakatwillnotbeaccepted.[43]Oneday, theMessengerofAllah(S)enteredthemosqueandaskedninepeopletoleavethemosquefornotpayingzakat.Hethenofferedhisprayers.Yes,arelationshipwithGodmustbebuiltonarelationshipwiththedeprived.
5.ThoseWhoareLackadaisicalThe prayer of one who is impious, or does not perform his ruku‘ {kneeling down}
andsujud{prostration}properly,isnotaccepted.[44]6.Thosewhoare“HaqinwaHaqib”Haqinwahaqibreferstoapersonwhoholdshisurineandfeces,andindoingso,exertspressureon
himselfandexperiencesphysicalstress.Inadditiontobeingharmfultohealth,thispracticedisruptsone’sconcentrationinprayer.Imamas-Sadiq(‘a)said:“Theprayerofsuchapersonisnotaccepted.”[45]7.ThosewhoareUnacceptablePrayerLeadersSometimes, it ispossiblethat thepeopledonotaccept theprayerleaderinamosqueandforselfish
reasons,herefusestoleavethemosqueorhisposition.Suchacasewillnaturallyleadtoquarrelsanddisruptions in thecongregationalprayer. It is stated in traditions that thecongregationalprayerof suchpersonsisconsideredunacceptable.[46]PrayersoftheInfallibles{ma‘sumin}(‘a)The manner of prayer of the holy saints is both inspiring and instructive, and a model for their
followers.Weshallsurveysomeexamplesoftheirmannerofprayer:Thesoundofadhan{calltoprayer}wassoattractiveanddelightfultotheMessengerofAllah(S)that
atthetimeofprayer,hewouldsaytoBilal(theonecallingtoprayer):“OBilal!Relieveus(fromgrief,anguishandpain).”[47]AndtheProphet(S)usedtosay:“Hewhohearstheadhanbutremainsindifferentisunkind.”[48]Atthetimeofprayer,‘Ali(‘a)usedtoturnpaleandstart trembling,saying:“Thetimeofprayerhas
come—thetimeofthetrustofferedbyGodtotheheavens,theearthandthemountains,buttheyrefrainedfromshoulderingit.”[49]Thisactofshoulderingtheburdenofthedivinetrustisthegreatesthonorofman.InthewordsofHafiz,[50]
دندز هناوید نم مان هب لاف هعرق دیشك تسناوتن تناما راب نامسآ
Heavenwasnotabletocarrytheburdenofthetrust.Thelotfelluponme,thefoolish.Atthe timeofprayer,whenImamas-Sajjad(‘a)wouldreachthepointofreciting“malikiyawmi’d-
din”{Youare theMasterof theDayof Judgment} (inSurahal-Fatihah), hewould repeat it somanytimes that listeners would imagine that he was on the verge of death.[51] And while in prostration{sujud},hewouldsweatprofusely.Imamal-Baqir(‘a)said:“Myfather(Imamas-Sajjad)used toperforma thousandrak‘ahsofprayer
dayandnight.”[52]Wheneverthetimeofprayerarrived,itseemedasiftheMessengerofAllah(S)knewnooneforhe
would enter a strange spiritual state.[53] He used to say: “Hunger can be satiated and thirst can bequenched,butmydesireforprayercanneverbesatisfied.”[54]DuringtheBattleofSiffin,‘Ali(‘a)remainedwatchfulofthesun’spositioninthesky.‘AbdAllahibn
al-‘Abbasaskedthereasonforthis.TheImamsaid:“Idonotwishtomissofferingtheprayerassoonasits timebegins.”“Now,on thebattlefield?!”askedIbnal-‘Abbas (inastonishment).The Imamreplied,“Yes!”[55]Yes, just as fishes are not tired of swimming, divine saints {awliya’} are not tired ofworship and
prayer.Rather,witheveryactofworship,theyfindmorepleasurebeinginthePresenceofGod.It is narrated that during themonth of Ramadhan, the late ‘AllamahAmini (author of the book,Al-
Ghadir)usedtoperformathousandrak‘ahsofprayereverynight.[56]ThisissupposedtobethemethodofsomeonewhohaslearnedthelessonoflovefromthesaintsofAllah.Atthetimeofprayer,theuprightservants and divine saints used to establish prayerwithmuch fervor, apply perfume,wear the best ofclothes,welcometheprayerandexperiencefearanddreadlesttheydonotearnthefavorofGod,ortheydonothavethenecessaryamountofhumilityandattentioninprayer.PrerequisitesofPrayerObservanceofsomerulesrelatedtoprayer(suchasbrushingtheteeth{miswak},cleanliness,attention
toGod,etc.)iscontributoryintheperfectionofthisactofworship.Imamal-Baqir(‘a)hassaid:
هیلع تلبقأ ام اهنم كل بسحی امنإف كتالص ىلع لابقألاب كیلع .
“Payattention toGodwhile inprayerbecausewhat isaccepted inprayer is thatwhich is saidwithattention.”[57]TheImam(‘a)continued:“During theprayer,donotplaywithyourhand,headandfacebecauseall
these things cause deficiency in prayer, and do not perform prayer while in a state of sluggishness,sleepinessandwearinessbecausesuchaprayeristhatofhypocrites{munafiqun}.[58]Inahadith,theHolyProphet(S)isreportedtohavesaid:
طلخم نم ةعكر فلأ نم لضفأ عرو لجر نم ناتعكر .
“Aperson’s tworak‘ahsofprayerwithpiety{wara‘}aresuperior toa thousandrak‘ahs of prayerwithheedlessness.”[59]Imamas-Sadiq(‘a)said:“Atthetimeofprayer,neglect theworldandall itcontains;focusallyour
attention on God; and remember the day when you will be brought in front of the court of divinejustice.”[60]ThesameImam(‘a)alsosaid:“Sometimes,fiftyyearsofprayermaypasswithoutevenasingleprayer
beingaccepted.”Andwealsoreadinahadith:“SomestandinfrontofGodandprayinsuchamannerthatiftheytalkinasimilarmannerwiththeirneighbor,hewillnotanswerthem.”[61]TheMessengerofAllah(S)isreportedtohavesaid:“Tworak‘ahsofprayerofapersonwhobrushed
histeetharesuperiortoseventyrak‘ahsoftheonewhodidnotbrushhisteeth.”[62]PrayeranditsAccompanimentsIn thenumerousversesof theQur’an inwhichprayer ismentioned, there are alsoother accompany
commands, such as paying zakat, giving charity, enjoiningwhat is good, forbiddingwhat is evil, andspending(inthewayofAllah)byattendingtothedeprived.Thisshowstheuniversalityofthedevotionallawsof Islam that alongsideconnectionwith theLord, economicand social issuesaswell as tacklingwiththepoor,andenjoiningwhat isgoodandforbiddingwhat isevilarealsoraisedandnoissuecanpreventpayingattentiontootherissues.[63]Anditisherethattheverse,“Indeedtheprayerpreventsindecenciesandwrongs,”[64]becomesclearerandmoreunderstandable,anditisobviousthatimplementingthisdivinepreceptwill
preventthecorruptionofMuslimsociety.PrayerasSpiritualAscension
Prayer has beenmentioned in thehadiths as “ascension of the believer” {mi‘raj al-mu’min}. Thisascension and flight, however, is not in the open space of the sky but in the sphere of spirituality andservitude,andit isaimedatattaining“nearnesstoGod”,notreachingmountainpeaksthousandsoffeetabovetheground.Onemaycompare the spiritual flight andmystical ascensionof theoneprayingwith the flightof an
airplaneinthesky:1.Mostoftheforceandpressureisappliedatthetimeoftheaircraft’stakeoff.Inworshipandprayer,
themaindifficultyistoovercomecarnaldesireandcommencetheactofworship.2. The importance of both flights lies in a safe and risk-free landing.Worship also has value if its
endingiswholesomeandwithouttheblemishofself-conceit{‘ujb}andarrogance{ghurur}.”3.For itsenergy, theairplane is inneedofpureandspecial fuel.Thespiritualascensionof theone
prayingalsonecessitatespureattentionandnegationofallotherservitudes.Byraisinghishandsuptothebottom of his ears he negates and refuses everything other than God, and thus attains the purity ofintention.4.Thepilotmustbephysicallyandmentallysoundfortheflight.IntheprayerandtobeinthePresence
ofGod,“asoundmindandheart”arealsonecessary.5.Theaircraftfliesbymeansoftwowings.Inprayeralso,alongwiththedischargingofthe“rightof
Allah” {haqq Allah} one must also discharge the “right of men” {haqq an-nas}. Along with“yuqimuna’s-salat”{establishyourprayer}, theQur’aninmostcaseshasalso“yu’tuna’z-zakat”{payyouralms-rate}.6.Inordertofly,theairplanecoversalongdistanceonthegroundtoacquiretheabilitytotakeoff.The
preliminaries of prayer, the adhan, iqamah, and recommended invocations {dhikr} are also thegroundworkofthisspiritualflight.(Thesupplicationsaftertheritualprayerandsubsequentinvocationsalsoconstitutethemovementonthegroundafterlanding.)7.Inflying,thefirstmistakeisalsothelastmistakeandisaccompaniedbycrashingandannihilation.In
worship also, polytheism{shirk}, self-admiration {‘ujb} and ostentation {riya’}will lead astray. Bycommittingasinglemistake,Ibliswhohadarecordofsix thousandyearsofworshipwascastoutandaccursedtilleternity!8.Everypilotmakesamoveontheorderofthecontroltower.Prayerandworshiparealsoaccording
totheorder,andevenasingleminutebeforeoraftertheappointedperiodoragainstthelawwillrendertheminvalid.9.Thepilotrestsbetweenflights,whiletheaircraftgoesthroughitsroutinemaintenance.Alongwith
invocation and worship, sometimes man is also in need of rest and lawful enjoyments as well asengagementinearningalivelihood,andapersonliketheMessengerofAllah(S)wouldsometimessay,“kalliminiyahumayra.”(O,Humeyra,comeandchatwithme).10. For the pilot’s communication with the control tower, there is only one officially recognized
language. The contact of the one praying with God is only through Arabic and in the devotional actofHajj, the state of ihram[65]commenceswith the recital of “labbayk allahumma labbayk” {Here Icome,OLord,hereIcome}.11.Priortoflying,directionsbasedontheweatherforecast,map-reading,determinationofdirection,
etc.needtobefollowed.Inworship,preliminarypiecesofinformationarealsonecessary,andworshipwithoutknowledgeandjurisprudenceisworthless.Evenintrade,familiaritywiththelawsofGodisalsoneeded,letaloneinprayerandworship.12.Thehigherthepilot,ascendsthemorethegroundseemstobecomesmallforhim.Themoreaholy
manisacquaintedwiththegreatnessofGod,anythingotherthanGodbecomesmoretrivialinhissight.InthewordsoftheCommanderoftheFaithful(‘a):
مهنیعأ يف هنودام رغصف مهسفنأ يف قلاخلٱ مظع .
“Thegreatnessof theCreator is seated in theirheart, and so, everythingelse appears small in theireyes.”[66]13.Thebiggertheairplane,thesmoothertheflightandthemorecomfortablethepassengerswillbe.In
prayer and worship also, that which is done in congregation (the large gathering of people in thecongregationandHajj)hasmorerewardandthepossibilityofitsbeingacceptedisgreater.14.Usually, there isaco-pilotaccompanying thepilot foremergencies. In thecongregationalprayer
also,therearejustandpiousindividualsstandinginthefirstrowsothatincaseaproblem(affectingtheabilityoftheImamtocontinueleadingtheprayer)arises,oneofthemcanassumeleadershipoftheprayeruptotheend.15.Inphysicalflight,whenthepilotandpassengersareinthesky,theyareawayfromanduninformed
oftheirdomesticproblemsandconcerns.Inspiritualflightalso,whenthesoulisatitszenith,theattentiontomaterial thingsbecomeinsignificant,somuchsothatanarrowpulledfromthefootofHadhratAmir(‘Ali)(‘a)wasnotfeltatall.16. In flight,descendingfromthesummit iscalled“lessening thealtitude”although it is stillhigh in
relation to those that are on the ground.Although theworship of the saints ofAllah is always high inrelationtotheprayerandworshipofcommonpeople,forthemthis“lesseningofthealtitude”bycomingdown from the pinnacle is a sort of shortcoming and degradation, and they always asked forgiveness{istighfar}forit.Thisisthemeaningof
نیبرقملٱ تائیس راربألٱ تانسح .
“Thegoodqualitiesofthepiousareblemishesfortheanointedones.”Toconclude,prayeristheuninterruptedattentionoftheworshippertowardtheCreatoroftheuniverse
andtheheart’sdetachmentfromworldlydesiresisregardedasaflightbythepeopleofgnosis{ahlal-ma‘rifah}—a flight higher than the flight of birds in the air or the flight of aircraft in the earth’satmosphereandbeyond.Whatcausesman’sdescentishisattachmenttomaterialthingsandcarnaldesires?
InthewordsofSa‘di,
تیمدآ ناریط ىنیبب ات ىآ ردب توهش دنب ىاپ ز وت ؟ ىدید غرم ناریط
Haveyouseenbirdsfly?Detachyourselffromyourcarnaldesiresandthenwatchtheflightofman.[171][172][173][174][175][176][177][178][179][180][181][182][183][184][185][186][187][188][189][190][191][192][193][194][195][196][197][198][199][200][201][202][203][204][205][206][207][208][209][210][211][212][213][214][215][216][217][218][219][220][221][222][223][224][225][226][227][228][229][230][231][232][233][234][235][236]
5ChapterLet’sWelcomePrayer!
Toembarkontheconstructiveformofworship,i.e.prayer,weshallciteasetofphysicalandspiritualpreliminariesintermsofcleanlinessandpurityofbodyandsoulaswellasotherpreparations.PreliminariesofPrayerPreliminariesarethoseessentialswhoseperformanceorprovisionpriortoprayerisnecessary.They
areasfollows:Purification{taharah}Fortheperformanceoftheprayer,theoneprayingmustbeinastateofritualandspiritualpurification
{taharah}. Sometimes, he does so by ablution {wudhu’}, taking a bath {ghusl}, and under certaincircumstances,byperformingdryablution{tayammum}.Ablutionispartoffaith{iman},andinthewordsofImamal-Baqir(‘a),“Prayerwithoutablutionis
notprayeratall,”[1]andinsomehadithsablutionhasbeendescribedasthe“keytofaith”and“halfoffaith.[2]Imamar-Rida(‘a)madeaninterestingstatementregardingablutionwhenhesaid:1.Ablution is a courtesy towardGod ensuring that the servant is cleanwhile praying and standing
beforeGod;2.Itaimsatpurginghimofallpollutionandcontamination;3.Inaddition,itisthesheddingoflazinessanddiscardingsleepiness;and4.ItmakestheheartandsoulreadytostandinfrontofGod,theExalted.[3]
Inthisnoblehadith,theImam(‘a)haspointedoutallthephysicalandspiritualdimensionsofablution,i.e.cleanlinessandpurityaswellaspreparationofthesoul,acquisitionofenthusiasmtoworshipandthepavingofthespiritualgroundforworship.The late Faydh Kashani said: “Rising from materiality all at once toward spirituality is hard, but
performanceofablutiongraduallypreparesmanforit.”[4]Ablution{wudhu’}inEveryStateTheinnerluminosityandpurityblessedbyablution{wudhu’}issignificant.Itisthereforeemphasized
in thehadiths that apersonmust alwaysbe in a stateof ablution; ablution is likened to a light;[5] andsleepingwhileinastateofablutionhasbeenconsideredlikelifeandnightvigil.[6]To perform ablution has been recommended for supplication, recitation of theQur’an, ziyarah, and
manyothergoodanddevotionalacts.[7]Withoutablution,itisforbiddentotouchtheversesoftheQur’anandthenamesofAllah,theProphet
andImams(‘a).[8]ThesamerulingappliesevenifthenameofAllahappearsindifferentforms,suchasthelogosofinstitutionsandestablishments(suchasthelogooftheIslamicRepublicofIran).Ablutionpermitsentrance into thePresenceofGod,andspecificsupplicationsfor itsdifferentsteps
havealsobeenmentionedinbooks.Therearemanyissuesconcerningablutionwhichcannotbecovered
in this volume. It should not remain unsaid, however, that it is unlawful to usewater if it reaches theboundofwhatmaybeconsideredasextravagance.TheMessengerofAllah(S)hassaid:
يتنس فالخ ىلع كئ لوأف كل ذ نولقتسی ماوقأ يتأیس و عاص لسغلٱ و دم ءوضولأ .
“Forablutionamudd[9]andfortakingabath{ghusl}asa‘[10]areenough,buttherewillcomepeopleinthefuture,peoplewhowillregardthisamountasnotenough(andtheywillconsumemorevolumesofwater).Therefore,theywillgoagainstmytradition.”[11]Purification{taharah}forprayerhasthefollowingstages:1.Outwardpurificationfromimpuritiesandpollutions;2.Purificationofthebodilylimbsfromsinsandoffenses;3. Spiritual purification from moral corruption[12]—just as we read in supplications: “O Lord!
Cleansemyheartofpolytheism!”If,atthetimeofprayer,itisnecessaryforthebodyandclothingtobecleanfromimpurities,isitnot
essential for theheartandsoul tobe freeofarrogance{kibr},ostentation{riya’}, envy{hasad}, andrancor{kinah}?Willnotinnerpollutionandoutercleanlinessbeatypeofhypocrisy{nifaq}?Bathing{ghusl}Sometimes,insteadofablutiononehastoperformghusl{ritualbathing}.Oneofthesecasesisritual
impurity causedby sexual intercourse{jinabah}and the entirebodymustbewashedaccording to therulings stated in the books on practical laws {risalah al-‘amaliyyah}. Some hadiths indicate thatduringjinabah,sperm{mani}comesoutfromundereveryhair,allbodilypartsandlimbs—“min tahtikulli sha‘r”,[13] unlike urine which has a specific and limited passageway. And perhaps this is thereasonwhyinghusltheentirebodymustbewashed.Thesehadithsmayalsobereferringtotheactivityofthesex-relatedcellsatthetimeofjinabahastheyexistandareactiveintheentirebody.Drypurification{tayammum}Ifthereisnowaterforablutionortakingabath,orthetimeforablutionislimited,ortheuseofwater
isharmfultothehealthoftheperson,orthepriceofwaterisextremelyexorbitant,orwaterisneededfordrinkingandsavingalife,onemustperformdryablution{tayammum}.That is, based on the instructions indicated in books on practical laws, onemust strike both hands
againstcleanearthandwipetheforeheadandbackofthehands.Cleanearthisnecessary!WereadinahadiththatHadhrat‘Ali(‘a)prohibitedperformingdryablutiononsoiltakenfromnear
thestreets(whichisusuallyunclean).[14]ClothingandPlaceoftheOnePrayingAmaleworshippermustcoverhisprivateparts{‘awrah}duringprayerwhichisfromthenaveltothe
knees.Thefemaleworshippermustcoverherentirebodyexcepttheface,handsandfeetuptotheankles.[15]Thiscoveringmustalsobedonewithcleanandlawfulclothing.Itisbetterfortheclothesoftheone
prayingtobewhite,cleanandfragrantsmellandfortheoneprayingtoweararingwiththe‘aqiq stoneduringprayer,[16]anditisbetterforhimnottouseblack,dirtyandtightclothes,ortheclothesofapersonwhoiscarelessaboutthephysicalpurityorimpurity.[17]Similarly, the place carpet or thing uponwhich the prayer is performedmust be acquired lawfully
{halal}.[18] The use of the fixed property of a deceased who owes khums[19]or zakat is unlawful{haram}andprayingthereisinvalid{batil},andifapieceoflandispurchasedwithasumofmoney
whosekhumsorzakatisnotpaid,itisunlawfultooccupyitandinvalidtopraythere.[20]There are many issues pertaining to place and clothing. In addition to obedience and the spirit of
submissiontothedivinecommands,therearethreeotheraspectswhichweshallmentionbelow:1.ObservanceofCourtesyThe exigency of courtesywhile standing in front ofGod in the precinct ofHisGlory andGrandeur
demands thatprayermustbeperformedwith innerandouterpurityandconcentration.Evenpraying infrontofthegraveoftheHolyProphet(S)andImams(‘a)issometimesregardedasanimpolitegestureandmakestheprayerinvalid.[21]2.ObservanceoftheRightsofOthersSomeof theseconditions are related to theobservanceof the rightsofothers.That the clothingand
place of the one praying is lawful and legally acquired means to observe the right of the Islamicgovernment(inlevyingkhums)andtherightofthesociety’sdeprived(inthepaymentofzakat)andotherpeople. Even praying near highways and along the streets is unlawful if it causes obstruction topedestrians.[22]Thegenuinesatisfactionoftheownerofrightsisessential.Ifheoutwardlysaysthatheissatisfied(for
ustooccupyhisplaceandpraythere),butweknowforcertainthatheisnot,occupationoftheplaceisunlawful,andtheprayerofferedthereis invalid.Onthecontrary, ifheoutwardlyexpresseshis lackofsatisfaction,butweknowforcertainthatheisactuallysatisfied,topraythereisvalid.3.ObservanceofPrioritiesBesidesthemainconditions,therearesomerecommended{mustahabb}points thatareindicativeof
Islam’sattentiontopriorities.Forexample,underordinaryandnon-emergencysituationsthelocationoftheoneprayingmustnotonlybelawfullyacquired,itmustalsobestable,flatandclean.Prayerinsomeplacesisemphasizedmore,suchasinthemosque,whichshallbedealtwithlater.FocusofDirectioninPrayer{qiblah}PrayerisperformedfacingtheHolyKa‘bah(inMakkah)whichiscalledthe“qiblah”.AlthoughGod
is everywhere, focusing on a single sacred point, such as the Ka‘bah, inspires monotheism and, isreminiscentofthemonotheisticlineofIbrahim(‘a).ForaMuslimthecommandisfinal,soallprayermustbeperformedfacingtheKa‘bah,otherwiseour
worshipwouldlackthespiritofobedience{ta‘abbud}andsubmission{taslim}andhencebefutile.DuringtheearlyperiodofIslam,theqiblahoftheMuslimsformanyyearswasBaytal-Muqaddas(in
Jerusalem).TheMessengerofAllah(S)didnotliketheKa‘bah,whichwasthenatemplefullofidols,tobe set as the focus of direction in worship. After the migration {hijrah} (to Madinah), however,circumstancesemergedthatledtothechangeoftheMuslims’qiblahfromBaytal-MuqaddastoMasjidal-Haram(inMakkah).OneofthereasonsbehinditwastheinsultsandabusessufferedbytheMuslimsatthehandsoftheJews(inMadinah),whoweresaying,“Youdonothaveaqiblahofyourownandyouareprayingfacingourqiblah.”TheMessengerofAllah(S)wasdistressedbythissituationandwaitingforawayoutfromGod.Until,
versesof theQur’anwererevealedwith theorder,“Whereveryouare,henceforth, face theMasjidal-Haramandpray.”[23]heversesofthechangeofqiblahteachtheMuslimsthroughoutthehistory,thattheyshouldbeindependentandfree;thattheyshouldnotdebasethemselvesinfrontofotherseveninmattersofworship;andthattheyshouldlivehonorablywithanidentityoftheirown.ThiscommandofthechangeofqiblahalsoservedasatrialfortheMuslims—toidentifythosewhoare
totally obedient and subservient to the commands ofGod and the Prophet (S), and thosewho always
questionandcomplain.Besides facing theKa‘bah while praying or reading the Qur’an, it is better for Muslims to face
theKa‘bah while sleeping and eating; while slaughtering animals by placing themwith faces towardtheqiblah, otherwise theirmeatwill becomeunlawful {haram}.This specification of direction in allaffairstowardtheka‘bahofmonotheismmakesitimpossibleforMuslimstobenegligentofGodinalltheirdailyactivities.Moreover, this specificationofdirection toward theKa‘bah creates awonderful order and stunning
unity,whenallMuslims,inwhateverpartoftheworldtheymaybe,facetowardthatdivinepointatthetime of prayer. If someone from space takes a look at those who are praying on earth, he will seenumerouscircleswhoseepicenter is theKa‘bah, andmonotheism{tawhid} as the central point in theminds,heartsandsoulsofMuslims.Because of the attention to the qiblah, astronomy, geography and the detection of direction also
flourishedamongtheMuslims.Yes,theKa‘bahisthemementoofthemonotheisticstrugglesofIbrahim,Isma‘ilandMuhammad(may
peace be upon them all). In his global uprising, Hadhrat al-Mahdi (‘a) will also incline towardtheKa‘bahandreformtheworld.ItisthisKa‘bahthatistakenastheqiblahofeveryMuslimatthetimeofprayerandworship.CalltoPrayer{Adhan}The recital of the call to prayer {Adhan} and iqamah[24]is among the acts prior to the prayer and
preparesthegroundforgreaterattentiontoGodduringprayer.The Adhan is a silence-breaking, rhythmical, short, substantial, and constructive message which is
chanted,whilerepeatingthemostfundamentalstatementsoffaithandgivingdirectiontotheactivitiesofMuslims.TheAdhan istheannouncementoftheexistenceofIslam,ofthebeliefsanddeedsofMuslims,anda
rejectionofallfalsedeities.TheAdhanisasignoftheopennessofthepropagationenvironmentaswellasthedeclarationofthe
intellectualstanceofMuslimsinaclearandlucidmanner.Thismonotheisticmessage is thefirst that iswhispered to thenew-bornchildand the initial lessons
aboutGodimpartedtoit.Foradults,ithasalwaysactedasawarningagainstcomplacency.TheAdhanistheonlysoundthatreachestheinhabitantsofheaven.[25]TheAdhanisasoundthatmakesdevilsfleeandfeeldejected.[26]RecitingtheAdhanwithabeautifulvoiceandlisteningtotheAdhanathome,particularlyatthetimeof
sickness,isstronglyrecommended.Inahadith,theMessengerofAllah(S)hassaid:
مهئافعض ىلع ناذألٱ نوكرتی نامز سانلٱ ىلع يتأیس .
“Atimewillcomewhenthepeoplewillbelittletheadhanandassignittotheweakamongthem.”[27]ItisstatedinahadiththatontheDayofResurrection,whenmostofthepeoplewillbeabaseddueto
shame, the callers to prayer {mu’adhdhins} will be raised honorably with exalted statures (loftystations).[28] Themu’adhdhin has a share in the reward of those who prayed through the agency ofhisAdhan.BilalBilal al-Habashi was a Muslim from Africa appointed by the Messenger of Allah (S) to be
themu’adhdhin.Whentheadhanwassentdownthrougharevelation,theProphet(S)taughtit toBilal
whohadastrongvoice.[29]ThattheProphet(S)designatedhimtobethemu’adhdhinhassomelessonsforus,amongwhicharethefollowing:1.Givingidentityandhonortoslaves,forBilalwasaslavewhobecameamouthpieceofIslamand
harbingeroftheummah;2.Givingidentitytoblacks,provingthatcoloroftheskinisnotacriterion{ofpiety};3.CondemningthearrogantdisparagementandridiculeofBilalbythepolytheistsandhypocrites,and
theirpretensionofgenerosityandboasting;[30]4.Truefaith,pietyandmeritcompensateforexternalshortcomingsofexpression.AlthoughBilalused
topronounce “sh”(ش) as “s”(س) and had this pronunciation defect,God laidmore emphasis on hisspiritualperfectionandinnerbeauty.BilalwasthefirstpersoninIslamtorecitetheadhan.[31]HebelievedintheProphet(S)atthevery
beginningofthePropheticmissionandforthesakeofhisfaith,heenduredtheseveresttorturesunderthescorchingheatofthesuninthedesertsofHijazbyrepeating“ahad,ahad”{(Godis)One,(Godis)One}.DuringtheconquestofMakkah,atnoontime{zuhr}BilalalsoclimbedontopoftheKa‘bahasordered
bytheProphet(S)andrecitedtheadhan,aftertheidolswereshattered.[32]BilalparticipatedintheBattlesofBadr,UhudandKhandaq.After the Messenger of Allah (S), he did not recite the adhan for any one else. He recited
theadhanonlywhenrequestedbyHadhratZahra(‘a)whomissedthetimeofherfather.WhileBilalwasstillhalfwayinhisadhan,thepeopleandHadhratZahra(‘a)wept.[33]ThisconductofBilaldemonstratedthattheadhanmustonlyberecitedforthesakeoftruthandatthe
timeofdeservingleader.Oneday,‘Umar(ibnal-Khattab)saidtoBilal:“ItwasAbuBakrwhoboughtyouandsetyoufree.Why
doyounotrecitetheadhanfortheprayerheisleading?”Bilalreplied:“IfhefreedmetoearnforhimselfthepleasureofGod,Iowehimnothing.However,if
hehadsomeothermotive,thenIamreadytobehisslavebutIwillneverrecitetheadhanforsomeonewhosecaliphatewasnotendorsedbytheProphet(S).”[34]Bilalwasnot evenwilling to recite theadhan,which is a religiousmessage to encourage an army
whichhedidnotrecognizeasbeingrightfullyguided.Bilal—that Ethiopian slave attained such a position under the auspices of faith that he became the
heraldoftheApostle’s(S)itineraryandthepublictreasurer.[35]Ifat thetimeofprayer,studentsthroughoutEuropeandAmericarecitetheadhan,will theynotmake
peoplereflect?This brings to mind the late Martyr Nawwab Safawi[36]who urged his companions to recite
theadhanatnoontime{zuhr}andsunset{maghrib}wherevertheymaybe.Itwasthisveryadhan thatstruck fear and terror at the heart of the taghuti system (Pahlavi monarchy). This is the meaning ofthehadithwhichstates,“Onhearingtheadhan,Satangetsfuriousandflees.”[37]ItisnotwithoutreasonthatGladstone[38](aBritishstatesman)saidbeforetheBritishParliament:“So
longasthenameofMuhammadisrecitedfromthetopofminarets,theKa‘bahexists,andtheQur’anistheguideofMuslims,itwillbeimpossibletoimplementourpoliciesinMuslimterritories.”[39]Itisbecauseofitsrichcontentandconstructivemonotheisticdimensionsthatitsrecitationisstrongly
recommendedinannouncingprayer.[237][238][239][240][241][242][243][244][245][246][247][248][249][250][251][252][253][254][255][256][257][258][259][260][261][262][263][264][265][266][267][268][269][270][271][272][273][274][275]
6ChapterIntention{niyyah}
Since intention {niyyah} is the criterion of value in every act including worship, it is the first
obligatoryactinprayer.Consideringitsimportance,aseparateandlengthychapterhasbeenincludedfortheexaminationofitsdimensions,withthehopethatbydoingso,wewouldsucceedingivingmorevaluetoalldevotionalacts.Intention{niyyah}astheCriterionofValueTheelementthatgivesimportancetoaperson’sactionishisintention,motiveorobjective.So,inthe
versesoftheQur’an,thephrase“inthewayofAllah”{fisabilillah}isoftenused(seventytimes),andthusawarningforpeopletoensurethattheiractionsandintentionsbeinthewayofGod,andnotforthesakeofotherthanGodortheirowncarnaldesires.Likeadangerousreadinwhichmanysignboardshavebeensetup,servitudeofGodisalsolikeaway
which hasmany precipices; and all of these emphasizes is awarning for avoiding deviations.This isparticularlytruewithrespect todevotionalactswhichwithout thepurestof intentions, loseallhopeofseekingnearnesstoGod.Intention is the pillar ofworship. If an action is donewithout intention, or has anungodly intention
behindit,itwillbeinvalid{batil}.Intention is thepillarofworshipand theessenceandfoundationofaction.Themostsacredactsare
spoiledbecauseofthemixedintentionsbehindthem,whilethesimplestactsgaininvalueonaccountofthepurelygood intentionsbehind them.Anyonewhostrives in thewayofGodwillalsobeguidedbyGodtowardHispath:
﴿ انلبس مهنیدهنل انیف اودهاج نیذلاو ﴾
“AsforthosewhostriveinUs,WeshallsurelyguidetheminOurways.”[1]Intentionis theindispensableprerequisitefortheacceptanceofadeed.Imamas-Sadiq(‘a)quotesa
statementofGod,theExalted:
يل اصلاخ ناك ام الإ لبقأ مل .
“IdonotacceptanyoneexcepttheonewhoissinceretoMe.”[2]Intentionmagnifiesasmalldeed.Imamas-Sadiq(‘a)said:
نم نیع يف هللقی نأ الإ هللا ىبأ هلمع نم ریثكلاب سانلٱ دارأ نم ،و دارأ امم رثكأ هللا هرهظأ هلمع نم لیلقلاب هللا دارأ نمهعمس .
“AnyonewhoperformsasmallactforthesakeofGod,Godwillmakeitbiggerthanhewishesinthesightofothers.Andanyonewhoperformsagreatactforthesakeofpeople,Godwillmakeittrivialinthesightofothers.”[3]
Yes,honor{‘izzah}anddisgrace{dhillah}are in thehandsofGod,and it isHewhodrawsheartstowardaperson.So,onemustworkforHimtosetworksright.ForthesakeofGod,HadhratIbrahim(‘a)lefthiswifeandsoninthescorchingdesertofMakka.He
thenaskedGodtodrawtheheartsofpeopletowardthem.[4]TheHolyQur’analsostates:
﴿ ادو ن محرلٱ مهل لعجیس تاحلاصلا اولمع و اونمآ نیذلا نإ ﴾
“Indeed thosewhohave faithanddo righteousdeeds—theAll-beneficentwill endear them {toHiscreation}.”[5]This isoneofGod’sworldly rewards.Of course,God-given love isdifferent from the fleetingand
false popularity among people. So many famous people are forgotten after their death, and so manyunknownpersonsremainaliveintheheartsofsomanypeople!So, popularitymust also be sought throughGod, asHe is the Transformer ofHearts {muqallib al-
qulub}andtheheartsofpeopleareinHishands.IfsomeoneworkssincerelyforthesakeofGod,Godwillcompensatehissincerityinamannerbeyondhisexpectations.[6]Imamas-Sadiq(‘a)said:
هللا ریغ هللا مرح اونكست وال هللا مرح بلقلأ .
“TheheartisthesanctuaryofAllah;sodonotallowanyonetodwellthereinexceptAllah.”[7]ExamplesofSincerity{ikhlas}Regardinganattributeofthepious{muttaqin}‘Ali(‘a)said:
هل لاقی امم فاخ مهدحأ يكز اذإ .
“Whenanyoneofthemisspokenofhighly,heisafraidofwhatissaidabouthim.”[8]Therighteousmenareafraidthatthepeople’sattentiontowardthemmayobstructtheirattentiontoGod,andthisiswhatisreferredtoby“alladhinayasudduna‘ansabilillah”.Onenight, an interviewwith a 16 year-oldwar veteranwas shownon IranianTV.The interviewer
asked: “What is your occupation?”Answer: “Detonationof landmines.”Question: “Howmanymineshaveyoudetonatedsofar?”Answer:“BythegraceofGod,many.”Question:“Doyouknowexactlyhowmany?” Answer: “I am afraid to tell lest Satan inflict me with self-admiration {‘ujb} and arrogance{ghurur}andmakemyfriends,whohavedetonatedasmallernumberofmines,feelbelittled.”Allahisthegreatest{Allahuakbar}!Anotherexample:IthasbeennarratedthatoneofthestudentsofthelateAyatullahSayyid‘Abdal-Hadi
ash-Shirazi raisedanobjectionabouta lesson.Although the teachercalmly replied to it,he refused toacceptit.Aftertheclasssession,thestudentstayedbacktotalktotheteacherandreiteratehisobjection.The lateShirazi satisfiedhimwith14 logical reasons.Theother students,whoobserved the logical
strengthoftheteacher’sargument,asked:“Havingallthesesolidreasons,whydidyouhesitateduringtheclasssession?”AyatullahShiraziresponded:“IwasafraidthatifIwouldenumeratethem,themoraleofyourclassmate
would be arbitrarily affected and I would suffer from self-admiration and arrogance. I deemed itappropriate to lethimraisehisobjection freelyso that thecourage toquestionshould remain intact inhim.”Thisdemonstratesgreatnessofsoulandpurityofintention.Inspiteofallthoseservices,somedonot
talkaboutthemselveswhileothers,whenevertheydonategarbagecanforthestreetsandalleys,inscribetheirnamesonitsothatpeopleknowwhattheyhavecontributed.DivinesaintsactandworshipGodfor
HissakeandexpectnothingbutHispleasure.Eachof their actshas thedivinecolor{sibghah},which is everlasting.[9]Andwhichcolor canbe
betterthandivinecolor,whichcanneverbeerased,noraffectedbyheatandcold,povertyandwealth,anonymityandpopularity?Imam‘Ali(‘a)said:
كتمص و كمالك و ككرت و كذخأ و كضغب و كملع و كلمع هللا صلخأ .
“Purify your work, knowledge, anger, acceptance, refusal, speech and silence for the sake ofAllah.”[10]Bymeans of this, deeds and their effects shall remain, and whatever has the divine reflection and
visageiseverlasting:“EverythingistoperishexceptHisFace.”[11]Andwhateveriscoloredwithostentationandself-glorificationwillfadeandnothingwillbeleftfor
theindividual.SincerityinWorship{‘ibadah}Allactsofworshipmustbedonewiththeintentionofseekingnearness{qurbah}(toAllah)andifa
part of them is for the sake of other than God, they all become invalid. For example, if one of theobligatoryactsinprayerisdoneforthesakeofotherthanGod,theentireprayerbecomesinvalid.Ifoneofthesupererogatoryactsisalsodoneostentatiously,orthetimeofworship(performanceatits
firstandbestperiod),oritsplace(inthefirstroworinthemosque)isforthesakeofotherthanGod,theprayeris invalid.Duringwinter,standingbesideaheatersoastokeepone’sbodywarmaswellas topray,invalidatestheprayer.Godacceptsanactwhichispureandsincereintermsofitslocationandtimerequirements,qualityand
peculiarity,andinwhichnopartnerisassociatedwithHim:“AndnotassociateanyonewiththeworshipofhisLord.”[12]Itisstatedinahadith,thus:“Ifawarriorgoestowarforthesakeofbigotry{ta‘assub},acquisitionof
warbooties,orshowofstrengthandbravery,andthelike,hisstrugglehasnovalue.”[13]Sincerity,orfreedomfromostentationiscrucialforacceptance.InahadithImamal-‘Askari[14] (‘a)
said:“Thepenetrationofpolytheism{shirk}intheworksofmanismoresubtlethanthemovementofanantonadarknightonablackrock.”[15]Therearemanysuccinctaphorismsonsincerityby‘Ali(‘a).Herearejustsomeofthem:“Pureintentionistheidealendandfinalaim.”“Sincerityisrighteousness.”“Faithmeanspurificationofone’swork.”“Purityisthehigheststageoffaith.”“Alleffortsarenaughtexceptthatwhichhassincerity.”“Thefruitofknowledgeispurityofaction.”“Theacceptanceandexaltationofdeedsdependsonsincerity.”“Ifintentionsarepure,actionsacquireloftinessandexaltation.”“Hewhoissincere(inhiswork)shallrealizehisaspirations.”[16]Andtherearestillmanyhadithsthatindicatethesublimestatusthatsincerityandpureintentiongiveto
actionsanddeedsinthisworldandinthehereafter.WorldlyEffectsofIntentionApartfromotherworldlyrewardsandspiritualbenefits,sincerityalsohassomeworldlyeffects,which
weshallexaminebelow:
1.ManagementoftheSocietyIf the administrators of society conduct their affairswith goodness of intention and sincerity, better
results can be achieved and justice can be observed. ‘Ali (‘a) said to Malik al-Ashtar:[17]“For theimplementationofsocialjustice,seekassistancefromthepeoplewithgoodintentions.”[18]Thespiritofsincerebenevolenceisthestrongestfoundationfortheimplementationofjustice.2.ImprovementofEconomicConditionsKind-hearted, benevolent and sincere individuals are more successful even in economic and
occupationalaffairs,andtheirsinceritysupportssocialprestige,customerattractionandpeople’strustindealingwiththem.Perhaps,thisstatementof‘Ali(‘a)isrelatedtothisissue,“Thesustenanceofeverypersoniscommensuratewithhisintention.”[19]3.GoodSocialRelationsGood-naturedandwell-intentionedpersonsareheldinhighesteembypeople,andeveniftheycommit
amistake,theirliveswillnotbecomebitterandthepeoplewillstilllovethembecauseoftheirsincerityandgoodnessofintention.‘Ali(‘a)hassaid:“Anyonewhohasgoodintentionshasagreaterchanceofsuccess,whilehislifeispurer,anditisnecessarytobefriendhim.”[20]This is the amazing effect of righteous intention. On the contrary, if intentions are wicked and
mischievous, their consequences will affect the person himself, and in addition to otherworldlyconsequences,socialcalamitieswillalsofollow.‘Ali(‘a)says:“Whentheintentioniscorrupt,afflictionwillcome.”[21]Firmintentionsandgoodmotiveswillget importantworkdoneevenfromthosewhoareconsidered
incapable. If themotive is strong and divine, therewill be no apathy, hesitation, or despair. For thisreason,depressionandcowardicecannotbeobservedinanyofthedivinesaints,evenintheiroldage,because their hearts and soulswere repletewithpure, divine intentions, seekinghelp fromGod in allpredicaments and crises, against all enemies and powers. An illustrious example is the Imam oftheummah(mayhissoulbesanctified)whowithatranquilheartinconstantremembranceofGodforcedthesuperpowerstosurrender.On the day of ‘Ashura’, in spite of facing the martyrdoms of his beloved ones and foreseeing the
inhumantreatmentofhisfamily,themoreImamal-Husayn(‘a)becameisolated,themorehiscountenancebecame illuminatedwith the fire of love, totally relying onGod and saying: “Thatwhichmakes theseseverities easy forme is that I can see everything in thePresence ofGod, andHewatches and bearswitness.”Imam‘Ali(‘a)hassaid:“Whenintentionisstrongandfirm,thebodywillnotbecomeweary.”[22]
Perhaps,thisreferstothepsychologicalandemotionaleffectsofintentioninman’sconductandbehavior.3.GoodSocialRelationsThedecisiontodogooddeedsandtohavegoodintentionsreleasesmanfromastateofindifference,
andithasavalueequaltotheactitself,inadditiontothedivinerewardforit.TheMessengerofAllah(S)saidtoAbuDharr:“Resolvetoperformnobledeeds.Evenifyoufailin
doingso,atleastyouwillnotbeincludedamongthenegligent.”[23]AndImamas-Sadiq(‘a)said:“Agooddeedwillberecordedinfavorofanyonewhodecidestodo
somethinggoodbutfailstodoso.”[24]Concerning the aspiration to attainmartyrdom, the Prophet of Islam (S) said: “Anyonewho, out of
sincerityanduprightness,praysformartyrdom,Godwill includehimin thecompanyofmartyrson theDayofResurrectionevenifhediesinbed.”[25]
IntentionasCompensationforDeficienciesSince the knowledge, power and faculties of man are limited, he cannot acquire all he wants. But
intention fills the gap between “man’s endless needs” and his “limited faculties”. For example, ifsomeoneintendsandwishestoguideallthemisguidedpeoplearoundhimandstriveshardtodosobutfails,hewillberewardedforthesaidintention.Ontheotherhand,badintentionsgobeyondtimeandplacecircumstances,andaffectthedoerofevil
deeds.Ifapersonacceptsthecorruption,sinandtyrannyofothersandispleasedwiththem,hesharestheirsins.TheHolyQur’anattributesthekillingoftheshe-camelofHadhratSalih(‘a),thatwasadivinemiracle,
toallthosewhoopposedhim.[26]Althoughallofthemdidnothaveahandinthesaidcrime,theywerepleasedwiththeact.So,tobepleasedwithagoodorevilactcarriesmanbeyondtimeandspaceandletshimshareinits
rewardorconsequence.Andthisfacthasbeenmentionedinnumeroustraditions.WaysofAcquiringSinceritySomeofthewaysofacquiringsincerityinintentionandactionareasfollows:1.AttentiontoValuesThose who sell their commodity cheaply, do not realize its worth because they fail to identify the
commodityasironorgold,silkorcotton;theydonotrecognizethecustomer;andtheyareunawareofthecommodity’scurrentmarketprice.TheGloriousQur’anhasguidedmaninallthreeareassothathedoesnotsellhisvaluablecommodityatathrow-awayprice:“Commodity”:TheQur’anregardsmanasthevicegerent{khalifah}ofGodaswellastheessenceand
aimofcreation—thehigheststatus.“Customer”: It isGodHimselfwhobuysman’sexcellentdeeds[27] andHeoffers thebestbargains
comparedtoothercustomers:1.Hepaysthemost(inreturnfortheParadise);2.Heacceptssmalldeeds;[28]3.Herewardsgoodintentions;and4.Heconcealswickedandcorruptactsandmanifestsgooddeeds.[29]“Price”: The price ofman is paradise and divine pleasure, and anyonewho sells himself for less,
actuallyincursaloss.AndinthewordsoftheQur’an,thesinnershavelostandgambledthemselvesaway{khasaruanfusihim}.TheQur’an has alwaysmentioned those who are going astray with the description, “famara bihat
tijaratuhum,”i.e.theirbusinesshasacquirednogain.Imam‘Ali(‘a)alsosaid:
انمث كسفنل ایندلٱ ىرت نأ رجتملٱ سئبل .
“Whatabadbusinessitisthatyouwouldregardtheworldasyourpriceandrate!”[30]Ifmanisawareofhisprice,hewillnotworkforthesakeofotherthanGod.2.ReflectingonCreationReflectingoncreationenhancesourcognitionofthegrandeurandpowerofGod,andasaresult,we
directourdeedstowardHimwithgreatersincerityandpurityofintention.
3.AttentiontotheAttributesofGodLearning, reciting and remembering theAttributes ofGod, the Exalted, keeps our focus in the right
direction,detachesusfromallbesidesHim,andgraduallyelevatesus.Forexample,examiningcloselythe Names and Attributes of God in the Jawshan Kabir Supplication can be a truly great purifyingexperience.4.AttentiontoHisBlessingsRecognizing theblessingsofGodandpaying attention to themdrawman towardGodandmakehis
heartthesanctuaryofHislove.[31]Forthisreason,InIslamicsupplicationsandlitaniesoftheInfallibles(‘a)thesefavorshavebeenrepeatedlymentionedandrecollected.For instance, in the Abu Hamzah ath-Thumali Supplication, Imam as-Sajjad (‘a) enumerates the
blessingsonebyone:OGod!IwassmallbutYoumademebig;IwascontemptiblebutYougavemehonor;IwasignorantbutYoumademeaware;IwashungrybutYoufedme;IwasnakedbutYoucoveredme;IwasmisguidedbutYouguidedme;IwasindigentbutYoumademefreeofwant;IwassickbutYouhealedme;IcommittedsinbutYouconcealedit.And the list is endless. Imam al-Husayn (‘a) also embarks on mentioning the blessings of God in
theDu‘a’al-‘ArafahsothattheloveofGodremainsaliveinhisheart,andallhisworkispurelyforHissakeandpleasure.5.AttentiontotheSureGainThosewhostriveforthesakeoftheworldandotherthanGodmayormaynotattaintheirobjective.
ThegainandoutcomeoftheworksofthosewhostriveinthewayofGodandthehereafter,however,arecertain.TheGloriousQur’anstates:
﴿ اروكشم مهیعس ناك كئ لوأف نمؤم وه و اهیعس اهل ىعس و ةرخألٱ دارأ نم ﴾و
“WhoeverdesirestheHereafterandstrivesforitwithaneffortworthyofit,shouldhebefaithful—theendeavorofsuchwillbewell-appreciated.”[32]ThentheeffortandworshipinthewayofGodsurelygivesresult.6.AttentiontoWorthlessnessoftheWorldThosewhohaveworldlyandother-than-Godobjectivesvalue theworldmore than itsactualworth.
ThereareexpressionsintheHolyQur’anwhichmentiontheworthlessness,deceptivenature,transitoryandarrogance-generatingqualityoftheworld,suchas,“mata‘u’l-ghurur,”“la‘ibunwalahwun,”“zahratal-hayatad-dunya’”and“mata‘u’d-dunyaqalilun”.SucharetheexpressionsoftheCreatoroftheuniversewhoknowsthenatureoftheworldbetterthan
anybodyelse.He,whoisnotseducedandcharmedbytheworldanddoesnotdesireit,istheonewhowillattainpurity.7.AttentiontoImpotenceofCreatedBeingsAbsolutepowerbelongstoGodAlmightyandnoneotherthanHim.Therefore,anyonewhoiscreated
byGodisnotworthyofbeingthefocusofattentionorworship.IntheexpressionoftheGloriousQur’an,thefalsedeitiesareincapableofcreatingevenasinglefly.
[33]Andconcerningtheimpotenceofmankind,itstates:
﴿ اروكشم مهیعس ناك كئ لوأف نمؤم وه و اهیعس اهل ىعس و ةرخألٱ دارأ نم ﴾و
“Whoever desires the Hereafter and strives for it with an effort worthy of it, should he befaithful—theendeavorofsuchwillbewell-appreciated.”[34]Inanotherplace,itposesthesequestions:
﴿ هللا لعج نإ متیأرأ لق نوعمست الفأ ءایضب مكیتأی هللا ریغ ه لإ نم ةمایقلا موی ىلإ ادمرس لیللا مكیلع هللا لعج نإ متیأرأ لقنورصبت الفأ هیف نونكست لیلب مكیتأی هللا ریغ ه لإ نم ةمایقلا موی ىلإ ادمرس راهنلا مكیلع ﴾
“Say,‘Tellme,ifAllahweretomakethenightperpetualoveryouuntiltheDayofResurrection,whatgodotherthanAllahcouldbringyoulight?Willyounotthenlisten?’Say,‘Tellme,ifAllahweretomakethedayperpetualoveryouuntiltheDayofResurrection,whatgodotherthanAllahcouldbringyounightwhereinyoucouldrest?Willyounotthenperceive?’”[35]EventhosewhohavebeenassociatedwithGodasHispartnerscandonothingintheworldandinthe
hereafter.ThosewhoareworshippingdeitiesotherthanGodontheDayofResurrectiontheywillregretpleasingthosewhowereimpotentandpowerless.Inaddition,pleasingtheOneandOnlyGodwhois“easytobepleased”{sari‘ar-Rida}iseasierthan
pleasingnumerousdeitiesandcountlessobjectsofworshipwhichinvolvemanydifficulties.8.LearningfromtheExperiencesofOthersManyofthosewhofocusedtheirattentiononotherthanGod,metapainfulanddismalfate.Takingone
lookattheirfatecanteachmanthefutilityofworshippinganyoneotherthanGod.The son ofNuh (Noah) (‘a)who turned his back onGod and relied on themountain’s height to be
savedfromthefloodwashelplesslydrownedinthegreatdeluge.[36]Qarun(Korah)didnotpayheedtothesincereinvitationofHadhratMusa(Moses)(‘a)andtookpride
inhisabundantwealth,buthewasmiserablyswallowedbytheearthandnoneofhissupporterswasabletorescuehim:“SoWecausedtheearthtoswallowhimandhisdwellingplace.Thenhehadnohosttohelphim
againstAllah,norwasheofthosewhocansavethemselves.”[37]Manyrichandaffluentgardenownerswentawayandleftbehindallthethingstheyhadaccumulated.
Alltheirwealthwasofnoavail.“How many gardens and springs did they leave behind! Fields and splendid places, and the
bountieswhereintheyrejoiced!”[38]God exposed and unveiled the true nature of so many who deceptively showed themselves for
sometimetobesincereandpious:“AndAllahbroughtforththatwhichyouwerehiding.”[39]ThosewhowanttodupethepeopleanddeceiveGodbymeansofostentationandpretension,thedivine
schemewill encompass themand theywillbeexposed.Therearenumerousexamplesof suchpeople.Theirendisinstructiveforanyonewhowishestokeepalooffrompretensionanddeception.8.LearningfromtheExperiencesofOthersThe Holy Qur’an regards the fire of hell as meant for pretentious worshippers who are actually
carelessabouttheirprayers.[40]
Itisstatedinahadith thatontheDayofResurrection, thedissemblerwillbecalledbyfournames:unbeliever{kafir},impious{fajir},traitor{ghadir},andloser{khasir}.Hewillbecalledkafirbecauseintermsofbelief,hehasnottakenGodintoaccount.HewillbenamedfajirsincefloutingGod’scommandsisgoingbeyondthepurposeofcreation.Hewillbelabeledghadirforbeingdeceptive.Hewillbebrandedkhasir,fortheoutcomeofhiswholelifetimewasnothing.Then, it shall be said to them: “Your deedswere invalid and thus have no corresponding rewards.
Today,getyourrewardsfromthoseforthesakeofwhosepleasureyouwereworking.”[41]Therefore,attentiontotheregretofdissemblersinthehereafter,bringsmannearertosincerity.SoundIntentionsPurityofintentionandthemotiveofseekingnearness{qurbah}toGodcanassumevariousforms.Of
course,someformsaremorevaluablethanothers.Someoftheseformsareasfollows:1.FearoftheDivineStationandCourtDoing good and avoiding evil is sometimes due to fear of hell and hardships on the Day of
Resurrection.RegardingtheCommanderoftheFaithfulandHadhratFatimah’s(‘a)sincereactoffeedingthehelpless,theorphanandtheprisoner,theGloriousQur’anstates:
﴿ اریرطمق اسوبع اموی انبر نم فاخن انإ ﴾
“IndeedwefearfromourLordaday,frowningandfateful.”[42]2.HopeforRewardDivinerewardisalsoasoundintentionforworship.TheHolyQur’anhasalsomentionedinhundreds
of verses the pleasures of paradise as a reward for the righteous ones. In numerous traditions,otherworldlyrewardsforrighteousdeedshavealsobeenmentioned,andtheserewardsgeneratemotivesinman.3.GratitudeforBlessingsGratitudefortheinfiniteblessingsofGodisalsooneoftherighteousintentionsinworship.‘Ali(‘a)
hassaid:
هتمعنل اركش ىصعی الا بجی ناكل هتیصعم ىلع هللا دعوتی مل ول .
“EvenifAllahhadnotwarnedofchastisementthosedisobedienttoHim,itwasobligatorybywayofgratitudeforhisfavorsthatHeshouldnotbedisobeyed.”[43]4.Modesty{haya’}Sometimes, the motive for the performance or abandonment of an act is to avoid feeling ashamed
beforeGod.WhenmanbelievesinthePresenceofGodintheuniverseandrecognizesHimasWitnessoverhim,hewillnotcheatandcommitsinsoutofrespectforGod.Itisstatedinahadith,thus:
كاری هنإف هارت نكت مل نإف ، هارت كنأك هللا دبعأ .
“WorshipGodasifyoucanseeHim.EvenifyoucannotseeHim,Hecansurelyseeyou.”[44]5.LoveofGod
Thoseworshipperswhoseworship ismotivatedby love and affection andwhobelieve thatGod isworthy of being worshipped are few and far between. The Commander of the Faithful (‘a) said, asrecorded inNahjal-Balaghah: “Agroup of peopleworshipGod out of desire for reward; this is theworshipof traders.AnothergroupworshipsGodoutof fear; this is theworshipofslaves.YetanothergroupworshipsGodout of gratitude; this is theworshipof freemen.”[45]About himself he stated inlitanies{munajat}:“OGod!IfoundYouworthyofworshipandIworshippedYou.”On the Day of Resurrection, human beings will be raised up according to their intentions. The
Messenger of Allah (S) has said: “Verily, the people will be resurrected on the basis of theirintentions.”[46]TheUniversityofWisdom{hikmah}Sincerity{ikhlas}isaqualitythepracticeofwhichresultsinwisdom{hikmah}parexcellencewithin
aperiodoffortydays,afterwhichanunbelievablestageofinsight{basirah}andcertainty{yaqin}willbe:
هناسل ىلع هبلق نم ةمكحلا عیبانی ترهظ احابص نیعبرأ هللا ةدابعلا صلخأ نم .
“HewhosincerelyworshipsAllahforfortydays,springsofwisdomshallflowfromhishearttohistongue.”[47]TheRootofSincerityThefactthatoneissufferingfromostentationmeansthatonehasnotyetattainedthestageofcertainty
{yaqin}andfaith.Imam‘Ali(‘a)said:“Sincerityistheproductofcertainty.”[48]It ispossible forman tohaveknowledgeofGod, thehereafter, spiritual reward, etc.but as longas
knowledge has not reached the stage of certainty and faith, it will not have the necessary effect.Everybodyknowsthatthedeadareincapableofdoinganything,butinspiteofthisknowledge,somanyareafraidofacorpse.AlthoughapretenderispossiblyawareofGod,theDayofResurrection,accountabilityandthebookof
deeds,since,hisawarenesshasnot reached thestageofcertaintyhewillgoawayfromsincerity.Thiscertainty.isalsoavailablethroughworship.TheHolyQur’anstates:
﴿ نیقیلا كیتأی ىتح كبر دبعاو ﴾
“AndworshipyourLorduntilcertainty(ordeath)comestoyou.”[49]IfwearecertainthattheuniversehasthePresenceofGod;thathonoranddisgraceareinHishand;and
thattheworldanditsmanifestationsaretrivial,fleetinganddeceptiveassets,wewillbedrawntowardsincerityinaction.SignsofSincerityThere are somanywho regard themselves as “sincere” in intention and action, but if they examine
themselvesclosely,theywillfindungodlyintentionsintheiractions.Therefore,weshallpointoutsomesignsofsincerityonthebasisoftheQur’anandhadith:1.NotExpectingAnythingfromOthersApertinent examplewhich theGloriousQur’anmentions isHadhrat ‘Ali andFatimah’s (‘a) act of
feedingtheneedy.Imamal-HasanandImamal-Husayn(‘a)fellillduringchildhood.TheProphet(S)and
agroupofthecompanionswenttopayhimavisitandrecommendedto‘Ali(‘a)tomakeavow{nadhr}fortheirsons’recovery.‘AliandFatimah(‘a)vowedtofastforthreeconsecutivedaysiftheirchildrenrecovered.TheirtwochildrenrecoveredbytheGraceofGod.Infulfillmentoftheirvow,‘AliandFatimah(‘a)
fasted.These twopersonagescouldhardlyfindbread tobakeathome.At the timeofbreaking thefast{iftar}onthefirstday,ablindmancameandknockedattheirdoor.Theygavehimtheirfood,andbroketheirfastwithwater.Thesamehappenedonthesecondandthirdday.Thecouple,whohadfastedforthreedayswithoutany
foodvisitedtheProphetwhileturningpale.Surahad-Dahr(oral-Insan)wasrevealedaboutthemwhichpointsoutthissincereact:
﴿ اروكش وال ءازج مكنم دیرن ال هللا هجول مكمعطن امنإ ﴾
“{Saying,}‘WefeedyouonlyforthesakeofAllah.Wedonotwantanyrewardfromyounoranythanks.”[50]Theyofferedfoodoutofsincerityandsolelyfor thesakeofGod;feedingthepoorwasroutinewith
them; they gave the food they liked; theywere never tired of guests or beggars nor did they get themannoyedwith;andtheyalsodidnotexpectanytokenofgratitudefromthem.It ispossibleformantodosomethingsometimeswithoutanymonetarybenefit,buthewould like to
advertisewhathehasdoneinthecommunity.Sometimes,apersonsaysthatheisnotexpectinganycompensationbuthisheartactuallyyearnsforit.Sometimes, if one’s good deeds and activities are not acknowledged, he feels discouraged and
annoyed,andifagestureofgratitudeisnotrendered,hewillnurseagrudge.Thesearesignsoftheabsenceofsincerity.Sincereishe,inwhoseperformanceofduty,criticismand
appreciationofthepeoplehavenoeffect,andhefulfillshisdutywhetherthepeopleknowitandexpressappreciationforit,orremainuninformedofit.2.FocusingonDuty,nottitleAnothersignofsincerityisthatoneislookingforanactionwhichisnecessary,anobligationundone,
though it does not entailmoney, title and fame, andwill not increase his welfare, income and socialstanding;forexample,renderingserviceindeprivedregionsorsmallandfar-offvillagesandareaswithbadclimate,orengageinnecessaryworkswhichdonothavemuchsocialprestigebutareobligatory.Once,duringmyyouth,Ihadclasseswithchildrenandadolescents.Alongtheway,ifyoungstersjoined
me, Iwould feel somesenseofpride,but ifkids followedme, Iwould feel somewhatembarrassed. Iusedtopassbyasmallmarketplace.Oneday,anilliterateoldmancameoutofastoreandsaidtome:“AreyouteachingforthesakeofGod?”IwassurethatIwas,sinceIwasnotreceivingmoneyforit,soIconfidentlyreplied:“Yes.”Hesaid:“IfyouarereallyteachingforthesakeofGod,thenbeawarethattheGodofchildrenandthat
ofadolescentsandyoungstersisoneandthesame,andiftheycallyou“teacherofchildren”and“childrenstory-teller”youshouldnotbeannoyed.”Thestatementofthatoldmanwasdivineenlightenmentforme.IttaughtmethattheLordoftherichand
famousand thatof thepoorandneedy isoneand thesame. I sincerelywishweall reachsuchastagewherewe consider it equally prestigious to participate in the assembly of the famous and that of theunknown;tostudyalongsidepopularpersonagesandunsungindividuals;torenderserviceinprestigiouscentersorcommoncenters; toteachat thesimpleandelementaryleveloratahigherlevelof learning;whereweexpecthonorfromGodaloneandnotthroughmoney,fame,materialassets,hats,andposition!
3.HavingNoRegretsAnyonewhoworksforGodanddoesnotexpectanythingfromotherswillneverfeelregretifhisdeeds
donotachievetheidealgoalbecauseworkingforthesakeofGodleadstorewards,irrespectiveoftheirworldlyoutcome.If you visit a believer or a sick person for the sake ofGod, and not find him at home, you are not
supposedtoregretgoingbecauseyougainedyourownrewardforit.If we feel regret everyday for paying respects, entertaining others, rendering services, and offering
assistance,weoughttoreconsiderour“motiveofseekingnearnesstoGod”.4.TreatingReceptivityandHeedlessnessasOneIntheperformanceofduty,itshouldnotmattertothosesincerewhetherthepeoplewelcomethemor
treatthemwithhowarenoimportance.Forthem,criticismandappreciationarethesame.Ifapersoniselatedbythereceptionofthepeopleanddiscouragedbytheirheedlessness,itshowsalackofsincerityinhim.Ofcourse,onemayjustifythatbeingelatedisforthereasonthatthepeoplearegatheredintruth,while
being discouraged is for the fact that the people are lukewarmwith respect to religion and faith. Butbeyondthisjustification,onemustexaminewhatisinone’sheart.TheCommanderoftheFaithful(‘a)hassaid:“Thepretenderhasthreesigns.Ifalone,heislanguidand
indolent.Ifheiswiththepeople,hehasenthusiasm(inworshipandaction).Ifheisappreciatedbythemheworksmore,butifheisneglected,heworksless.”[51]MayGodrelieveusfromthissortofdangeroussicknessandnotmakeuslikethosephysicianswhodie
of the same ailment of which they are specialists! And may it not happen in spite of writing aboutsincerity,wedepartfromthisworlddrenchedinpretension{riya’}andpolytheism{shirk}!5.ConsistencyofMotiveandActionA sincere person is devoted to divine duty and obligation, and not deterred by conditions and
circumstances.He performs his duty constantly and persistently, and does not get tired of repeating itthousands of times. Physical weakness or old agemay decrease his labor, but his fervor andmotiveremainunchanged.6.LackofWealthandPositiondoesnotHinderFor a sincere person, wealth and position are not hindrances in the performance of his duty. He
sacrificeshisdesiresandneeds,andifnecessary,evenhislifeinthefulfillmentofhisduty.Ifattachmenttowealth,position,relatives,andfriendsbecomesahindrancetohisperformance,sinceritywilldepart.TheHolyQur’anstates:“Ifyour fathersandyour sons, yourbrethren, your spouses,andyourkinsfolk, thepossessions
thatyouhave,thebusinessyoufearmaysuffer,andthedwellingsyouarefondof,aredearertoyouthan Allah and His Apostle and to waging jihad in His way, then wait until Allah issues Hisedict.”[52]Thesincerepersonisnotacaptiveofplace, time,spouse,residenceandhisself.Heonlystrives to
pleaseGod.Ithasbeennarrated that a rider andhishorsearrivedat a stream.Themandideverything,heeven
whipped the animal but the horsewould not step into thewater. Theman stepped into thewater andpulledthehorse’sbridlebutthehorsestillrefused.Asagewhowaspresenttheresaid:“Mountthehorseandmuddythewaterwithyourstickandspadeandthemthehorsewillcross.”Hedidsoandthehorsecrossedthestreamwithoutanyproblem.Therideraskedthereasonforthewiseman’sadvice.Thewisemanreplied:“Asthehorsecouldsee
itsreflectioninthelimpidwaterofthestream,itwasnotwillingtosteponitsface.Butsincethewaterwasdisturbed,thehorsecrossedthestream!”Yes, thosewho are self-centered and inclined towardwealth, position, children and occupation for
themselvescannotbesincere,becauseinthepathofsincerityeverythingmustbesacrificed.7.OnenessoftheApparentandtheHiddenUndercertaincircumstancesorinthepresenceofcertainpeople,apersonmaydocertainthingsthat
arecontrarytohisinnerandpersonalstate.Thisisatypeofostentation.‘Ali(‘a)said:“Onewhoisashonestinhissecretactivitiesasinovertdeedsandwhosewordsandactionssuit,isthepersonwhohasfaithfully discharged the duty laid down upon him by the Lord, has honestly handed over the thingsentrustedtohim,andhassincerelyobeyedAllahonlytoachieveHisfavorsandblessings.”[53]ThesincerepersondischargeshisdutyinthewayofGodwithouttakingintoaccountthesatisfaction
andpleasureofanyoneinparticular,andheisalsonotafraidofanycensure:
﴿ مئآل ةمول نوفاخی الو هللا لیبس يف نودهاجی ﴾
“WagejihadinthewayofAllah,notfearingtheblameofanyblamer.”[54]8.WithoutFactionalBigotrySincerity leadsman tostriveuntiringlyall the timeand in,atallplaces.Withoutsincerity,however,
factionalbigotryandpartisanshiptakeover.Hisattachmentandprejudicewithacertaingroupmighttendtomakehimactiveandenthusiastic,howeverifhebecomesrespecttobiasedagainst,thatgrouphemayloseshiszeal,andmayevenretireandsecludehimself,orworse,opposeandsabotageit.Asincerepersonisnotconfinedandlimitedtoacertaingroupanddoesnotpracticefactionalbigotry.
Ifheidentifiesacertaingrouptobelinkedwithfalsehood,hewillkeepawayfromit.Hekeepshimselfalooffromgroup-worshipandpolytheisticprejudicepresentedastribalism,regionalismandfactionalism(whichareincompatiblewiththespiritofsincerity).TheHolyQur’andeclares:
﴿ ئش ىلع دوهیلٱ تسیل ىراصنلٱ تلاق و ئش ىلع ىراصنلٱ تسیل دوهیلٱ تلاق ﴾و
“TheJewssay, ‘TheChristians standonnothing,’and theChristianssay, ‘TheJewsstandonnothing’.”[55]Ofcourse,ifaparty,groupororganizationisonthepathoftruth,itmustbesupported.Itmeansthat
one’sfalsehoodmustnotbeseenas“truth”whilethetruthofothersmustnotbereckonedas“falsehood”.9.PursuitofImportantWorksUndoneIfthereissincerityanddedicationinwork,apersonwilllookfornecessaryandundoneworkswhose
absenceisfeltandnobodyhasdonethemastheydonotentailfameandmoney,orarenotregardedasimportant.Glass,cabinetandcurtainareasimportantforabuilding,astheyareforabathroomandtoilet.
Inatablespread,food,meatandothersareneededandsoissalt.Sincerepersonshavenoinhibitionindoingundoneworks,whethertheyaresmallorgreat,andtheybelievethatsometimes,Godblessesandgivesgreatimpacttosincerelyperformed,smallgooddeeds.When ‘AllamahSayyidMuhammadHusaynat-Tabataba’i arrived inQum from the Islamic seminary
{hawzah‘ilmiyyah}inNajaf(inIraq),heobservedthattherewerealotofclassesonjurisprudenceanditsprinciples{fiqhwausulal-fiqh},buttherewasnomentionofanylessonsinexegesis{tafsir}ofthe
Qur’anorphilosophy.Therefore,hestartedteachingthesetwobranchesofknowledge.Although,outofgoodintention,some
individuals protested, saying that doing so is incompatible with the prestige of the future religiousauthority{marja‘at-taqlid},hecontinuedteachingtafsirandphilosophyandconsideredthemexpedientandnecessaryfortheIslamicseminary,andhewrotethemonumental,Al-MizanfiTafsiral-Qur’an.Yes,divinegracedependsonthesincerityofindividualsandnotonthetitleofthepositionthatthey
occupy.10.DesistingfromErrorThefactthatonepersistsiterrorshowshislackofsincerity.Ifasincerepersonrealizesthatthereisa
betterway,hewilldesistfromthewrongway,orentrusttheworktothebetterworker.Therearesomanywhoareinerrorforsometime,butwhentheerrorispointedouttothem,theyarenot
willingtochangefortheyregarddoingsoasasortofdefeat.While,persistenceinerrorisanevermoreseriousdefeat.Sincere individualshavea sublimespirit andagreatcapacity toaccept truth,and theirmagnanimitydetersthemfromyieldingtoallkindsofdishonorableegoisticactions.OutcomeofSincerityMan’s sincere connectionwithGod is accompaniedby the luminosityofdisposition,purityof inner
selfandinsight,whichguidehiminthetwistsandturnsoflifeaswellasimpassesandpredicaments.Imam ‘Ali (‘a) said: “When sincerity enters the heart, it is accompanied by glow and
perspicacity.”[56]This is the same “furqan” {criterion} that the Holy Qur’an regards as a result of God-wariness
{taqwa}:
﴿ اناقرف مكل لعجی هللا اوقتت نإ ﴾
“IfyouarewaryofAllah,Heshallappointacriterion[57]foryou.”[58]Italsoargues that ifyouareconsciousofGod,Hewillbestowa lightonyouwhichwill lightyour
way:
﴿ هب نوشمت ارون مكل لعجیو ﴾
“Andgiveyoualighttowalkby.”[59]Sincerity,God-warinessandkeepingawayfromcarnaldesirehaveanoutcomethatenhancestheclear-
sightedness of man and leads him from the darkness of polytheism, ignorance {jahl} and capriciousdesire to theatmosphereof light,monotheismandknowledge.Hewhohassinceritywillattain felicityandsuccess.[60]Sincerityhasextraordinaryvalueandat thesametime,it issodifficult.Inthesupplicationsatdawn
duringthemonthofRamadhan,Imamas-Sajjad(‘a)praystoGodtoremovehypocrisy{nifaq}fromtheheart,andostentation{riya’}fromtheact.IntheDu‘a’al-‘Arafah,Imamal-Husayn(‘a)alsobeseechesGodtobestowsincerityinaction.SincerityintheContextofSocietyIdealandvaluablesinceritymustbeinthecontextofsociety,amongthepeople,andaccompaniedby
social responsibilities and activities. Some erroneously identify sinceritywith isolation and seclusion,away from people.God brings about pure andwholesomemilk from food and blood.[61]The sincereperson must also keep himself pure in the midst of an impure and corrupt environment, and free his
actionsfromostentation,andsucceed.Suchsincerityisvaluableandimportant.Thesincereperson{mukhlis}setshimselfatthedisposalofGod,makeshisheartthesanctuaryofthis
love,andallowsdivinemotivestoguideallhisactionsandbehavior,andindoingso,heattainshonorandnobility.
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7ChapterLet’sEngageinPrayer!
Afterintention{niyyah}whichisthedecisiontoperformtheactofworshipforthesakeofGodandto
establishprayerwith theaimofseekingnearness toAllah,weembarkon theprayer itself.Alongwith“presence of heart” {hudhur-e qalbi}, mental preparation and total attention to the Lord, we recitethetakbir,“Allahuakbar”{God is thegreatest}.Thisattentivenessandpresenceofheartservesas thespiritofprayer.“AllahuAkbar”{Godisthegreatest}Godissuperiorandgreaterthanwethinkandimagine,andsuperiorthanwhatourpensandtonguescan
describe.Hisgrandeurisbeyondourunderstanding,cognitionandcomprehension.WhateverHewillsisrealizedimmediately.Hiscommandisobeyed.Hecreatedtheuniversewithits
naturalphenomenaandhumanbeingsfromnothing.Henourishesandguideseverything,andthelifeandexistenceof all living species (plants andanimals) are inHishand.ToHim is the returnof all thingscreatedbyHim.ItisHewhodispenseswithhonoranddisgrace.Heisself-sufficientbuteverythingdependsonHim.
Hefashionsmaninthewombofhismother.Heendowsguidedinstinctsinhisnature{fitrah}asatrust.Heheals thesick.Hegivesstrength to theweak.Everything isperishableandpassesawayexceptHisEssence.OntheDayofResurrection,thereckoning,bookaccount,reward,andpunishmentaredonebyHim.It
will bemanifest on that day that power belongs toHim and all others can do nothing, and thosewhoturnedtheirfacestootherthanHimarelostanddefeated.[1]OurprayercommenceswiththeNameofthatMagnificentLord.Aftertheintention,werecitethetakbiratal-ihram,[2]whichsignifiesthecommencementofourprayer.AllahuAkbar!Allahuakbaristhecruxofourschool’s{maktab}belief{‘aqidah}.PrayerbeginswithAllahuakbarandendswithrahmatAllah{mercyofGod}.Prayer needs attention of the heart as well as eulogy and salutation of the tongue.We listen to the
praisesandinvocations,whileweworshipwiththemovementsofourbodilylimbsandorgans.PrayerbeginswiththeNameofAllah,anditisnotliketheidol-worshippers,taghutisandChristians
whobegintheiractivitywiththenameoftheiridols,thetaghutsandkingsorJesus(‘a).Prayer isaccompaniedbyAllahuakbar,whichannounces, the invalidityofall falsehoodsandfutile
powers,andisrepeatedeightyfivetimesthroughoutthedailyobligatoryandrecommendedprayers.Itisalsoutteredasarecommendedactundervariouslabels.Thissloganisrepeatedduringprayersandthesecretbehindourgrowthinspiritualdimensionsliesin
theveryrepetitions.Godisgreaterthaneverything!Godisgreatertheonewhoiscomparedwithothers.
Heisgreaterthanhumancomprehension,theclaimsofothers,theinsinuationsofSatan,andthevisagesoftheworld.IfAllahuakbarspringsforthfromthedepthofoursoulsandonthebasisoffaithandbelief,theworld
anditstemptations,thesplendorofpoweranditsmanifestations,willbecometrivialandinsignificantinoursight.HisPleasurewillbecomesuperiortoeverythingelse.Imamas-Sadiq(‘a)saysthatwhenyouuttertakbiratthebeginningofprayer,everythingexceptGod
mustbeinsignificantinyoursight,andifnot,itshallbesaid:‘Youarealiar!’If in themind of the one praying there is someone greater, hewill be considered a liar, just as the
hypocrites{munafiqun}usedtoverballybearwitnesstotheapostleshipoftheMessengerofAllah(S),buttheyhadnofaithinwhattheyweresaying.Goddescribedthemasliars:“AndAllahbearswitnessthatthehypocritesareindeedliars.”[3]Because such duality of speech and belief is hypocrisy. As such, the same Imam (‘a) says: “God
addressessuchworshippers,saying:“AreyoudeceivinganddupingMe?ByMyHonorandGlory!Ishalldeprive you of nearness to Me, the sweetness of remembering {dhikr} Me, and the pleasure of Mylitanies.”[4]Afternarratingthishadith,thelateFaydhKashanisays:
Wheneveryouattain thepleasureandsweetnessof litaniesduringprayer,beaware thatyour takbir isacceptedandconfirmedbyGod,theExalted,andifitisnot,youwillfeelthatGodhasexpelledyoufromHisCourt,doesnotconfirmyourutterance,andregardsyouasaliar.”[5]Yes,Godisthegreatest!Anyone who professes such belief will, like the Great Leader of the Islamic Revolution (Imam
Khomeini)(mayhissoulbesanctified),sayseventotheUSassuch:“Itcannotdoadamnthing.”‘Ali(‘a)considersitaspartoftheattributesofthepiousones{muttaqin}:
مهنیعأ يف هنودام رغصف مهسفنأ يف قلاخلٱ مظع .
“Thegreatnessof theCreator is seated in theirheart, and so, everythingelse appears small in theireyes.”[6]Surahal-HamdIneveryprayer,therecitalofSurahal-Hamd(oral-Fatihah) isnecessary. It is thesurah{chapter}
that describesGod as theCreator andNourisher of the universe,MostBeneficent andMostMerciful,MasteroftheDayofJudgment,followedbyadeclarationofworshippingonlyHim,andbeseechingonlyHimforHishelpandguidanceintreadingthestraightpath.Now,weshalldiscussthehighlightsofthissurah:Bismillahi’r-rahmani’r-rahim{IntheNameofAllah,theAll-beneficent,theAll-merciful}WebeginwiththenameandhelpoftheAll-beneficentandAll-mercifulGod.Heis theLordwhosecompassionencompassesallandwhosekindness isuniversalandeverlasting.
Othershaveeithernocompassion,ortheircompassionislimited,ortheiraimisnottobecompassionate.ButinthecaseofGod,evenHisactofcreatingallbeingsisbasedongraceandkindness:
﴿ مهقلخ كل ذل و كبر محر نم الإ ﴾
“ExceptthoseonwhomyourLordhasmercy—andthatiswhyHecreatedthem.”[7]WhoeverlosesthemercyoftheLordishimselfresponsible.
Divinemercyisall-encompassing,butsometimes,peopleclosethedoorofmercyforthemselvesthroughtheirfalsethinkingandactions.Bismillah{IntheNameofAllah}atthebeginningofeveryactionisthesecretcodeofloveforGod,
relianceonHim,seekinghelpfromHim,anddependingonHim.Bismillahmeansholdingfastandclingingtotheinspiration-givingNameofGodandfleeingfromthe
insinuationsofSatan.Bismillahhasbeenat thebeginningofallheavenlyscriptures,[8]and theprophets (‘a) alsoused to
startalltheirworkwiththenameofAllah.[9]ThisactsetsmanundertheprotectionandcareofGodandanyonewhosincerelyseeksrefugeinGodwillbeguidedonthestraightpath:
﴿ میقتسم طارص ىلإ يده دقف هللااب مصتعی نمو ﴾
“AndwhoevertakesrecourseinAllahiscertainlyguidedtoastraightpath.”[10]BismillahisthesignofservitudetoGodanddependenceonHim.Itislikesaying:“OLord!Ihavenot
forgottenYou.IbegineveryactivitywithYourName.ItakeYouasmyProtecteranddriveawaySatanthroughYourassistance.”Imamas-Sadiq(‘a)said:“Bismillahisthecrownofallsurahs,”[11]anditisthesignofsecurityand
mercy. And there is no bismillah at the beginning of Surah al-Bara’ah (or at-Tawbah) becausethissurahisadeclarationofdisgustanddisavowalfortheinfidelsandpolytheists,andthisactmustnotbeaccompaniedbymercy.[12]Itisstatedinthehadiththateveryaction,beitwritingasingleverseofpoetry,mustbeginwithbismillah,andthateveryactionthatisdevoidofHisremembrancewillnotreachitsconclusion.[13]“Al-hamdulillahirabbi’l-‘alamin”{AllpraisebelongstoAllah,theLordoftheworlds}PraiseandeulogybelongexclusivelytoGodwhonourishesallcreatures.Forthenourishmentof the
physicalrealm,Hehassettheorderofcreation,themovementoftheearth,thesun,air,plants,seas,andmaterialblessings.Andforthenourishmentofthesoul,Hehasdesignatedtheprophets(‘a),heavenlybooks,pleasantand
unpleasantinstructiveevents,etc.For the guidance of humanity,He has sent down religion and laws based on the natural disposition
{fitrah}ofman,andfoundedonreason{‘aql}.Hehasnotlefttheearthwithoutaguidenorplaceditatthe disposal of man with all its apparent and hidden blessings, but ensured the presence of a proof{hujjah} ofHisOwnership andWatchfulness. If aminute change and disorder occurs in the order ofcreation,everythingwillperish.Thefirmandfixedorderofcreationinthemountainsandplants,atomsandgalaxies,waterandsoil,the
fourseasons,dayandnight,organsofthebody,diverseinstincts,andthedifferentsetsofguidanceisaperfectmanifestationofHisLordship{rububiyyah}fortheentireuniverse.Ourbodyorgansandlimbshavesuchwonderfulprecision,complexityandorderthatitisamazing.The
quality of the eye, ear, heart, respiratory organs, veins, nerves, the five senses, reflects thewonderfuldivinedesign.Itislamentablethatinsteadofgivingthanks,manismostungrateful:
﴿ اروفك ناسنالا ناك ﴾و
“Formanwaseverthankless.”[14]InsteadofseekingnearnesstoGod,heturnsawayfromHim:
﴿ ضرعا ناسنالا یلع انمعنأ آذا ﴾
“When We bless man, he is disregardful and turns aside; but when an ill befalls him, heisdespondent.”[15]AndinsteadoflovingandworshippingGod,heexpressesenmityandinsolence:
﴿ نیبم میصخ وه اذاف ﴾
“Behold,heisanopencontender!?”[16]Itisregrettablethatinsteadofshowinghumilityandreverence,heassumesanairofdignity:
﴿ میركلٱ كبرب كرغام ناسنإلٱ اهیأ ای ﴾
“Oman!WhathasdeceivedyouaboutyourgenerousLord?”[17]Afalsefeelingofself-sufficiencymakeshimrebel(againstGod):
﴿ ىنغتسا هآر نأ ٭ ىغطیل ناسنإلا نإ الك ﴾
“Indeedmanbecomesrebelliouswhenheconsidershimselfwithoutneed.”[18]Andhethinksthedivineblessingsaretheresultofhisownefforts:
﴿ ملع یلع هتیتوا امنا ﴾
“Ihaveindeedbeengiven{all}thisbecauseoftheknowledgethatIhave.”[19]Andhedoesnotpayheedtothesoundsofawakening:
﴿ نوركذی ال اوركذ اذإ ﴾و
“And{even}whenadmonisheddonottakeadmonition.”[20]Thisungratefulmanextendsgratitudetoallpeoplefortheleastgoodnessdonetohim,butheforgets
Godwhoisthemain“BestowerofFavors”{walian-ni‘mah}.Itisapitythatmanlosestheway,putsoutthelightofthought{fikr}andnaturaldisposition{fitrah},shutshiseyes,attacheshishearttoso-and-so,andreliesonhumanandsatanicpowersinsteadoftrustingGod.Thesentence,“Al-hamdulillahirabbi’l-‘alamin”extinguishesthesecomplacencies,remindsusofthe
blessingsoftheDivineLordship{rububiyyat-eilahi}.GodistheLordoftheworlds.HeistheLordoftheentireuniverse,allcreatures,andallthings:“Heis
the Lord of all things,”[21]and not in the sense of the pre-Islamic period of ignorance {yawm al-jahiliyyah}where therewasa lordandcherisher for everykindof thing{rabban-Naw‘}.God is theMaster,ManagerandAdministratorofall.Hecreates,regulates,aswellastrains.“Ar-rahmani’r-rahim”{theAll-beneficent,theAll-merciful}TheextentofHisuniversalBeneficencesurroundseverything.HismercyprecedesHiswrath.
Hehaspavedthewayofrepentance{tawbah}forthesinners,promisingthatHeacceptsrepentanceevenonthevergeofdeathoftherepentant,andHelovesthepenitentones:
﴿ نیباوتلٱ بحی هللا نإ ﴾
“IndeedAllahlovesthepertinent.”[22]AndHehasmadeitincumbentuponHimselftobemercifulandoft-forgiving:
﴿ ةمحرلا هسفن ىلع مكبر بتك ﴾
“YourLordhasmademercyincumbentuponHimself.”[23]HehasalsomadeeverybodyhopefulandcalleduponthemtowardHismercy:
﴿ اعیمج بونذلٱ رفغی هللا نإ هللا ةمحر نم اوطنقت ﴾ال
“DonotdespairofthemercyofAllah.IndeedAllahwillforgiveallsins.”[24]AmongthemanifestationsofthemercyoftheLordisthatHetransformsintogoodeventheevildeeds:
﴿ تانسح مهتائیس هللا لدبی ﴾
“Allahwillreplacetheirmisdeedswithgooddeeds.”[25]Even trials, afflictions and difficulties are signs ofHismercy that arouseman from the slumber of
negligenceandurgehimtosearch.EnduringthedifficultiesispleasurableforthesaintsofGodwhothankHimforthosepains.“Malikiyawmi’d-din”{MasteroftheDayofRetribution}HeistheMasteroftheDayofRetribution.ThisisanotherAttributeofGodwhichisexclusivelyHis.Manmostlygivesthanksinthreecases:1.Attentiontopastfavors;2.Attentiontopresentlove;and3.Attentiontofuturegrace.Keepingthisinview,allpraisemustbesolelyforGodbecauseHehassafeguardedourpast;blessed
ourpresentwithHismercyandgrace;andinthefutureontheDayofResurrection,allouraccountswillbewithHim,soweprayforHisfavorandcompassion.Heisthemaster—theRealMaster!Althoughhumanbeingsintheworldarecaptivesinthewebsofopenandhiddenpolytheisms,onthe
DayofJudgmentallwillrealizethattheuniverseandeverythinginitbelongstoHim,andthatHeistheMasteroftheuniverse,AbsoluteSovereignandRealRuler:“AndallcommandthatdaywillbelongtoAllah.”[26]OntheDayofResurrection,thepeoplewillbeasked:“Towhomdoesthesovereigntybelongtoday?”[27]Theywillanswer,thus:“ToAllah,theOne,theAll-paramount.”[28]Thephrase,“Malikiyawmi’d-din”remindsmanofthereckoningontheDayofJudgmentsothatwhile
hestillhastimeheneedstoimprovehimself.[29]EverytimeImamas-Sajjad(‘a)wouldreachthisphaseinprayer,hewouldrepeatittosuchanextent
thatitseemedhissoulwouldseparatefromhisbody.[30]“Din” (in “Maliki yawmi’d-din”) means retribution {jaza’}. God is the Master of the Day of
Retribution,andReward.Inthissurah,bothHismercyandHiswrathandjusticearepointedoutsoastomakeclearthecodeofproperliving,whichisbetweenfearofHisWrathandhopeofHisMercy.“Iyyakana‘buduwaiyyakanasta‘in”{You{alone}doweworshipandtoYou{alone}doweturn
forhelp}Up to that point, the one praying verbally expressed his beliefs regarding the genesis and final
destinationaswellastheAttributesofGod.So,theoutcomeofthesebeliefsmustbesincereservitude
andaskingsuccorfromGod.Eveniftheoneprayingisalone,herecitesthesentenceinthepluralformsoastorelatehimselftothe
otherworshippers.Perhaps,hisdefectiveworshipwouldbeacceptedandconsideredalongwiththeactsofworshipoftheperfect,sincereanduprightones.Thecollectivedescriptiongivesthelessonthatthe“I’s”mustbecome“we”.Theedificeofworship,
prayer in particular, is founded on congregation, while individualism, isolation and segregation areworthless.Inthesameayah,worshipofAllahalonehasbeencoupledwithseekinghelpfromHimalone,sothat
side by sidewith servitude,we also beg for immunity from deviation of thought, arrogance and self-admiration,ostentationandsluggishness.Onemust seekassistance fromHim,becauseHeandonlyHecangrantuswithfaithandrecognitionofTruth.Wakingupinthemorning,performingablutionwithwater,movingandstanding,allemanatefromHim.
TheacceptanceofprayerandourimmunityfromarroganceandostentationareinHishand.WeoweevenourinterestinworshiptoHisgrace.WorshipissolelyforGod.NeitherworshipoftheWestnorworshipoftheEast;neitherservitudeto
force or position; neither submission to carnal desire, nor seduction by woman; neither enamored byoffspringnorobsessedwithwealth.ThissentenceinprayercondemnsservinganykindofinterestmorethanGod.Itnegateseverysortof
assistance from false powers. It teaches the worshipper the lesson of “honor under the auspices ofservitudetoGod”,notbecomeaslaveandservantofotherthanGod,nottobeafraidofthethreatsandwarningsofothers,andnotunderanycircumstancesabandonthewayofGod.“Ihdina’s-siratal-mustaqim”{Guideusonthestraightpath}OurfirstrequesttoGodafterpraisingandeulogizingHim,sincerelyexpressingourservitudetoHim,
andbeggingHimforhelp,istherequestforguidancealongtherightpath.Inthetheoreticalandpracticalissuesoflife,beliefs,behavior,andattitudes,recognizingthecorrectpathissoimportant,yetsodifficult.Assuch,weimploreGodtoguideustothe“straightpath”{siratal-mustaqim}.“Siratal-mustaqim”{Thestraightpath}When the right path is talked about, non-straight pathswill alsobe touched.Oncewe identify these
“byways”wewillalsorecognizebetter“theway”.Belowisalistofnon-straightpaths:1.Thepathofone’spassionsthatappearatthetimeofanger,sensualdesireandinstinctiveoutbursts;2.Thepathofothers’passions;3.Thepathofdisbelief,extremismandbigotry;4.Thepathofsatanicinsinuationsandtheirmanifestations;5.Thepathofthetaghutsthatdrawpeoplethroughthreatandtemptation;6.Thepathofworldlinessinwhichwealthandpositionmakemanstriveforthepleasureofso-and-so;7.Thepathslackingproofandlogic,andbasedonfalsefadsandtendencies;8.Thepathchosenbymanforbeingunmindful,inexperiencedandheedless;9.Thepaththatdrewthosewhotreadittowardperdition(thepathofthosewhoearnedGod’swrath
andthosewhogoastray);10.Thepathofpersonaltastesandopinions,aswellasimproperhabits.
Now,letusfindthestraightpath?ThepathofGod:
﴿ میقتسم طارص ىلع ىبر نإ ﴾
“IndeedmyLordisonastraightpath.”[31]Thepathoftheprophets(‘a):
﴿ میقتسم طارص ىلع كنإ ﴾
“Indeedyouareonastraightpath.”[32]Thepathofservitudeandworship:
﴿ میقتسم طارص اذه ىنودبعا نأ ﴾و
“WorshipMe.Thisisastraightpath.”[33]ThepathoftheinfallibleImams:Imamas-Sadiq(‘a)said:“Verily,wearethe‘straightpath’.”[34]
ThepathofclingingandholdingfasttoGodandHislaw:
﴿ میقتسم طارص ىلإ يده دقف هللااب مصتعی نمو ﴾
“AndwhoevertakesrecourseinAllahiscertainlyguidedtoastraightpath.”[35]SomeNotes1. The straight path is different for different individuals, in different periods and under different
circumstances.Atonetime,itassumestheformofsilence,whilevoicingoutatanother.Itissometimesspendingwealth,whilesacrificinglifeatanother.Itisstudyingforoneperson,whileworkingforanother,etc.(Thesestatementsmustnotbetakenasanexcusetoescapefromsocialandreligiousresponsibilitiesforpersonalcomfort.)2.Thosethatareonthestraightpathandpossesscongenialconditionsandfacilitiesmustnotcriticize
andfindfaultwithothers(whoarealsobusyinotheractivitiesinthewayofGod)becausethewaystoattain the pleasure of God are diverse, and every individual’s actions vary in degree from those ofanother.Inmanycases,allaretreadingthestraightpathunderasinglebannerthroughdiversemethods.3.Persistenceofmovement along the straightpath is imperative, forhumansare inclined to err and
deviate.Inahadithfrom‘Ali(‘a)concerningthemeaningoftheverse,hestatedthat“setThefutureofourlife,too,ontherightpath.”[36]4. The personwho is in the highest degree of perfection (including even the degree of infallibility
{‘ismah})mustcontinueprayingtoGodfor thestraightpath,because thispathhasvariousangles,andlike light,knowledge,andmovement, it isevolutionaryandcreative.Regarding furtherguidanceof theguidedones,theHolyQur’anstates:
﴿ ىده اودتها نیذلا هللا دیزی ﴾و
“Allahenhancesinguidancethosewhoare{rightly}guided.”[37]And in the initial part ofMakarim al-Akhlaq Supplication, Imam as-Sajjad (‘a) beseeches God to
makehisfaith,certainty,desires,andgoalsattaintheperfectdegreeofsublimity.5.Toidentifythestraightpathisdifficultandtostayonitisevenmoredifficult,likepassingthrougha
narrowandslipperypass,narrower thanastringofhairandsharper thanasword.Mostof thepeopleeitherfailtorecognizeitorgoastrayaftertreadingit.Onewillbemisguidedinbeliefwhileanotherinpractice.Onewillbecomeaproponentofpredestination{jabr}whileanotherthatofDivineResignation{tafwidh}.[38]One will elevate the infallible leaders to the level of divinity and commit extremism in belief,
[39]whileanotheroneregardsthemascommonpeople,andevenasinsane,orsoothsayers.Yetanother
considerspayinghomage{ziyarah}totheImamsandmartyrsasanactofpolytheism.[40]Thereisonewhoworshipstreesandwalls,whileanotherleadsamonasticlife.Onewasteshiswealth
andfacespoverty,whileanothersuffersfromlaziness.Onedoesnotevenmentionthenameofhiswifeoutofexcessive(andmisplaced)possessiveness,whileanothersendshisspouseontothestreetswithoutobservingtheIslamicdresscode{hijab}.Islaminvitesthepeopletotherightandstraightpath,whichisthemiddleway,thepathofequilibrium
andmoderation inallaffairs—includingdevotionalaffairs. In thehadith, there isasectioncalled“Al-Iqtisadfi’l-‘Ibadat”{ModerationintheActsofWorship}.“Siratal-mustaqim”inthetraditionsConcerningthispartoftheayah,Imamal-‘Askari(‘a)says:“Withthisphrase, theworshipperprays
forobedienceandservitudeinthefuturejustasinthepast,andthestraightpathisawaywhichishigherthanshortsightednessandlowerthanextravagantopinions.”[41]Imamas-Sadiq(‘a) says: “The straightpath is thatwhichdrivesman to loveGodandHis religion,
discouragespartisanship,andhindersfollowingone’sdesiresandpersonalviewsaboutreligion.”[42]In the book,Bihar al-Anwar, there are 56hadiths about it—that the ‘straight path’means the pure
Imams,theinfalliblesaintsofGodandtheirtruefollowers.It isbecause theyare theembodimentof thepathof truth,andtheirwrathandbenevolence,warand
peace,worshipanddeed,thinkingandactionarebasedonthecommandofGodandinthestraightway.Following them in thisworld is a difficult task and full of responsibility, like the sirat {path} in thehereafterwhichisabovehell,narrowerthanastrandofhairandsharperthanasword.43Anyonewhohasbeenonthestraightpathin thisworldwilleasilyandquicklycross thatsirat.And
thosewhoengageinimmoderationandexcesswillfaceproblemsincrossingthesirat.Imam‘Ali(‘a)hasdescribedthosewhohavedeviatedfromthestraightpaththus:Ifheseesevenatinygleamofsuccess,thengreedforceshimtohumiliatehimself.Ifhegiveswayto
avarice,theninordinatedesiresruinhim.Ifheisdisappointed,thendespondencyalmostkillshim.Ifheisexcited,thenhelosestemperandgetsangry.Ifheispleased,thenhegivesupprecaution…If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his
agitation,impatienceandnervousnessdisgracehim.Ifheisovertakenbypoverty,thenhefindshimselfinaverysadplight.Hungermakeshimweak,andover-feedingharmshimequally.[44]And such excess and licentiousness stem from ignorance {jahl} aboutwhich theCommander of the
Faithful(‘a)hassaid:
اطرفم وأ اطرفم الإ لهاجلا ىرت .ال
“Anignorantpersonwillalwaysoverdoathingorneglectittotally(Thatis,hewillbeatoneextremeortheother).”[45]Of course, to identify immoderation and profligacy is difficult, as every person regards his own
conductasreasonableandjustaccusingothersofextremismandshortcomings.Beingignorant,hetendstocommitimmoderationinthisactofattributingthingstoothers.Thedivinesaintsandthosewhoaretrainedin the school {maktab} of the prophets (‘a), however, still act according to the truth even in theirjudgments.ExamplesofimmoderationandprofligacyNumerouscasesofdeviationfromthestraightpathhavebeenstatedinhadiths.Weshallcitebelow
someofthesecasesofimmoderationandprofligacy:1. Regarding appreciation of others, Hadhrat ‘Ali (‘a) says: “To praise more than entitlement is
sycophancy;todolessiseitherbecauseofinabilitytoexpressorofenvy.”[46]2.Withrespecttoextremisminreproach,theImam(‘a)says:“Immoderationandexcessinreproaching
someonekindlesthefireofobstinacy.”[47]3.Concerningthecriterionofspending,theHolyQur’ansays:
﴿ اماوق كلذ نیب ناكو اورتقی ملو اوفرسی مل اوقفنأ اذإ نیذلاو ﴾
“Thosewho,when spending, areneitherwastefulnor tightfisted, andmoderation lies betweenthese{extremes}.”[48]Siratalladhinaan‘amta‘alayhim{ThepathofthosewhomYouhaveblessed}TheGloriousQur’anclearlydescribesthepeoplewhohavebeenblessedbyGod,saying:
﴿ نسح و نیحلاصلٱ و ءادهشلٱ و نیقیدصلٱ و نییبنلٱ نم مهیلع هللا معنأ نیذلٱ عم كئلوأف لوسرلٱ و هللا عطی نم واقیفر كئ لوأ ﴾
“WhoeverobeysAllahandtheApostle—theyarewith thosewhomAllahhasblessed, includingtheprophetsandthetruthful,themartyrsandtherighteous.Thebestofcompanyarethey!”[49]WerecitethisversemanytimesdayandnightasitisourrequesttoGodtobeincludedinthecompany
ofthefourcategories.InTafsir-eNemuneh,wereadthefollowing:The four categories (the prophets, the truthful {siddiqin},martyrs, and the righteous {salihin}) are
perhaps necessary to build a sound, advanced and religious human society, and the prophets and trueleadersmustenterthesceneofaction.Nexttothemarethetruthfulanduprightpropagatorswhosewordsandactionspromotethemissionoftheprophetsinallplaces.Followingthisperiodofintellectualreformation(theIslamicRevolutioninIran),thecorruptelements
andthosewhoobstructthepathoftruthwillnaturallyexpresstheiropposition,andinconfrontingthemtheremustbeacollectiveuprising.Asaresult,somewillbemartyredandthroughtheirpureblood,thetreeofmonotheismwillbeirrigated.Inthefourthstage,theproductoftheseeffortsandstrugglesisthesproutingoftherighteousones,as
wellasapureandmeritorioussocietyfullofspirituality![50]What is interesting is that inBiharal-Anwar, thesame infallible Imams(‘a)havebeenpresented in
numeroustraditionsastheperfectembodimentsofthemartyrs,thetruthfulandtherighteous.[51]Sucharequestinprayerdemandsafellowshipofthesefourgroupsinthoughtandaction.Anyonewho
isendowedwiththegraceandfavorofGodwillneitheracceptoppressionnorsupporttheoppressors.Inthisconnection,HadhratMusa(‘a)said:
﴿ نیمرجملل اریهظ نوكأ نلف ىلع تمعنأ امب بر ﴾
“MyLord!AsYouhaveblessedme,Iwillneverbeasupporteroftheguilty.”[52]At thispoint, the intellectualandpracticalorientationof theworshipperwillbeclearwhenheasks
Godtolethimtreadthepathofthoseexaltedpersonages.Ghayri’l-maghdhubi‘alayhimwaladh-dhallin”{SuchashavenotincurredYourwrath,norare
astray}It is not the path of the accursed Pharaohs and powerful oneswhowere drowned and perished on
accountoftheirinfidelityandstubbornness.[53]ItisneitherthepathoftheQarunsandstony-heartedcapitalistswhoincurredthedivinewrathandwere
swallowedbytheearthonaccountoftheirobstinacyindealingwiththemenofGod.[54]Neither is it thewayof theworldlyscholarsand‘ulama’whodidnothingbutcreatedissensionand
earnedtheangerofGod.[55]In order to identify those who incurred the divine wrath, one must study the history and fate of
individuals and communities that earned the anger ofGod andwere chastised and ruined, such as theJewishcommunity,thepeopleofLut(Lot),thefollowersofthetaghuts,hypocrites,murderers,etc.[56]Whiledeclaringdisavowalofsuchgroups,theworshipperasksGodnottolethimtreadtheirpath,nor
followthewayofthemisguidedones{adh-dhallin}.Thosewhoaremisguidedinthoughtandaction,andfanaticallyentangledintheincorrectpolytheistic
beliefsoftheirforebears,theyareamanifestationofthosewhohavegoneastray{dhallin}.Surah al-Hamd ends here—the surah that begins with hamd {praise} and ends
withdu‘a’{supplication};thesurahwhichhealsandistheprologuetotheHolyBook.Surahat-Tawhid
﴿ دحأ اوفك هل نكی ملو ٭ دلوی ملو دلی مل ٭ دمصلا هللا ٭ دحأ هللا وه لق ﴾
“Say, ‘He is Allah, theOne’. Allah is the All-embracing. He neither begat nor was begotten.NorhasHeanyequal.”[57]Although afterSurahal-Hamd, anyother surahmay be recited in prayer,Surahat-Tawhid ismore
meritorious. It is also recommended to the leaderof the congregationalprayer to take into account thesituationofothersbyselectingashortsurah.ThesurahalsobeginswiththeNameofAllah.WiththeexceptionofSurahat-Tawbah,Bismillah{In
theNameofAllah}isthebeginningofallsurahsandisconsideredoneoftheversesofeachsurah.As Surah at-Tawbah contains criticism and disavowal of the infidels and polytheists, it does not
havebismillahbecausedisavowalanddisgustare incompatiblewith the“All-beneficent”{ar-rahman}and“All-merciful”{ar-rahim}AttributesofAllah.StartingwiththeNameofAllahismeanttobestowdivinecolor,divineorientationanddivinemotive
to the works and programs in hand, and is an educative point in the culture of Islam. One must payattentiontoGodatboththebeginningandendofanyaction,includingtheslaughteringofanimals!Any act without bismillah is void, and sometimes, because of heedlessness to God, terrible
consequencesarefaced.Ithappenedtosomeonethatatthemomentofsittingdown,thelegsofhischaircollapsedandhisheadbrokeashestumbledupontheground.Hadhrat‘Ali(‘a)said:“Thereasonbehindthisunpleasanthappeningisthatyoudidnotutterbismillah.”[58]Surah at-Tawhid is singular in presenting the oneness of Allah. God is One and Unequal in every
aspectbecauseHisBeingandAttributesareunlimited,andtheUnlimitedBeingcannotbebutonlyone.Forexample,ifahousewantstobeunlimitedandinfiniteintermsofarea,nolandandspacewillremainforotherhouses,andthishousewillnotbemorethanone.GodisOneandHeissuchineverything:HeisOneincreation:“Say,‘Allahisthecreatorofallthings,andHeistheOne,theAll-paramount’.”[59]HeisOneingivingnourishment:“AndHeistheLordofallthings.”[60]HeisOneinownership:“ToAllahbelongsthekingdomoftheheavensandtheearth.”[61]HeisOneinSovereignty:“ThedecisionisforAllahonly.”[62]
HeisOneinprovidingassistance:“IsHewhoanswersthecallofthedistressed{person}whenheinvokesHim?”[63]AndHeispeerlessinallAttributes.Heissamad{All-embracing}.HeistheSelf-sufficientBeingofwhomallareinneedandtowhomallpayattention.Heissamad;that
is,Heisfreefromfood,sleep,change,transformation,partner,negligence,tiredness,begettingandbeingbegotten,etc.[64]Imam‘Ali(‘a)said:“SamadmeansthatHeisnotabody,asimilitude,norform;andneitherhasHe
anysemblance,location,time,boundary,limitation,andform.Heisneitheremptynorfull.”[65]“Lamyalidwalamyulad”{Heneitherbegatnorwasbegotten}Hehasneitheroffspringnotparent.HeisnottakenfromanythingnorcansomethingbetakenfromHis
Essence.Heisnotafruitthatcanbeseparatedfromthetree,oratearthatflowsfromtheeye,orapebblethatcomesfromarock.This statement negates the doctrines of people such as the Christians and the Jews who used to
recognize ‘Isa and ‘Uzayr (Ezra), respectively, as son of God, or the idol-worshippers who used toassumetheangelstobedaughtersofGod.“Walamyakunlahukufuwanahad”{NorhasHeanyequal}Hehasnoequal.HehasnoresemblanceinEssence{dhat},Attributes{sifat}andActions{af‘al}:“NothingislikeHim.”[66]ToBeCalmWhileRecitingSurahal-Hamdandanothersurahmustberecitedwhilethebodyisatrest.Therecitalmustbedone
correctlyandthepronunciationofthewordswhichareintheIslamicinternationallanguage(Arabic)mustbeflawless.Ofcourse,learningthecorrectpronunciationisnotasdifficultaspresumed.Itonlyneedsabitofeffortanddedication.ArabicisthelanguageofIslamandtheQur’an.Justaseverypilotanywhereintheworldmustspeakin
Englishwhile communicatingwith the airport’s control tower, in prayer,which is a psychic flight andspiritualascensionofthebeliever,thecommunicationwiththeCreatormustbemadeinthelanguageusedbyAllahtocommunicatewithus.Atthemomentofprayer,presenceofheartandmindisessential.Itisgoodforonewhilestandingto
lookatthespotofprostrationontheprayermatandtoperformtheprayerwithhumility.TheHolyQur’anreckons as successful the believers who are humble in their prayers;[67]hat is, they are heedful andconsciousofGod,HisgrandeurandHismagnificence,whileinthatparticularspiritualandphysicalstate.TheMessengerofAllah(S)sawapersonwhowasplayingwithhisbeardwhilepraying.Hesaid:“If
heistrulyhumbleandattentivetohisprayer,hewillnotperformsuchaprayer.”[68]Of course, with respect to the correctness of prayer, humility and presence of the heart is just one
aspect.Keepingthetrustinrelationtotherightsofothersisanother.Imam ‘Ali (‘a) said toKumayl:[69] “Bewatchful of the location where you are praying and what
clothes you arewearing. If your clothes and place for prayer are earned from unlawful income, yourprayerwillnotbeaccepted.”[70]Ruku‘{Bowing}Ruku‘means that after finishing the recital of the surah afterSurah al-Hamd, we bow down to a
certainextentwiththeintentionofglorifyingGodandbeingobedienttoHiscommandandmajesty,whileour hands are placed on the knees, with our back evenly extended horizontally, and our neck equally
stretchedasiftheworshipperiswillingtobebeheadedinthewayofAllah.[71]In every rak‘ah, one ruku‘ is requiredwith the exception of salat al-mayyit {ritual prayer for the
dead} which has no ruku‘ and salat al-ayat {prayer for natural phenomena or signs} whoseeveryrak‘ahhasfiveruku‘s.Ruku‘ is one of the pillars of prayer, and excess or decrease in its number, done consciously or
unconsciously,renderstheprayerinvalid,beingoneofthemostsignificantexpressionsofservitude.Ruku‘isacourtesywhilesujud{prostration}istheproximity,andhewhoperformscourtesycorrectly
istheonewhocanattainproximitytoGod.Thisis themeaningofthestatementofImamas-Sadiq(‘a)whenhesaid:[72]
برقلل حلصیال بدألٱ نسحیال نم و برق دوجسلٱ يف و بدأ عوكرلٱ يف .و
Thereareexamplesofruku‘andsujudofthespiritualleadersrecordedinthetraditionsthatwillputtoshameone’sruku‘andsujud.Ruku‘ofthesaintsofGodTheCommanderoftheFaithful(‘a)hadsuchalongruku‘thathisforelegswouldsweatandthesoles
ofhisblessedfeetwouldmoisten.[73]SomeonecameintothehouseofImamas-Sadiq(‘a).Hesawthatwhileinthestateofruku‘,theImam
was busy performing tasbih (glorifying Allah such as saying, “subhanallah” {glory be to Allah}),repeatingthetasbih60times.[74]It is recorded in another hadith that Imam as-Sadiq (‘a) used to recite the invocation {dhikr}
inruku‘(subhanarabbiya’l-‘azimwabihamdih)andsujud (subhanarabbiya’l-a‘lawabihamdih) 30times.[75]FaydhKashanisays:“Therepetitionoftasbihmorethan30timeswasduringcongregationalprayers.
SincetheImamhadtotakeintoaccounttheconditionoftheweakamongtheworshippers,itshowsthatthosewhowerejoininghiminthecongregationconsentedtothisprolongation.”Intheruku‘wesay,subhanarabbiya’l-‘azimwabihamdih“GlorybetomyLord,theGreat,andpraise
belongs to Him.” When the verse, “So celebrate the Name of your Lord, the All-supreme,”[76]wasrevealed,theProphet(S)thusordered:
﴿ مكعوكر ىف اهولعجا ﴾
“reciteitinyourruku”[77]InTheCompanyofAngelsThe angels ofGod are always in the state ofworship. Some are always in ruku‘ while others are
alwaysinsujudandtasbih.Inthisregard,‘Ali(‘a)saidasrecordedinNahjal-Balaghah:
نومئسی ال نوحبسم و نولیازتی ال نوفاص و نوبصتنی ال عوكر و نوعكریال دوجس مهنم .
“Someofthemareinprostrationanddonotkneelup.Othersinkneelingpositiondonotstandup.Someofthemareinarrayanddonotleavetheirposition.OthersareextollingAllahanddonotgettired!”[78]Theworshipperswhoareengagedinruku‘areinthecompanyofangels,nay,allatomsoftheworld
that are busy in glorifyingGod, theGlorious.[79]Which honor ismore sublime than this?!Andwhichformofnegligenceismoregrievousthanthatofthosewhoarealientoprayer,ruku‘andsujud?!Sujud{prostration}
Sujud{prostration}symbolizesthepeakofhumilityandsubmissiontoGod,andisthehighestdegreeofworship.Bydoingsujud,manuniteshimselfwiththeuniverse:“ToAllahprostrateswhateverisintheheavens
andwhateverisontheearth,”[80]SujudisthebeststateformantoapproachGod.Sujudisthecodeofthefourstagesofhumanlife.‘Ali(‘a)says:“ThefirstsujudmeansthatIwasmud
clayinthebeginning,andasIraisemyheadfromsujud,itmeansthatIcametotheworldfromthesoil.ThesecondsujudmeansthatIwillagainreturntothesoil,andasIraisemyheadfromsujud,itmeans
thatontheDayofResurrectionIwillriseupfromthegraveandbesummoned.”[81]ThisisthesubjectofthisQur’anicverse:“From it didWe create you, into it shallWe return you, and from it shallWebring you forth
anothertime.”[82]Sincesujudisasymbolofservitude{‘ubudiyyah},itisforbiddentoprostrateonitemsthataremeant
to be eaten and worn as garments. In the state of proximity to God, it is not correct to prostrate onsomethingwhichoneisdependenton(whilenotinthestateofprayer)![83]ItisnotpermissibletoprostratebeforeotherthanGod.[84]IfeverthebrothersofYusuf(Joseph)(‘a)
prostratedbeforehim,itwasinrealityaformofworshiptoGodandgratitudetoHimwhohadbroughtYusuffromthebottomofthewelltosuchhonorandglory.[85]SujudofallcreatedbeingstoGodAccording to the Holy Qur’an and the divine worldview, all created beings have consciousness
{shu‘ur}andareengagedinpraisingandglorifyingGod,theExalted,aswellasprostratingbeforeHim.TherearemanyversesintheGloriousQur’aninthisregard,anexampleofwhichisthefollowingverse:“HaveyounotregardedthattoAllahprostrateswhoeverisintheheavensandwhoeverisonthe
earth,andthesun,themoon,andthestars,themountains,thetrees,andtheanimalsandmanyofmankind?Andformanythepunishmenthasbecomedue.”[86]Inhispoetry,Mawlawi[87]hasalsopointedouttheconsciousnessandfacultyofspeechofallbeingsin
theuniverse,saying:
لد لها ساوح سوسحم تسه لگ قطن و کاخ قطن و بآ قطن
نابش و نازور دنیوگ ىم وت اب ناهن ملاع رد ، تارذ ٴ هلمج
میشماخ ام نامرحمان امش اب میشهاب و ریصب و میعیمس ام
دیونشب ملاع ىازجا ٴ هلغلغ دیوش ناج ناج ىوس ىدامج زا
تدیادزب اهلیوأت ٴ هسوسو تدیآ تادامج حیبست شاف
Thevoiceofwater,soilandmudcanbeheardbythegnostics.Allparticlesoftheworldsaysecretlytoyouduringthedayandnight:“Wearehearing,discerningandvigilant.Wearesilentwithyou,thestrangers.”ThisworldviewisalsohighlightedinsomewaysintheversesoftheQur’an.Godtaughtthelogicandlanguageofbirdstocertainprophets.[88]HadhratSulayman(‘a)couldunderstandtheconversationoftheants.[89]Allthecreaturesglorify{tasbih}Godbutyoucannotunderstandtheirtasbihs.[90]After discussing this issue in detail, ‘Allamah Tabataba’i says: “The fact is that the tasbih of all
creaturesisareality(andnotmetaphorical)andwithspeechandvoice(andnotinstinctively).”[91]
Ofcourse,itisnotnecessaryforallexpressionsandvoicestobeidentical.ItistruethatonemeaningofthetasbihofcreaturesisthattheirexistencebearswitnesstothePerfect
EssenceofGod,theExalted.Yet,theversesoftheQur’anandProphetictraditionsrefertosomethinghigherthanthis.Itisstatedin
ahadith: “Donot beat the face of an animal as it is doing tasbih toGod.”[92]And it is also stated inanotherhadith:“WashyourclothesbecausedirtyclothesdonotperformtasbihtoGod.”[93]TheGloriousQur’anmentionsthereportgivenbythehoopoe{hudhud}toSulayman(‘a).[94]Inanycase,thesujudandtasbihoftheworshipperareinsymphonywiththeworldofbeingsthatare
allhumbleandobeisanttothecommandandmajestyofGod.SujudofthesaintsofGodBeing acquainted with the sujud of the divine saints inspires us with humility and submission in
worship.Weshalldealbelowwithsomeinstancesoftheirsujud:Imam as-Sajjad (‘a) used to perform his prostrations with such concentration and repetition of the
NamesofAllahthatwheneverhewouldriseup,hisblessedbodywouldbefullofperspiration.[95]After thedawn{subh}prayer, Imamal-Kazim (‘a)would place his forehead on the ground and he
wouldremaininthatstateofprostrationforhoursuntilthesunwasalreadyhighinthesky.[96]ThereasonbehindHadhratIbrahim’s(‘a)attainmentofthestationof“KhalilAllah”{FriendofAllah}
washislongprostrations.[97]Salman al-Farsi used to say: “If therewere no sujud, Iwould havewished for death (that is, it is
onlysujudthatIlikeinthelifeofthisworld).”[98]After every supererogatoryprayer,HadhratMusa (‘a) used to placehis right and left cheekson the
ground.[99]A certain person said: “I saw Imam as-Sadiq (‘a) while in the state of prostration repeating the
invocation“subhanAllah”{glorybetoAllah}500times.”[100]ThereasonwhythefourthImam(‘a)earnedthetitleof“As-Sajjad”{hewhoisfondofprostration}is
thatthemarkofprostrationcouldbeseeninmawadhi‘as-sajdah—allthesevenpartsofhisbodythatareengagedinprostration(forehead,bothhands,bothknees,andtoesofbothfeet).[101]TheGloriousQur’andescribesthecompanionsoftheMessengerofAllah(S)that“{They}arehardagainstthefaithlessandmercifulamongthemselves.Youseethembowingand
prostrating{inworship},seekingAllah’sgraceand{His}pleasure.Theirmarkis{visible}ontheirfaces,fromtheeffectofprostration.”[102]EffectsofSujudProstrationclosesmantoGod,washesawaysins,bringssatantohiskneesandcausesmantoenterthe
paradise.SomeonecametotheProphet(S)andsaid:“Ihavemanysinsandonlylittlegooddeeds.”TheProphet
advised him: “Increase your prostrations, because just as the wind blows away the leaves of a tree,prostratingbeforeGodwashesawaysins.”[103]Some people came to the Prophet (S) and asked him to guarantee their admission to paradise. The
Prophet (S) said: “Iwill do so provided that you helpme in this task (of ensuring your admission toparadise)throughyourlongprostrationstoGod.”[104]Imamas-Sadiq(‘a)said:“ProlongyourprostrationsbecausethemosttroublesomeforSatanisman’s
prostrationtoGod.ThereasonbehinditisthathewascommandedtoprostratebeforeAdam(‘a)andhedisobeyed,butmanobeyedandhewasdelivered.[105]TheProphet of Islam (S) said to oneof his companions: “If youwant to bewithmeon theDayof
Resurrection,youshouldmakelongprostrationstoGod.”[106]
ProstrationontheSoilofKarbala’Sometimes,somecommonmaterialthingscalltomindloftyspiritualmoralvaluesandconcepts.Such
isthesoilwherethebloodofthegreatestMartyrwasspilled.ItisrecommendedforonetoprostrateonthesoilofthegraveoftheMartyrofMartyrs{sayyidash-
shuhada’}.[107]It isbecauseprostrationon thepuresoil{turbah}ofal-Husayn(‘a)calls tomind theepicandspiritualvalueoftheeventinKarbala.Itacquaintstheworshipperwiththecultureofjihadandshahadat{martyrdom}.Fromthe turbahof
the Imam, one can smell the fragrance of sacrifice and selflessness and learn a lesson daily from theschool{maktab}ofmartyrs{shuhada’}.Imamas-Sadiq(‘a)wouldnot prostrateon anything except the soil of thegraveof Imamal-Husayn
(‘a),[108]saying:“ProstrationonthesoilofImamal-Husayn(‘a)hassuchradiancethatitpenetratestheveilsthatconcealtheTruth.”[109]Meaningof“SubhanAllah”{GlorybetoAllah}SanctifyingtheinviolabilityofGod,andregardingHimfreeofdefectanddeficiencyinallaspectsare
containedintheconceptofthisinvocation{dhikr}.SubhanAlahstatesafactwhichistherootofallIslamicbeliefandthought,andtheinfrastructureof
man’srelationtoGodandtheAttributesofPerfection.Letusexplainindetail:Tawhid{monotheism}isbasedonglorifyingGod; that is,consideringHimimmunefrompartnership
{shirk}andpartner{sharik}:
﴿ نوكرشی امع هللا ناحبس ﴾
“ClearisAllahofanypartnersthattheymayascribe{toHim}!”[110]‘Adl{justice}isfoundedonglorification{tasbih};thatis,tothinkofGodasguiltlessofanyformof
injustice{zulm}.Godcannotbeunjusttoanyone.Andiftherearetoemergeproblems,misfortunesandcalamities for mankind, they are trials, or means of enhancing human potential, or as products andconsequencesofourownmaking:
﴿ مكیدیأ تبسك امبف ةبیصم نم مكباصأ ام ﴾
“Whateverafflictionthatmayvisityouisbecauseofwhatyourhandshaveearned.”[111]So,Godisblameless.Itiswewhoareunjusttoourselves:
﴿ نیملاظ انك انإ انبر ناحبس ﴾
“Theysaid,‘ImmaculateisourLord!Wehaveindeedbeenwrongdoers!’”[112]Prophethood{nubuwwah}andImamate{imamah}are rooted in tasbih in the sense that inorder to
savemanfromtheyokeofinstinctsand taghutsandguidehimtowardthetruth,perfectionandfelicity,Godsendsdownleadersandguidesforhimanddoesnotleavehimalone.Assuch,Goddoesnotleavemankindwithoutguidance.AndthosewhothinkotherwisehavenotrecognizedGodanddonotconsiderHimasAll-wise,andthus
attributesuchathingtoHim:
﴿ ءيش نم رشب ىلع هللا لزنأ ام اولاق ذإ هردق قح هللا اوردق امو ﴾
“TheydidnotregardAllahwiththeregardduetoHimwhentheysaid,‘Allahhasnotsentdown
anythingtoanyhuman’.”[113]Ma‘ad{(beliefin)theDayofResurrection}isanchoredintasbih.Withouteternallife,thehereafter
andthereturnofhumanbeingsforreckoning,rewardandpunishment, lifeandcreationwouldbefutileandtherightofhumanbeingswouldnotbegiventothem.GodisimmunefromcreatingallbeingsinvainandnotsettingtheDayofResurrection:
﴿ نوعجرت ال انیلإ مكنأو اثبع مكانقلخ امنأ متبسحفأ ﴾
“Did you suppose that We created you aimlessly, and that you will not be brought back toUs?”[114]LoveofGodisbasedontasbihbecauseHeisAbsolutePerfection,theFaultlessandFlawlessBeing.
So,whyshouldwenotloveHim?Thepleasureofmanisalsofoundedon tasbih.AnyonewhoispleasedwithGoddoesnotfindfault
withHisacts,andglorifiesandsanctifiesHimtotheutmost.Obedience is also rooted in tasbih. Man becomes obedient, submissive and humble before
whomsoeverheregardsasthePerfectDeityandimmunefromanyshortcoming,abominationanddefect.RelianceonGod{tawakkul}isanchoredintasbih.HewhotrustsinGodistheonewhobelievesin
His power and Mercy, and regards Him guiltless of any form of ignorance, weakness andhardheartedness.God-wariness{taqwa} is basedon tasbih. TheGod-conscious person thinks ofGod asAll-aware,
ReckoningandJust,considerstheuniverseasthePresenceofGodandHimasfreeandimmunefromanyformofignoranceandnegligence.Therefore,heisheedfulofGodanddoesnotcommitanysin.Hence,tasbih—thisblessedandprofoundword—hasaworldofmeanings,asregardingGodasPure
istheedificeofman’sloveandaffection,servitudeandreliance,God-warinessandobedience,aswellasbeliefintawhid,nabuwwah,ma‘ad,imamah,and‘adl{divinejustice}.SinceHeisblameless,Godisworthyofpraiseandeulogy.For this reason, in the tasbihatal-arba‘ah,[115]we immediately sayal-hamdulillah {praise be to
Allah}aftertheutteranceofsubhanAllah.TheHolyQur’andeclaresGodfreefromanypartners:
﴿ نوكرشی امع هللا ناحبس ﴾
“ClearisAllahofanypartnersthattheymayascribe{toHim}!”[116]AndHeisalsoimmunefromwhattheyattributetoHimandwhattheyimagineaboutHim:
﴿ نوفصی امع شرعلا بر هللا ناحبسف ﴾
“ClearisAllah,theLordoftheThrone,ofwhattheyallege{concerningHim}.”[117]Heisequallyfreefrompovertyandneed:
﴿ ينغلا وه هناحبس ﴾
“ImmaculateisHe!HeistheAll-sufficient.”[118]Heisguiltlessofcreatingthingsaimlesslyandvainly:
﴿ كناحبس الطاب اذه تقلخ ام انبر ﴾
“OLord,Youhavenotcreatedthisinvain!ImmaculateareYou!”[119]
He is not guilty of committing injustice to His servants. It is rather the people who are unjust tothemselves:
﴿ نیملاظلٱ نم تنك ينإ كناحبس ﴾
“Youareimmaculate!Ihaveindeedbeenamongthewrongdoers!”[120]Heisimmune,fromhavingdaughter.
﴿ هناحبس تانبلا هللا نولعجی ﴾و
“AndtheyascribedaughterstoAllah,glorybetoHim..”[121]Andthesearethesecretsbehindthemanyrepetitionsofthisinvocationintheruku‘,sujud,andmany
otherstatesinprayerandotherthanprayer,whichisalessoninmonotheism.TasbihasthemMstOft-RepeatedCommandTheMessengerofAllah(S)whoisespeciallyfavoredandnurturedbyGodalsohasdistinctcommands
fromGod.TheorderforhimtoglorifyAllah{tasbih}istheforemostofthesecommands.If we try to examine the verses of the Glorious Qur’an, we will find out that God commands the
Prophet (S) to trust Him {tawakkul} eight times; to prostrate {sujud} two times; and to seek Hisforgiveness{istighfar}eighttimes.God orders the Apostle (S), however, to glorify Him {tasbih} in 16 instances, and these are in
differentconditionsanddiversecircumstances,sothattheProphet(S),inasense,alwaysremainsheedfulofGod.Therefore,alongwiththeordertoperformtasbih,therearethefollowinglines:1.“Beforetherisingofthesunandbeforethesunset;”[122]2.“AndglorifyHiminwatchesofthenightandattheday’sends;”[123]3.“AndcelebratethepraiseofyourLordmorningandevening;”[124]and4.“AndcelebratethepraiseofyourLordwhenyourise{atdawn}.”[125]Thesebespeakoftheimportanceofthe“subhanAllah”invocation{dhikr}andshowitsconstructive
effectonthemindandactionoftheonepraying.Imamas-Sajjad(‘a)said:“WhenevertheservantofGodsays“subhanAllah”alltheangelssendbenedictionstohim.”[126]QunutQunut[127]meansobedience,supplicationandheedfulnessofGodaswellashumilityinprayer.And
in prayer, it is one of the recommended acts {mustahabbat} inwhich theworshipper raises both hishands adjacent to his face and supplicates. The late Shaykh as-Saduq has even regarded it as anobligatory{wajib}actinprayer.According to the Prophetic traditions, the performance of qunut during the Friday congregational
prayer, as well as the dawn {subh} and sunset {maghrib} prayers has been given more emphasis.Particular supplication is not necessary in qunut and according to Imam as-Sadiq (‘a) whateversupplicationtoberecitediscorrectandgood,[128]butsomesupplicationsarerecommendedasbetter.TheMessengerofAllah(S)hasrecommendedtheprolongationofqunut inprayers,considering ita
means of deliverance and relief of man during the different stages of reckoning on the Day ofResurrection.[129] It isalsostated inahadith that thebestprayer is thatwhichhas the longestqunut.[130]In the qunut, which is a state of imploring and asking for requests from God, the better the
supplications and more sublime the requests, the better. Some ‘ulama’ (such as Haj Mulla HadiSabzewari) used to recite in the qunut of his night supererogatory prayers the Jawshan al-
KabirSupplication,whichisaverylongsupplicationandcontainsathousandNamesandAttributesofGod.SuchaprayerisasymbolofloveofGodandfondnessofmakinglitaniestoHim.TashahhudTashahhud is among the obligatory acts of prayer. After every two rak‘ahs (and also in the
third rak‘ah ofmaghrib prayer) one must sit down and perform tashahhud, which includes bearingtestimony to the Oneness of God, the apostleship of the Prophet(S), as well as salawat {sendingbenedictiontotheProphetandhisprogeny}.Theoneprayingmust sit downandplacehis left footunder the right foot in suchamanner that the
weightofhisbodyisontheleftside.Sinceinthewordsof theQur’an, theright is thesymboloftruthwhile the left is the symbol of falsehood, theCommander of theFaithful (‘a), in reply to the questionregarding the reason behind placing one’s left foot under the right foot, said: “Itmeans, ‘OGod! Letfalsehoodperishandtruthremain’.”[131]Tashahhudistherepetitionofthesametestimonyandannouncementutteredatthebeginningofprayer
as well as in the adhan and iqamah, and it serves to call to mind the correct line we stated at thebeginning.[132]In the tashahhud, testimony to theOnenessofGod isstatedalongwith thatof theapostleshipof the
Prophet (S), and this signifies the attachment of prophethood and leadership with monotheism andservitudetoGod.InSurahal-Fatihahweexpressservitudeandseekingofassistanceinpluralform.[133]It is in first
person,singularforminthetashahhud.[134]Perhaps,itimpliesthatonemustexpressthesetestimonieswithconsciousnessandprofoundfaith,andrenewallegiancetoGodandtheMessenger(S).In this testimony apostleship and servanthood of Hadhrat Muhammad (S) lies the grandeur of his
station.Godhassettestimonytohisapostleshipalongsidemonotheism.It also connotes the link of the person praying with the line of divine leadership and its
acknowledgmentbyhim.Itequallyindicatesthepreeminenceofhisbeingaservant{‘abd}tohisbeingamessenger{rasul},asthesecretbehindtheapostleshipoftheProphet(S)liesinhisbeinga‘servant’ofGod,duetowhichhehasbeenselectedtooccupythestationofprophethood.Theotherhighlightoftashahhudisthesalawat.SendingsalutationstotheProphetandhisprogeny{al}(‘a)istheidentificationmarkofIslamandthat
ofShi‘isminparticular,andwithoutwhichtheprayerisincompelet.AlthoughtheAhlas-Sunnahdonotreciteitinthetashahhud,Imamash-Shafi‘i,thefounderofoneofthefourSunnischoolsofthought,hasrecitedthefollowinginhispoem:
هلزنأ نآر ــ قلٱ ىف هللا نم ضرف مكبح هللا لوسر تیب لهأ ای
هل ةو لص الف مكیلع لصی مل نم مكنأ ردقلٱ میظع نم مكافك
OmembersoftheHousehold{Ahlal-Bayt}oftheMessengerofAllah!Lovingyouisanobligation,whichGodhasrevealedintheQur’an.Onthegreatnessandloftinessofyourstation,itisenoughthatanyonewhodoesnotinvokeblessingsonyou(ininvokingblessingsontheProphet(S)),asifhehasnotinvokedblessingsatall.[135]Regarding the essence andmanner of sending salutations {salawat} to theProphet and his progeny,
there have been numerous hadiths recorded in Sunni exegesis {tafsir}, jurisprudence {fiqh}andhadithbooks.It isevennarratedinSahihal-Bukhari that theProphet (S)wasasked:“Howshouldwesendblessingstoyou?”TheProphet(S)said:“Yousay,
دمحم لآ ىلع و دمحم ىلع لص مهللأ .
“OAllah!SendblessingsonMuhammadandtheprogenyofMuhammad.”[136]It is a pity that in quoting the same hadith, the phrase “ali Muhammad” is omitted in writing
thesalawattotheProphet(S)!In otherhadiths “alMuhammad” has been mentioned also alongside the name of the Prophet (S).
[137]Andinthehadiths,thosewhoatthetimeofsendingsalutationstoMuhammad(S)donotincludehisAhl al-Bayt (‘a) have been reproached. For example, the Prophet of God (S) said: “Those whodeprivemyprogenyofsalawatcannotsmellthefragranceofparadiseontheDayofResurrection.”[138]Andonthecontrary,thosewhoalsosendsalutationstotheProphet’sHousehold(‘a)havealsobeen
appreciatedandtherewardofintercession{shafa‘ah}andnearnesstotheProphet(S)havebeenstated.[139]It is narrated in a tradition that a certain person was clinging steadfastly to the Ka‘bah and
sendingsalawatbutnotincludingtheprogenyofMuhammad(S).Imamal-Baqirsaid:“Thisisanactofinjusticeagainstus.”[140]Inmanyhadiths,suchsalawatisdeemedincompleteandcutoff{abtar}.[141]In any case,mentioning the progeny ofMuhammad {alMuhammad} in the salawat is a gesture of
appreciationofthepiousdescendantsoftheProphet(‘a)andobediencetothecommandoftheProphethimself.[142]Andaccordingtomanyhadiths,theverysalutationstoMuhammadandhisprogenyarealightthatwill
illuminate your hereafter, and our salutations are heard by the Prophet (S) and he answersthem.Salawatbegetsaremunerationthatshedsoursinsandbecomesameansofourpurification.[143]Itisstatedinanotherhadith:“Sendsalawatcollectivelyandloudlysoastouproothypocrisy{nifaq}
inyou.”[144]TheMessengerofAllah (S) said:“Yoursalawat tomebrings about the acceptanceof supplication,
pleasureofGod,yourpurificationandincreaseofgooddeeds.”[145]It is mentioned in the hadiths that God and the angels also send salutations to anyone who sends
salutations to theProphet (S), andhewillbeamong thenearestones to theProphet (S)on theDayofResurrection.[146]Asthesalawathassuchrewardsandimportance,itisenoughtosaythatitisapartofthetashahhudin
prayer,weshallherebyrepeatitsoastogetthoserewards:
دمحم لآ ىلع و دمحم ىلع لص مهللأ .
“OAllah!SendblessingsonMuhammadandtheprogenyofMuhammad.”SalamAftertashahhud,therearethreesalamsattheendofprayer.ThefirstsalamisaddressedtotheMessengerofAllah(S).ThesecondsalamisaddressedtoourselvesandtherighteousservantsofGod.Thethirdsalamisaddressedtoalltheangels,believers,etc.Salamistherequestforwellbeing,peaceandblessing.SalamisoneoftheNamesofGod{As-salam}
[147]anditmeansthatwhateverweobtainfromGodisagraceandblessing.[148]The salam that we give to the Prophet (S) during the prayer is accompanied by divinemercy and
blessings,andthisisthebestformofsalam.
هتاكرب و هللا ةمحر و ىبنلٱ اهیأ كیلع مالسلأ .
“MayAllah’speace,mercyandblessingsbeuponyou,OProphet!”{Assalamu‘alaykaayyuha’n-nabiyyuwarahmatullahiwabarakatuh}OursalamtotheProphet(S)isatokenofappreciationofhiseffortsinguidingus,andacquaintingand
connectinguswithGod.Atthemomentofextendingsalamduringprayertoallthefaithful,righteousservantsofGodincluding
himself,thepersonprayingfeelsthatheisnotalone,asheispartofthegreatMuslimummahandhefeelsasenseofsolidaritywiththemenofGodeverywhereonearth.AGlanceattheSalamAttimesoutsideofprayer,toextendsalaminmeetingMuslimsintheIslamicsocietyisconsideredas
one of the forms of courtesy in social intercourse, civility and morality, which engenders love andfriendship,isasignofhumility,andhasspiritualrewardaswell.Godextendssalamtotheinhabitantsofheaven.[149]AndHeorderstheProphet(S)toextendsalamin
meetingthebelievers.[150]Theangelsalsoconveysalamtothepeopleofsalvation.[151]TheDwellersofparadisealsosaysalamtooneanother:
﴿ مالس اهیف مهتیحت ﴾
“…Theirgreetingthereinwillbe‘peace!’”.[152]TheseareafewexamplesoftheQur’anicversesinwhichtheissueofsalamismentioned.
LetusnowexaminetheProphetictraditions.Onemaynoticesomanyhadithsaboutsalam,itsrewardsandmannerofdoingitrecordedinthebooks
ofhadith.Weshallsufficeheretogivesomeexampleswhichcontainpointsregardingsalam:“Thelaziestofpeopleishewhoislazyinconveyingsalamtoothers.”[153]Imamas-Sadiq(‘a) regardsconveyanceofsalam toanybodyasoneof the signsofhumilityand the
absenceofarroganceandpride.[154]Sometimes,givingsalam is regardedameansofencouragementwhilenotgivingsalam isdeemeda
sortofreproachandforbiddingofevil{nahy‘anil-munkar}.TheProphetofIslam(S)said:“Donotconveysalamtothedrunkard,sculptorandgambler.”[155]ItisstatedinahadiththattheclosesttothemoralityoftheHolyProphet(S)andthegraceofGodishe
whogivessalamfirst.[156]Imamar-Rida(‘a)says:“OntheDayofResurrection,Godshallhavewrathonthepersonwhomakes
distinctionbetweenthepoorandrichinconveyingsalam(orgivingreplytosalam).”[157]Conveying salam is recommended {mustahabb} but replying to it is obligatory {wajib}, and it is
bettertogiveawarmerandmoreenthusiasticreplytosalam.TheGloriousQur’anstates:
﴿ آهودر وأ اهنم نسحأب اویحف ةیحتب متییح اذإو ﴾
“Whenyouaregreetedwithasalute,greetwithabetteronethanit.”[158]Givingsalamnotonlydemonstrateshumilitybut increaseshonorandendearment.TheMessengerof
Allah(S)usedtoextendsalamtoeverybodyincludingthechildren,whilebeingproudofthisact.[159]Itisstatedinahadiththatforeverysalamthereareseventyrewards,sixtynineofwhichareforthe
conveyerofsalam,whileoneareforthereplierofsalam.[160]TheHolyQur’anthusenjoins:“Extendsalamtoyourselfwhenyouenterthehouse,asthesalamand
salutationfromGodisblessedandpure.”[161]Onthecommentaryofthesaidverse,Imamal-Baqir(‘a)says:“Itmeansgivingsalamtothemembersofthehousehold.”[162]
It isbecause thewifeandchildrenare theappleofone’seyes,andsuchawayofdealingwithoneanotherfromtheviewpointoftheQur’aniswholesomeandblessed.Itisasignoflife’spleasure,andaremoveroffatigue.It is true that extending salam brings about honor and not disgrace, but it is better for the young to
conveysalamfirsttotheelder;theoneridingtotheonewalking;theoneenteringaroomtothosealreadypresent;andthesmallgrouptothelargegroup.[163]WeshallendthissectionaboutsalamwithatraditionfromtheCommanderoftheFaithful(‘a).He(‘a)said:“TheMessengerofAllah(S)usedtoextendsalamtomenandwomen.”But‘Ali(‘a)himselfdidnotconveysalamtoyoungwomen,saying:“Iamafraidthattheirsoftanswer
will effect me and instead of obtaining a reward, I will fall prey to the trap of Satan’s insinuation{waswasah}.”Inexplainingthishadith,‘AllamahMajlisiwrites,thus:
TheImam(‘a)usedtodoandsaysoinordertoteachtheummah thatmenhaveto lessencontactwithyoungwomen(whoarenot theirmahram), forasamatterof fact,an infallible Imamwouldnever fallpreytotheinsinuationofSatan.[164]
[337][338][339][340][341][342][343][344][345][346][347][348][349][350][351][352][353][354][355][356][357][358][359][360][361][362][363][364][365][366][367][368][369][370][371][372][373][374][375][376][377][378][379][380][381][382][383][384][385][386][387][388][389][390][391][392][393][394][395][396][397][398][399][400][401][402][403][404][405][406][407][408][409][410][411][412][413][414][415][416][417][418][419][420][421][422][423][424][425][426][427][428][429][430][431][432][433][434][435][436][437][438][439][440][441][442][443][444][445][446][447][448][449][450][451][452][453][454][455][456][457][458][459][460][461][462][463][464][465][466][467][468][469][470][471][472][473][474][475][476][477][478][479][480][481][482][483][484][485][486][487][488][489][490][491][492][493][494][495][496][497][498][499][500]
8ChapterThePost-prayerSupererogatoryDevotionalActs{ta‘qibatwanawafil}
PrayermeanspresenceintheCourtofGodandparticipationinthespiritualbanquettowhichGodhas
invitedHisservants.Justasattendancetoapartyhassomepreliminariesandprotocol,thesameistrueindischargingdivineobligation.Priortothearrivalofthetimeofprayer,ourinfallibleImams(‘a)usedtopreparethemselvesforit,and
after the prayer, they also used to engage in other post-prayer devotional acts {ta‘qibat}, such as theremembranceofGod,hymningHispraises,withtheirfacestowardtheqiblah.Weretheynotconsideringprayerastheappleoftheireye?Doesmaneasilydetachhisheartandclosehiseyesfromtheappleofhiseye?Theadhanandiqamahareaformofwelcomingprayerwhilepost-prayerdevotionalactsareitsguide.Heedlessnesstopost-prayerdevotionalactsandsupplicationsisasignoflackofinteresttotheprayer
itself.As recorded in thehadiths, going early to themosque andwaiting for the commencement of prayer
havebeenencouragedandenjoinedwhilethepersonwaitingfortheprayerhasbeendescribedas“guestofGod”.[1]Performanceofsupererogatoryactsandsupplicationsaftertheprayerisalsorecommended.TheHolyQur’ansays:
﴿ بغرٱف كبر ىلإ ٭و بصنٱف تغرف اذإف ﴾
“Sowhenyouaredone,appoint,andturneagerlytoyourLord.”[2]Now,weshalldealwithsomeissuespertainingtopost-prayerdevotionalacts{ta‘qibat}:Post-PrayerDevotionalActs{ta‘qibat}Imamas-Sadiq (‘a) says: “As you finish saying your obligatory prayer, engage in supplications and
otherdevotionalacts.”[3]ThesameImam(‘a)alsosays:“Supplicationafterdawn{subh},noon{zuhr}andsunset{maghrib}
prayerswillbeaccepted{mustajab}(byGod).”[4]TheImam(‘a)alsosayselsewhere:“ThetasbihatofHadhratZahra(‘a)(34times“Allahuakbar,”33
times “al-hamdu lillah,” and 33 times “subhan Allah”) is better in the sight of God than athousandrak‘ahsofrecommended{mustahabb}prayer.”[5]Wereadinahadiththatanyonewhorecitesthistasbihathasobservedtheinjunctionin“Remember
Allahwithmuchremembrance.”[6][7]Of course, supplication {du‘a’} and other devotional acts have their merits and so do work and
struggletoearnanhonestliving,andoneshouldnotposeashindrancetotheother.Somethinkthatinsteadof supplication (during itsapportioned time) if theygo towork, theywillendupmoreproductiveandsuccessful.TheMessengerofAllah(S)says:“Supplicationafterthedawn{subh}prayerismoreeffectiveforlife
andacquiringofsustenance.”[8]InvokingBenedictionandMaledictionInvokingbenedictionandsalutationsontheembodimentsofhumanperfection,andcursingandinvoking
maledictiononthemanifestationsofpolytheismandpersonificationsofdisbeliefandtyranny,areamongpost-prayerdevotionalacts.In those that are deemed as post-prayer supplications, we can come across numerous cases of
bothsalawat and curse {la‘n}, and it is an instance of tawalla {befriending the truthful}andtabarra{beinginimicaltothepeopleoffalsehood}inthelivingandguidedschool{maktab}.The narrated salawat has its ownmerit. The recital of “Allahumma salli ‘ala Muhammad wa ali
Muhammad”itselfhasbeenmentionedasoneofthepost-prayerdevotionalacts.Regardingthecaseofcurse{la‘n},Imamal-Baqir(‘a)says:“Afteryoufinishyourobligatoryprayer,
donotriseupunlessyouinvokecurseupontheUmayyadtyrants.[9]ThisisbecausethesaidignominiousandcorruptfamilyisanexampleofthetaghutsandoneofthemostvividportraitsofoppositiontotheinfallibleImamsandprogenyoftheProphet(S),andthus,deservingeverykindofcurseandaversion!Aftereveryobligatoryprayer,Imamas-Sadiq(‘a)used tocurseandprayfordamnationof fourmen
andfourwomen(whowereamongthesternenemiesofthestationofImamate).[10]HowgoodIslamisforsettingaspartof itsprogramsaversionto the tyrants,corruptorsand taghuts
alongside its devotional and religious programs! Its prayer, its Hajj and other acts of worship areaccompanied by disavowal {bara’ah} and declaration of aversion toward infidels, polytheists andhypocrites.[11]So,post-prayerdevotionalactsalso includeinvokingcurseonenemiesofGodandopponentsof the
lineofdivineleadership.TasbihatHadhratAz-Zahra’(‘a)Anotherpost-prayerdevotionalact{ta‘qibat}isthetasbihatofHadhrataz-Zahra(‘a);thatis,reciting
34times“Allahuakbar,”33times“al-hamdulillah,”and33times“subhanAllah”afterfinishingone’sobligatory prayer. This tasbih {tasbihat} was taught by the Messenger of Allah (S) to his daughterFatimah(‘a),anditsrecitalhasbeenhighlyemphasizedashavinghugespiritualrewards.Imamal-Baqir(‘a)says:“ThereisnoeulogybetterthanthetasbihatofHadhrataz-Zahra(‘a),andif
therewereany,theMessengerofAllah(S)wouldhavetaughtittohisdaughter.”[12]Innumeroustraditions,itisstressedthattohavearosary{tasbih}with34beadsfromthesacredsoil
of Imam al-Husayn (‘a) and to recite tasbihat with it has great rewards, and even counting its beadswithouttherecitaloftasbihatisgoodandvaluable.[13]Anditisstatedinahadiththatthebeadsthemselvesglorify{dhikr}God.[14]The turbahof al-Husayn (‘a) is reminiscent of the epic in Karbala’ and reviver of the culture of
martyrdom, and it makes human beings familiar with the Doyen of the Martyrs (‘a) himself, divineleadership, jihad, martyrdom, self-sacrifice, struggle against tyranny, and remaining steadfast againstoppressors.ThetasbihatofHadhrataz-Zahra(‘a),asstated,hasbeenmentionedeveninhadithbooksofthesunni
people{Ahlas-Sunnah}[15]but it isnowherementioned that thenameof the said tasbihat isTasbihatHadhrataz-Zahra’(‘a)!ProstrationofGratitude{sujudshukr}GratitudefortheblessingsendowedbyGod,theExalted,isasignofgnosis{ma‘rifah},courtesyand
servitude.IntheversesoftheQur’anandProphetictraditions,expressinggratitudeforblessingshasbeenhighlyenjoined,andithasbeenstated thatrecollectionofblessingsenhancesahumanbeing’s lovefor
Godandmakesdivineblessingsperpetualandabundant.[16]It is true thatduegratitude forblessings isbeyond thecapabilityandpowerofman,butheought to
expressthanksasfarashecanforthefavorsandblessingsofGod.OneformofexpressinggratitudeistoprostrateonthegroundandexpressgratefulnesstotheLord.Andthisprostrationofgratitude{sujudshukr}isconsideredasoneofthepost-prayerdevotionalacts
{ta‘qibat}.[17]Thelate‘AllamahMajlisihasallottedtheentirevolume83ofBiharal-Anwar(withtheexceptionof a fewpages at the endof thevolume) to thenarrations aboutpost-prayerdevotional actswhilequoting63hadithsoftheinfallibleImams(‘a)abouttheprostrationofgratitude.Prostrationafterprayerisatokenofgratitudeforsuccessfullyofferingtheprayer.[18]In the sujudshukr, the recital of “shukran lillah” {thanks toAllah} three times is enough, but it is
statedinahadiththatifapersonwouldsay“yarabb,yarabb”{OLord,OLord}inasinglebreath,Godwilladdresshim,thus:“Labbayk!Mahajatuk?”{WhatisyourwishthatImaygrantyou?}[19]Imamas-Sadiq (‘a) said: “The prostration of gratitude after the obligatory prayermakes the prayer
complete,earnsthepleasureofGod,andelicitstheadmirationandapprobationofangels.Godwillasktheangelsmanytimes,“Whatistherewardforthisgratefulservant?Theywill say toGod, “yourmercy, your paradise, solution to hiswordly problems, and any other
reward that your angels many say. They hear no response, saying: We do not know the reward forthissujud.”Godwillsay,“JustashethankedMe,Iwillalsogivethankstohim.”Andwiththisstatement,Heteachestheangelsthatdivinepleasureandgratitudetohimaremoresublimethanmercy,paradiseandsolutiontoworldlyproblems.[20]ItismentionedinahadiththatGodsaidtoHadhratMusa(‘a):“ThereasonwhyIappointedyoutothe
stationofprophethoodwasyourprostrationsafterprayer.”[21]SupererogatoryPrayers{nawafil}Apart from daily obligatory prayers (with seventeen rak‘ahs), there are also other recommended
prayers{mustahabb}whichhaveabundantrewards.Andsincetheseprayersareadditionstoobligatoryprayers,theyarecallednawafil(sing.nafilah).TheArabicword“nafl”meanssurplusandaddendum.Thenumberofrak‘ahsofsupererogatoryprayersistwotimesthatofobligatoryones,i.e.34rak‘ahs.
Theyareasfollows:1. Thenafilah of the dawn {subh} prayer has two rak‘ahs to be performed before the obligatory
prayer;2. Thenafilah of the noon {zuhr} prayer has eight rak‘ahs to be performed before the obligatory
prayer;3.Thenafilahoftheafternoon{‘asr}prayerhaseightrak‘ahstobeperformedbeforetheobligatory
prayer;4.Thenafilahof thesunset{maghrib}prayerhas fourrak‘ahs tobeperformedafter theobligatory
prayer;5.Thenafilahofthenight{‘isha’}prayerhastworak‘ahstobeperformedaftertheobligatoryprayer;
and6.Thenafilah of thenight {tahajjud}has eleven rak‘ahs to be performed before theadhan of the
dawnprayer,thefirsteightrak‘ahsofwhichiscalled“salatal-layl”;thenexttworak‘ahs“salatash-shafa‘”;andthelastrak‘ahas“witr”.[22]Itisstatedinahadiththatnafilahprayersarelikeagiftandareacceptedunderallcircumstances.[23]
Notwithstanding all the emphasis and encouragement about the performance of recommended{mustahabb}prayers,theymustbesaidonthebasisofinterestandlove,andapersonmustnotimposethemonhimself.Inthebeginning,hehastoacquirementalreadinessaswellasinterestofheart.Thenandonlythenheshouldperformthem.
Imamar-Rida(‘a)hassaid:“Sometimes,heartsarewillingandready,whileatother times theyarenot.Performtheactofworshipwhentheheartiswilling.”[24]Forthisreason,therearesomelenienciesandfacilitiesinoptionalprayers;thingsthatarenotpresent
inobligatoryones.Thiseaseismeanttoattractmorepeopletoperformrecommendedprayers.Someoftheselenienciesandfacilitiesarethefollowing:1.Onemayperformtherecommendedprayerstandingorsitting.2.OnemayonlyreciteSurahal-Fatihahandthenproceedtoruku‘.3.One’sdoubtwhetherheisinhisfirst,orsecondrak‘ahdoesnotrendertheprayerinvalid,andhe
mayfreelyevaluatewhichrak‘ahheisin.4. The commission of one or more mistakes does not require any sujud sahwi {prostration for
forgettingacertainessentialactorrecitalinprayer}.5. It is better for the worshipper to go to the mosque to perform obligatory prayers but for
recommendedprayers,thereisnosuchinjunction.Theselenienciesaremeanttoencouragepeopletoperformtheseconstructiveactsofworship.Evenif
someonecannotperformanoptionalprayeronitsappointedtime,hecandosolaterinacompensatorymanner{qadha}.Fordoingso,accordingtoahadith,Godwilladdresstheangels,saying:“Lookatmyservant!HeisperforminginacompensatorymannersomethingthatIhavenotobligedhimto!”(Andinanotherhadith,itisadded:“ItakeyouaswitnessesthatIhaveforgivenhim.”)[25]It is stated in a hadith, thus: “nafilah prayers are compensation for deficiencies in obligatory
prayers.”[26]Andtheyarelikealmsthatapersongives.[27]NightSupererogatoryPrayers{tahajjud}Amongnafilahprayers,tahajjudoccupiesaspecialstation,theperformanceofwhichhasbeenmuch
emphasized in verses of the Qur’an and hadiths, compared to other recommended prayers. For thisreason,thesaints{awliya’}ofGodwereheedfulandusedtoofferthetahajjudandmid-nightvigils.It is such thatGodhasmade incumbentuponHismostbeloved servant,HadhratMuhammad (S), to
perform the night supererogatory prayers by commandinghim, thus:“And keep vigil for a part of thenight,asasupererogatory{devotion}foryou.”[28]In describing those who are observing the night vigils and performing the tahajjud, the Glorious
Qur’ansays:
﴿ راحسألٱب نیرفغتسملٱ ﴾و
“Andpleading{Allah’s}forgivenessatdawns.”[29]
﴿ امایقو ادجس مهبرل نوتیبی نیذلاو … نمحرلا دابعو ﴾
“The servants of the All-beneficent are… those who spend the night with their Lord,prostratingandstanding{inworship}.”[30]
﴿ نوعجهی ام لیللٱ نم الیلق اوناك ﴾
“Theyusedtosleepalittleduringthenight.”[31]WereadinanotherversethatmenofGodforsakethewarmthoftheirbedsinordertoperformlitanies
atdawnandthenightsupererogatoryprayer.Theirrewarddoesnotpertaintoparadise,itsnymphsandthelike.TherearethingsthatGodhasreservedforthemwhichshallmakethemjoyful:
﴿ نیعأ ةرق نم مهل يفخأ ام سفن ملعت الف ﴾
“Nooneknowswhathasbeenkepthiddenforthemofcomfortasarewardforwhattheyusedtodo.”[32]Assuch,alltheprophets(‘a)wereheedfulofthenightsupererogatoryprayer,[33]andtheMessengerof
Allah (S) enjoined Hadhrat ‘Ali (‘a) for several times, saying: “The night prayer {salat al-layl} is{obligatory}uponyou;thenightprayerisuponyou;thenightprayerisuponyou.”[34]Itisstatedinahadith,thus:“Thenobilityofthefaithfulliesinhisnightprayer.”[35]AndImamas-Sadiq(‘a)said:“Thehouses inwhichthenightprayer isperformedandtheQur’anis
recitedarelikeshiningstarsforinhabitantsofheaven.”[36]Inaddition,wakingupearlyandbreathingthefreshairatthattimebestowshealthtothebody,assaid
inahadith.[37]And inanotherhadith, in addition to its spiritual effects, its curative featurehas alsobeenmentioned.[38]Thenightsupererogatoryprayerisasignofman’sloveandaffectionforhisCreator,andthisinterest
distances him from sleep and urges him to tell his secrets to the Beloved and pray for his needs atmidnight. If this love is not present,whatwouldmotivate a person to cease resting and talkwith hisLovedOneinamysticalfashioninthedarknessofthenight?Wereadinadivinehadith{hadithqudsi}thatGodsays:“Heistellingaliewhoclaimsthatheloves
mebutwhenthenightcomes,hesleeps.Doesnoteveryloverwishforprivacywithhisbeloved?”[39]Thenightsupererogatoryprayeralsorequiresopportunityandchance{tawfiq}whichmustbesought
fromGod.Sometimes,sinsandliesarethereasonbehindman’sdeprivationofthenightsupererogatoryprayers,
andthesweetnessofworshipandlitanyistakenawayfromhim.Itisthusmentionedinahadith:“Verily,onceapersontellsa lie,his liemakeshimdeprivedof the
nightprayer{salatal-layl}.”[40]Throughconstantperformanceoftahajjudandotheractsofworshipatnight,mancanattainastationof
perfection,purityofsoulandproximitytoGod, inwhichconditionhewouldpossessdivineeyes,earsandhands(inthesensethathewillnolongerlookatanythingexceptthatwhichiswholesome,norlistentoanythingbutgood,nordoanythingexceptgood)andattainastagewhereeverysupplicationofhiswillbeaccepted.[41]
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9ChapterCongregationalPrayer{salatal-jama‘ah},Etc.
The religion of Islam has a significant social dimension, and it has relied on and emphasized this
dimensioninmanyofitsprogramsthroughtheblessedeffectsofunity,solidarityandconsistency.Theholdingofthedailyobligatoryprayersincongregationisoneoftheseprograms.Inthischapter,weshalldealwiththeimportanceofcongregationalprayer{salatal-jama‘ah}andits
variouseffects.ImportanceofCongregationalPrayer{salatal-jama‘ah}Greatrewardsforcongregationalprayerhavebeenmentionedinthehadiths,someofwhichhavebeen
citedbelow:TheMessengerofAllah(S)isreportedtohavesaid:“Theprayerofonewhohearstheadhanbutdoes
notparticipateinthecongregationalprayerofMuslimsforno(justifiable)reasonatallisworthless.”[1]ItisstatedinahadiththatdisparagingcongregationalprayeristantamounttodisparagingGod.[2]
Constant participation in congregational prayer saves a person frombecoming a hypocrite {munafiq}.[3]Andtherearerewardsforeverysteptakentowardcongregationalprayerandthemosque.[4]Thepersonwhogoesoutofhishousetoparticipateincongregationalprayerandwaitsinthemosque
forit,getstherewardofapersonwhoisengagedinprayerfortheentireperiod.[5]Themorethepeoplepresentincongregationalprayer,themoreitsreward.Thisisastatementofthe
MessengerofAllah(S)whosaid:“Thatwhichisgreater(innumber)ismorebelovedbyAllah.”[6]Thereisaninterestinghadithpertainingtothevirtueofcongregationalprayer,apartofwhichhasbeen
mentioned in treatisesonpractical laws{risalahal-‘amaliyyah}.Thefollowing isa translationof thewholehadith:If there is one person {ma’mum} following the prayer leader {imam}, the reward of the prayer
(comparedtothatwhichisdoneindividually)is150times.Fortwopersons,therewardis600times.Forthree,therewardis1,200times.Forfour,therewardis2,400times.Forfive,therewardis4,800times.Forsix,therewardis9,600times.Forseven,therewardis19,200times.Foreight,therewardis36,400times.Ifthefollowersandtheprayerleaderare10inall,therewardoftheprayeris72,800.Butifthenumberofthepersonsprayingexceeds10,nobodyknowsitsrewardexceptGod.[7]ItismentionedinanotherhadiththatGodandtheangelsloveonewholovescongregationalprayer.[8]DuringthetimeoftheProphet(S)wheneverthenumberofparticipantsincongregationalprayerwas
less, hewould search for and inquire about the condition of individuals, saying: “Participation in thedawn{subh}andnight{‘isha}prayersisthemostdifficultofallthingsforhypocrites.”[9]The Holy Qur’an has also mentioned laziness and languidness at the time of prayer as one of the
descriptionsof thehypocrites.[10]Wakingupearly andattendingcongregationalmorningprayerwhilecomingfromareasonabledistanceduringthecoldorwarmseasonisasignofsincerityinfaithandloveofGod.Attendanceincongregationalprayerisnotconfinedtoonlyoneplace.Whereverthepersonmaybe,it
isbetterforhimtofindthecongregationalprayer,participatethereinandencourageotherstodothesame.Concerning the importance of congregation {jama‘ah}, theMessenger of Allah (S) said: “A single
prayer in congregation is better than forty years of prayer at home.”Hewas asked: “Is it one day ofprayer?”Hesaid:“No,itisasingleprayer.”[11]AndtheProphet(S)alsosaid:“Therowsofcongregationalprayerarelikerowsofangelsonthefourth
levelofheaven.”[12]The first congregational prayer tobeheldwasunder the leadership {imamah} of theMessenger of
Allah(S)andwiththeparticipationofHadhrat‘Ali(‘a)andJa‘farat-Tayyar(brotherofHadhrat‘Ali).WhenAbuTalibsawhisson‘Ali(‘a)standingbehindtheProphet(S)inprayer,hesaidtohisotherson,Ja‘far:“Go,followtheProphet.”Thiscongregationofthreepersonswasheldaftertherevelationoftheverse,“Fa’sda‘bimatu’mar”whichissuedtheorderofopenlypropagatingIslam.[13]EffectsofCongregationalPrayerIn addition to the abundant rewards mentioned, observance of religious obligations in the form of
congregationhasalsoamplepositiveeffectsontheindividualandcollectivelifeoftheMuslimummah.Someoftheseeffectsarementionedbelow:1.SpiritualEffectsThegreatestspiritualeffectofcongregationalprayeristhedivinerewardsmentioned.Itisnarratedthat
onenight,‘Ali(‘a)wasbusyinworshiptilldawn.Asdawn{subh}prayerarrived,hesaidtheobligatoryprayerindividuallyandrested.AstheMessengerofAllah(S)didnotseehiminthecongregationforthedawnprayer,hewenttohis
house.HadhratFatimah(‘a)said that ‘Ali’s (‘a)nightvigilwas thereasonforhis failure toattend thecongregationaldawnprayer.TheProphet(S)saidthattherewardnotearnedby‘Ali(‘a)fornotattendingthecongregationaldawnprayerismorethantherewardforthewholenightofworship.[14]TheMessengerofAllah(S)hassaid:“IfIpraythedawnprayerincongregation,itismorelovablefor
methannightvigilandworshiptillmorning.”[15]It is for thesemerits and rewards that if the number of persons praying exceeds 10, the reward of
onerak‘ahcannotbewrittenbytheangelsifalltheskiesweresheetsofpaper,theseaspens,andthetreesink.[16]2.SocialEffectsCongregationalprayerisapreludetounityamongtheranks,closenessofhearts,andpromotionofthe
spirit of brotherhood. It is a kind of informal attendance check, and the best way of identifyingindividuals.Congregationalprayeristhelargest,purestandmosteconomicalgatheringsintheworld.Itisasortof
free-of-chargemeeting, familiarity with each other’s problems, and a platform for social cooperationamongMuslims.3.PoliticalEffectsCongregationalprayerisasymbolofthepowerofMuslims,closenessofheartsandtheirsolidarityin
theirunityofpurpose.Iteliminatesdiscord,strikesfearintheheartsofenemies,upsetshypocrites,andisathornintheeyes
ofthemalevolent.Congregationalprayerisademonstrationofpresenceonthescene,andthelinkbetweentheImamand
theummah.4.MoralandEducationalEffectsIn congregationalprayer, individuals stand in a single row, settingaside all distinctionsofposition,
race, language, wealth, etc. Purity and sincerity of affection toward fellow human beings is aroused.Meetingoneanotherinrowsofworship,makesbelieversexperienceasenseofbelongingthatengenderscourage,powerandhope.Congregationalprayercreatesasenseoforderanddiscipline,alignment,andtime-consciousness.It effaces the spirit of individualism, schism and isolation, while engendering a sense of struggle
againstarroganceandselfishness.Congregationalprayerteachesunityofexpression,direction,objective,andleadership.Andsincethe
mostpious,meritoriousandknowledgeablepersonmustbetheonetoleadthecongregation,itisakindoftrainingandpromotionofknowledge,pietyandjustice.Congregationalprayergetsridofrancor,resentmentsandsuspicionsbetweenindividualsandelevates
thelevelofknowledge,servitudeandhumilityamongthosepraying.Itisbecauseofalltheseeffectsthatcongregationalprayerhasbeenmuchenjoined.Evenwhenablind
manrequestedexemptionfromgoingtothemosque,theProphet(S)saidtohim:“Tiearopefromyourhouse to the mosque and with its help you will arrive at the mosque (and return homeafterward).”[17]TheMessengerofAllah(S)didnotevenpermitblindmentoabandoncongregationalprayer.[18]Onthecontrary, theharsh treatmentof thosewhodonotgive importance tocongregationalprayer is
anothersignofitsimportance.It is stated in the hadiths that one should not give a woman in marriage to such people[19] nor
introducethemtoanybody.[20]TheLeaderofCongregationalPrayerIncongregationalprayer,thepersonstandinginfront,leadingthepeopleiscalledtheimam.Somealso
callhimthe‘leader’.InthesociopoliticalsystemofIslam,theonewhoisinchargeofleadingagroupmust possess a set of virtues and merits so that his merits also serve as an inspiration to others. Incongregationalprayer,theimammustbeabovetherestinknowledge,action,piety,andjustness.Weread inhadiths: “Place in front themostvirtuousamongyou”[21]and“thebest amongyou” and
followhim.[22]Therearealotofhadithsinthisregardsomeofwhicharequotedbelow:Theleaderofthecongregationmustbeonewhosefaithandcommitmentthepeopletrust.[23]
Imamas-Sadiq(‘a)said:“TheimamofthecongregationisonewholeadsyoutowardGod.So,beawareofwhomyouarefollowing.”[24]AbuDharral-Ghaffarisaid:“Yourimamisyourintercessor{shafi‘}ontheDayofResurrection.So,
donotletyourintercessorbeamongtheignorantandtransgressing.[25]FollowingunknownindividualsandthosewhohaveextremeviewswithrespecttoreligionorImamate
hasbeenforbidden.[26]Individuals insocietywhohavereceived lashes forcommittinganopensin,orareillegitimatechildrencannotbecomeanimamofthecongregation.[27]Theimamofthecongregationmustbeacceptedbypeople;otherwise,theprayerwillnotbeaccepted
byGod.[28]Ontheexegesis{tafsir}ofthisnobleverse,
﴿ دجسم لك دنع مكتنیز اوذخ ﴾
“Looktoyouradornmentateveryplaceofworship,”[29]Imamas-Sadiq(‘a)said:“Theadornmentofaplaceofworship{masjid}istheworthyleaderofthe
congregation.”[30]Ofcourse,wearingcleanclothes,andapplyingperfumearealsomentionedinsometraditionsas“the
adornmentoftheplaceofworship”.Imam al-Baqir (‘a) said: “The imam of the congregation must be from among the learned
scholars.”[31]TheMessengerofAllah(S)said:“Anyonewhostandsinprayerbehindalearnedimamislikestanding
behindmeandHadhratIbrahiminprayer.”[32]Theimamof thecongregationmust takeintoaccount theweakestoneamongthecongregationandhe
mustnotconductalengthyprayer.[33]Fromthissetofhadiths,thesensitivepositionoftheleaderofcongregationalprayercanberealized.SelectionofCongregationalPrayerLeaderSuperiorityandpreeminentvirtuecomparedtotherestisarequisitefortheleaderofthecongregation.
If there ismore thanone personworthy to be followed, the traditionsmention some conditionswhichteachustoinclinetowardcertainvaluestochoosethebest.Amongtheseconditionsarethefollowing:1.Theonewhosepronunciationandrecitalisbetter;2.Theonewhoisforemostinthemigration{hijrah};3.Theonewhohasmoreknowledgeofreligionandismorelearned;4.Theonewhoisolder;5.TheonewhoismorefamiliarwiththeQur’an;6.Theonewhoismorehandsomeandgood-looking.[34]7.Thehosthasprecedenceovertheguestinleadingthecongregation;and.8.Thepermanentimamofthecongregationhasprecedenceovertheonewhoisnewtothemosque.Amongthemerits,theissueofbeingmoreknowledgeablehasbeengiventhemostemphasis.Thisstate
ofbeinglearnedandknowledgeableisaconditionandadvantageinallcasespertainingtoleadershipandheadship.Itisstatedinahadith,thus:“Ifsomeoneisassumingthepostofleadershipinacongregationinwhich
thereisapersonmoreknowledgeablethanhim,thatcongregationtilltheDayofResurrectionwillbeinastateofdownfallanddisgrace.”Ofcourse,asstatedinahadithearlier,theimamofthecongregationmustbeacceptedbythepeople.
Thisacceptabilityisacquiredthroughknowledge,purity,justness,humility,andgoodmanners.Itmustnotbeforgottenthatsometimes,withtheaimofstrikingablowtoIslamandthe‘ulama’, the
enemiesandhypocritestrytotarnishtheimageofacongregationalleaderthroughrumor,calumnyandliesinordertoisolatehim.Thevigilanceofthepeopleistheantidotetothissatanicplot.Onemustnotstandinacongregationalprayerbehindapersonwhohaslosthispopularitythroughtransgression,sinandbadmanners,butbehindapersonwhosepopularitymighthavediminishedthroughtheevilplotsofenemies!JustnessofCongregationalPrayerLeaderJustnessisanimportantconditionforthecongregationalprayerleader.
Justnesshasbeendefined in thebookson jurisprudence. ImamKhomeini (mayhis soulbe sanctified),whoisoneofthedistinguishedjurists{fuqaha},says:“Tobejust{‘adil}isaninnerstateofbeingthatkeepsthepersonawayfromcommittingmajorsins,andtherepetitionandpersistenceinthecommissionofminorsins.”[35]
Purity,pietyandavoidanceof sinareamong the signsof justness. Inviewof the importanceof thischaracteristic in the Islamic system, Islamic jurisprudence, and theConstitution, the possession of thismeritisarequisiteforthehigh-rankingofficialsandholdersofsensitiveposts.Besides,importantworksofthecountryandaffairsofthepeoplemustbeundertakenbyjustindividuals.Letusdrawourattentiontosomeofthecasesinwhichjustnessisarequisite:Indevotionalmatters,congregationalprayerleadermustbejust.Inpolitico-religiousaffairs,suchasFridaycongregationalprayer,thepersonwhodeliversthesermon
{khutbah}andleadtheprayermustbejust.Inpolitico-legalissues,suchasrepresentationintheMajlis(Parliament)andtheenactmentoflaws,the
opinionofjustjuristsundertherubricof“CouncilofGuardians”{shura-yenegahban}isindispensable.In legal questions, the granting and acceptance of rights must be done with the testimony of just
individuals.Inpenalissues,theimplementationofIslamichudud[36]andpunishmentoftheiniquitousandguiltyis
possibleifjustindividualsbearwitnesstotheiroffencesandcrimes.Ineconomicmatters,thepublictreasurymustbeinthehandsofjustindividuals.In socio-cultural affairs, the dissemination and airing of newsmust be done by just people, and the
newsspreadbyatransgressor{fasiq}shouldnotbetrusted,unlessdueinvestigationandinquiryhasbeencarriedout.In military issues, the commander-in-chief must have leadership qualities, a requisite of which is
justness.Therefore,tobejustisoneofthekeypillarsofthepoliticalsysteminIslam.Itisindispensableinthe
designationofsocialresponsibilities,andthemanagementoflife’saffairs.MeansofRecognizingJustnessItistruethatbeingjustandavoidingsinarepersonaltoindividualsandinnerqualitiesofcharacter,but
it is possible to detect these virtues through outward signs in the life and actions of individuals. Thetraditionspointoutsomecriteria,theexistenceofwhichmakesapersonworthyofbeingregardedasjust.Imamas-Sadiq(‘a)wasasked,“Whoisjust{‘adil}?”Hesaid:“Itishewhokeepshiseyesawayfrom
thosewhoarenotmahram{individualswhomhecouldmarry},histonguefromsin,andhishandsfrominequity.”[37]Inahadith,theMessengerofAllah(S)describesajustandgenerouspersoninthismanner:“Hewho
doesnotcommitinequitywithpeopleinhisdealings,doesnottellliesinhisspeech,anddoesnotbreakhispromises,isamongthosewhosepietyisperfectandwhosesenseofjusticeismanifest.”[38]Imamas-Sadiq(‘a)wasasked:“Howcanweidentifythejustperson?”Hesaid:“Thejustpersonishe
whoismodestandchaste;whodoesnotdrawhimselftowardsinineating,speechandcarnaldesire;whoshunsmajorsinssuchasadultery{zina},usury{riba}, intoxicants, fleeingfrom jihad (whichhaveallbeen explicitly forbidden by theQur’an); andwho does not desist from attending the congregation ofMuslims except under justifiable circumstances. Such a person is just and it is unlawful for people toquestionhisshortcomingsandtomalignhim.”[39]Wereadinanotherhadith,thus:“Beoptimisticaboutthepersonwhoperformshisfivedailyobligatory
prayersincongregationandaccepthistestimony.”[40]Perhaps,whatthejuristsareexpressingasthe“outwardgoodness”withrespecttojustnessisthathis
presence in ceremonies and congregations ofMuslims and his absence from centers of corruption andindecencypersuadepeopletotrusthim,andinthismannerheisrecognizedasajustandgoodperson.Regarding justwomen, Imamal-Baqir (‘a) says: “The fact that sheobserves the Islamicdress code
{hijab} and belongs to a respectable family, obeys her husband, and shuns unscrupulous acts andunpleasantgesturesshowsthatsheisjust{‘adil}.”[41]
In some traditions, transgressors {fasiqun} are identified as those who receive lashes in publicbecauseoftheiropenabominablesins,orthosewhoareknownamongthepeoplefortheirwickednessandimpiety,orthosewhoaresuspectedofsomethingbad.[42]Ofcourse,thejustnessofapersondoesnotmeanthathenevercommitssinthroughouthislifebecause
thisqualityisonlytruewithrespecttotheprophets{anbiya’}andinfalliblesaints{awliya’}(‘a),butthefactthathehasnotbeenseencommittingmajorsinsisenoughtoregardhimasjust.Thefactshouldnotremainunsaidthatifapersondoesnotconsiderhimselfjustandevendeclaresso
to the people, but the people recognize him as just and pious, he can be the leader of congregationalprayersandthepeoplecanfollowhim.Ifthepeopleareinclinedtofollowhimhemustnotrefuse.[43]If after the congregational prayer, it becomes known that the imam of the congregation is not a just
person, the prayers performed by following him in the congregation are valid and there is no need torepeatthem.[44]WhySomePeopledonotParticipateinCongregationalPrayers?Notwithstandingallthoserewardsandeffectsofcongregationalprayer,somepeoplearedeprivedof
thisgreatblessing.Itisregrettabletoobservethattheydonotgiveimportanceandpayheedtoit.Eventhosewhoare in theneighborhoodofamosquedonotattendthecongregationofMuslims.Sometimes,lamentablyandpainfully,themosquesareempty.Therearevarious reasonswhypeopledonotparticipate incongregationalprayers.Someare really
excusedand their reasonsare justifiable,but inmostcases, invalidexcusesarepresented.Asurveyofsuchreasonsandexcusesispresented:Somepeopleareunawareoftherewardsforattendingcongregationalprayer.Onaccountof theunpleasantbehaviorofsomeworshippers in themosque,somepeopledonotgive
importancetocongregationalprayer.Therearesomewho take thebadbehaviorof thecongregationalprayer leaderas the reason fornot
attending,consideringitascontrarytothequalityofjustnessrequiredforanimam.Some people refrain from participating in congregational prayer because of the difference of their
politicalviewswiththatoftheimamoncertainsubjects,figures,etc.Someindividualsaredeprivedofgreatrewardsforattendingthecongregationalprayerowingtotheir
socio-economicpreoccupationsanddailyundertakings.Somearediscouragedbecauseofthelukewarmtreatmentofthepeopleinthemosque,andthus,theyno
longergothere.Therearethosewhoassociatetheshortcomingsoftheimam’skithandkintohimandthus,theydonot
accepthimasimam.Some people regard their participation in congregational prayer as contributing to the increasing
popularity of the imam and thus, they refrain from doing so without substantiating the unjustness oftheimam.Outofarrogance,therearepeoplewhoarenotwillingtoparticipateincongregationalprayerunderthe
leadershipofayoungorpoorpersoninspiteofhisbeingsincere,committedandmeritorious.Therearealsothosewhoarelazyandself-indulgent,andintheactsofworshiptheyarelanguidand
indolent.Theytreatcongregationalprayerasa‘burden’insteadofan‘obligation’andtheyseldomdesistotherworkstojoinotherMuslimsinprayer.Someindividualsavoidthemosquebecauseofthelongevityofcongregationalprayer.Somedonotparticipateincongregationalprayerbecausetheydonotliketheguardiansorcaretakers
ofthemosque.Thesearejustsomeofthereasonswhysomepeopledonotparticipateincongregationalprayer.Asyoumusthaveobserved,mostofthesereasonsareunjustifiableexcuses.
If the religious awareness and growth of people reaches the point where they set aside theabovementionedfactors;andwithsincerityandsolidarity,sittogetherinwell-orderedlines;payattentionto the great rewards of congregation; do not regard the imam’s bad gesture as inconsistent with hisjustness;notassociatethesinsofhisrelativeswithhim;andtakeintoaccounttheabundantblessingsandpositive effects of this “religious gathering”, a flourishing of the mosques will be observed, and the‘thinness’ofcongregationalprayerswillvanish.Ofcourse,theintellectualandmoralcompetenceoftheimam,thewarmandeducationalatmosphereof
mosques, the worthy and respectful behavior with congregational prayer participants, particularly theyoungstersandadolescents,couldplayanimportantroleinattractingthemtothemosque—theMuslims’centerofspiritualityandunity.Theinvolvementofthecultural,propagational,andeducationalofficialsofthecountryisalsocrucialinthiscontext.Ifcoaches,teachersandparentsthemselvesparticipateincongregationalprayers,prayinthepresence
oftheirpupilsandchildren,orgotothemosques,theywillserveasaninspirationforthem.If only schools were built near the mosques, it would facilitate the pupils’ participation in
congregationalprayers.Traveler’sPrayerPrayer is a very important obligatory act, the performance of which can never be suspended by a
person—evenwhile traveling, insickness,on thebattlefield,on thevergeofdrowning,etc.Ofcourse,according to particular circumstances, prayer will assume different forms, but it will always beobligatoryonman.Whiletraveling,theMuslimmustbeheedfulofhisprayers.Whetherinatrainorbus,incoldorwarm
weather,havingampletimeorinahurry,heshouldnottreatprayerasinsignificantandforgettoperformit.Whenthebusortrainstopsforprayerorfood,onemustnotmisstheopportunityofofferinghisprayer.Andifthevehicledoesnotstop,heneedstorequestthedrivertostopforashortwhile.ConditionsforShortened{qasr}PrayerThroughouthisjourney,thetraveler{musafir}hastoshorten{qasr}hisfour-rak‘ahprayers,subject
tothefollowingeightconditions:[45]First:Histravelmustnotbelessthaneightfarsakhs[46]asdefinedbyreligiouslaw.Second:Heshould intendat the timeof thecommencementof the journey, tocoveradistanceof (at
least)eightfarsakhs.Third:Heshouldnotchangehismind(ofcoveringtheabovementioneddistance)whileonhisway.Fourth:Hedoesnotintendtopassthroughhishometownandstaythere,ortostayatsomeplacefor10
daysormore,beforehereachesadistanceofeightfarsakhs.Fifth:Heshouldnottravelforharamactivityandhistravelmustnotbeforthecommissionofsin.Sixth:Heshouldnotbeanomad,whoroamaboutinthedeserts(andtemporarilystayatplaceswhere
theyfindfoodforthemselves,andfodderandwaterfortheiranimals,andagainproceedtosomeotherplaceafterafewdayshalt).Seventh:Hisprofessionshouldnotbetraveling(thatis,hisworkinvolvestraveling;orthattravelingis
themeansofhissubsistence,likethecamelrider,driver,herdsman,andsailor).Eighth:Heshouldreachthelimitoftarakhkhus,[47]thatis,atapointbeyondwhichtravelingbegins.TenDaysofStayIfapersonintendstostayfor10daysormoreatacertainplacewhiletraveling,heshouldperformhis
prayersinfull(notshortened).Ifhistrueintentionistostayforlessthan10days,hecannotoutwardlyintendfor10daysofstayand
thusprayinfull.Ifpriortothepassingof10days,thepersonchangeshismindforsomereasonsanddecidestoreturn
home,heshouldprayinfullduringtheremainingdaysofhistravel.Ifapersonreacheshishometown{watan}duringhisjourney,andmakesastopoverthere,heshould
offerfullprayersaslongashestaysthere,unlesshechangeshisplaceofresidenceandhasnointentiontoreturntohishometown.Theperson’splaceofbirthishisoriginalhometown{watan}unlesshemigratesfromthere.Theother
placechosenbythepersontostaypermanentlyisregardedashisadoptedhometown.Ifapersonislivingintwoplaces,bothplacesareconsideredashiswatan.Solongasthepersonhasnointentionofstayingpermanentlyinacertainplaceotherthanhishometown,thatplacecannotbetreatedashiswatanunless,withouttheintentionofstayingthere,thepeopleconsideritashishometown,becauseofhislongstay.Anyonewhoseprofessionistraveling(suchasdrivers,pilots,etc.)orwhoseoccupationisrelatedto
traveling,andassuchisalwaystraveling,heshouldperformhisprayersinfull.[48]Atravelercanoffereithershortenedorfullprayersinfourplaces:(1)Masjidal-Haram(inMakkah);(2)Masjidan-Nabi(inMedina);(3)Masjidal-Kufah(inKufah,Iraq);and(4)TheshrineoftheDoyenoftheMartyrs(‘a),andthemosqueattachedtoit(inKarbala’,Iraq).[49]Intheseplaces,inordertoobtainmorebounties,atravelercanofferhisprayersinfull.Compensatory{qadha}PrayerPrayer isamong thedutiesofman towardhisCreatorand tooffer so is incumbentupon theobliged
person.Aperson,whodoesnotofferhisobligatoryprayeronitsprescribedtimeforanyofthefollowingreasons; such as forgetfulness, unconsciousness, intoxication, the lack of opportunity, being undercompulsion, out of heedlessness, committing sin, is offered, but later discovered that it was invalid{batil},mustoffercompensatory{qadha}prayer.Of course, the ladies who have to miss the daily prayers, or any other obligatory prayers, due
tohaydh[50]ornifas,[51]donotneedtoofferanyqadhaforthem.Anyonewhohastoofferqadhaprayershouldnotabandonittotallythoughitisnotobligatorytooffer
itimmediately.So longasman isalive, thoughhe isexcused fromofferinghisprayers,anotherpersoncannotoffer
themafterwardasqadha.Qada prayer may be performed in congregation and it is not necessary for the participants in the
congregationtosayqadhaprayerforanidenticalprayer.Forexample,onemaysayqadhaprayerforthedawn{subh}prayerinthecongregationformaghriband‘isha’prayers,orviceversa.Theprayerthathasnotbeenofferedinthepast,shouldbeperformedinqadhainthesamemannerin
termsofthenumberofrak‘ahs.Forexample,apersonwhoistravelingshouldoffertheqadhaforafour-rak‘ahprayerinfull.Andifwhiletraveling,apersonmisseshisnoon{zuhr}prayer,inhishometownheshouldofferitsqadhainashortenedmanner,i.e.intworak‘ahsinsteadoffour.[52]
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10ChapterOtherPrayers
Sofar,dailyrecommended{mustahabb}andnawafilprayers,post-prayerdevotionalacts{ta‘qibat},
prayerofatraveler{musafir},andcompensatory{qadha}prayerhavebeendiscussed.Thesetwotypesof prayer are the same daily obligatory prayer under particular circumstances (in travel, or after itsappointedtime).There are other prayers, however, some of which are obligatory while others are emphatically
recommended{mutahabbmu’akkad}. In order to complete the discussion about prayer,we shall alsodealwiththeminbrief.FridayCongregationalPrayer{salatal-jum‘ah}IntheweeklysocialceremonyofMuslims,Fridaycongregationalprayer{salatal-jum‘ah}occupiesa
specialstatus.Itisnotonlyanactofworship,butalsoamanifestationofMuslimpowerandthegrandeurof Islam. It increases the awareness of followers of theQur’an and is considered a “religio-politicalprayer”.RegardingFridaycongregationalprayer,theHolyQur’ansays:
﴿ عیبلٱ اورذ و هللا ركذ ىلإ اوعساف ةعمجلٱ موی نم ة ولصلل يدون اذإ اونمآ نیذلٱ اهیأ ای ﴾
“Oyewhobelieve!WhenthecallismadeforprayeronFriday,hurryuptowardtheremembranceofAllah,andleaveallbusiness.”[1]MannerofOfferingFridayCongregationalPrayerDuring the period of occultation {‘asr al-ghaybah} of Imam al-Mahdi (‘a), Friday congregational
prayer iswajib takhyiri and one has the option to offer the Friday congregational prayer or the noon{zuhr}prayer.Fridaycongregationalprayerconsistsoftworak‘ahsanditmustbeperformedincongregation.Before the prayer, there are two obligatory sermons {khutbayn} in which the khatib {the one
delivering the sermons}shares socio-political issueswith thecongregationapart from inviting them toobservepiety.Itsappointedtimeisfromthebeginningofzuhruptoaboutanhouraftertherecitalofitsadhanand
laterthanthat,itisnolongerpermissible.The number of persons offering Friday congregational prayer should be at least five, including
theimam.Thedistancebetween the twoplaceswhereFridaycongregationalprayersareofferedshouldnotbe
lessthanonefarsakh(approximately3miles).Itisobligatory{wajib}tolistentothesermonsoftheFridaycongregationalprayer.Non-participation
intheFridaycongregationalprayerfornoreasonatallisasignofhypocrisy{nifaq}.It is better for the prayer leader in the first rak‘ah to recite Surah al-Jum‘ah after Surah al-
HamdandSurahal-Munafiquninthesecondrak‘ah.TheMessengerofAllah(S)hassaid:“ThroughtheSurahal-Jum‘ah,Godhashonoredthebelievers.”
Thus, as glad tidings for them, theProphet (S) hasmade it his tradition {sunnah} to reciteSurah al-Jum‘ah,andasareproachtohypocrites,hehasregardeditnecessarytoreciteSurahal-Munafiqun.[2]ImportanceofFridayCongregationalPrayerTherearemanyhadithswhichhavebeennarratedinthisregardanditisimpossibletodealwiththem
here.[3]TheMessengerofAllah(S)hasregardedFridaycongregationalprayerastheHajjpilgrimageof the
poor[4]andasameansofforgivenessofsins.FridaycongregationalprayerdemonstratesthepowerofMuslimsandisameetingplaceofthefaithful
worshippers.At thebeginningofmigration{hijrah}, theApostleofAllah(S)held thefirstFridaycongregational
prayerforthepeopleofMedinalayingthefoundationofthissplendidandconstructivegathering.Thisprayerhaspoliticalandadministrativedimensions.ThekhatibandimamofFridaycongregational
prayer is either the ruler ofMuslims or appointed by the leader to assume the post. There aremanyconstructiveeducationalandsocialblessingsandeffects this‘politicalworship’.Someof themare thefollowing:1.CultivatingtheSpiritofFraternityandBrotherhoodAllpeoplefromdifferentplacesgatherinasingleprayergroundandsittogether,withoutdistinctionof
raceandcolor.Whatever ispresent inacongregationalprayer is fargreaterandstronger in theFridaycongregationalprayer—thisweeklygatheringofMuslims.2.FormationoftheIslamicForcesThisactofworshiporganizestheMuslimsaroundtheaxisofworshipandprayer,andstrikesfearin
theheartoftheenemyaswellasthwartstheplotsandintriguesofthediscord-mongers.3.IntellectualandPoliticalDevelopmentoftheMuslimsAccording to the exigency of subject matters, the information given during Friday prayer sermons
makesthepeopleawareofpoliticalissuesconcerningtheircountryandtheworld.Byfamiliarizingthemwithsocialresponsibilities,theytendtohavegreaterparticipationinthesocietyscene.4.EnhancingtheSpiritofCollectivityFriday congregational prayer gathers the scattered drops of human beings into a single ocean, and
throughmutualcommunicationandacquaintance,everybodyacquires thespiritofcollectivity,and thus,dissensionandindividualismgraduallyvanish.5.TheCenterforMobilizationThe Friday congregational prayer stronghold is the best place to invite people and mobilize them
forjihad,defence,solvingsocialproblems,andrenderingassistance toothers.Thisgloriouspowerofthemasses that is formed in the Friday congregational prayer has always been the focus of attention.DuringtheearlydaysofIslam,theMessengerofAllah(S)andtheCommanderoftheFaithful(‘a)usedtomobilizethepeopleanddispatchthemtothearenasofjihad.[5]LifeConduct{sirah}oftheHolySaints{awliya’}Theconduct{sirah}oftheMessengerofAllah(S)andtheinfallibleImams(‘a)inrelationtoFriday
congregationalprayerbespeaksofitsimportanceandtheneedtoincreaseeffortsforthisobligation.Itisrecordedinthehadiththat‘Ali(‘a)said:“DuringThursday,donottakemedicinethatweakensthe
body.”Hewasaskedforthereason.Hesaid:“SothatitdoesnothinderyoufromattendingtheFridaycongregationalprayer.”[6]Imam as-Sadiq (‘a) says: “The companions of the Prophet used tomake preparation for Friday on
ThursdaybecauseonFridaythetimeislimited(becauseoftheirworks).”[7]The Commander of the Faithful (‘a) used to free those who were imprisoned on account of debt,
accusation,andthelikesothattheycouldattendtheFridaycongregationalprayerwhiletheirguardiansused to guarantee that they would return to the prison cell. The Imam (‘a) also used to allow theimprisonedtransgressors{fasiqun},underguard,toparticipateinthecongregationalprayer.[8]AsatokenofcommemoratingFridaycongregationalprayerandglorifyingtheserites,‘Ali(‘a)usedto
attendthecongregationalprayerbarefooted,holdinghisshoeswithhislefthandsaying,“Thisprayerhasaspecialdivinestatus.”HeusedtodosooutofhumilityinthepresenceoftheLord.[9]Keepingthisinview,theimportanceofthisobligatoryactbecomesclear,andanycommittedMuslim
mustnotbeheedlessofattendingthispolitico-religiousassembly.TheImamoftheummahhassaid:“TheFridaycongregationalprayerwhichisademonstrationofthe
sociopolitical power of Islammust bemademore splendid and substantial.The great and dear nationshould keep this Islamic fortress asmajestic and splendid as possible so that by its blessing, plots oftraitorsandintriguesofcorruptorswouldbethwarted.”[10]‘IdPrayersIslamicoccasionsareameansofremindingMuslimstorememberGod,theExalted.Formostofthese
occasions,specialsupplicationsandprayershavebeenmentioned.Salatal-‘idistheprayerconsistingoftworak‘ahswhichisofferedon‘Idal-Fitrand‘Idal-Qurban.Contrarytoothercelebrationsandfestivitieswhichareassociatedwithheedlessness,self-indulgence
and sensual desires, Islamic festivity is accompanied by prayer, supplication, alms-giving and charity,washing{ghusl}andpurification,etc.Now,weshallbrieflyexplaintheprayerofthesetwofestivals:‘Idal-FitrPrayerOnthefirstdayofthelunarmonthofShawwal,whichis‘Idal-Fitr,onemustofferprayeringratitude
for awholemonthofworship and fasting.During the timeof thepresenceof the infallible Imam, thisprayerisobligatoryandmustbeperformedincongregation,butinourtimeitismustahabb.Itcanbeoffered fromsunriseof thedayof ‘Id up tomidday,butperforming it earlier in theday is
recommended.In the first rak‘ah, after the recital of Surah al-Hamd and another surah, one must
recitetakbir{“Allahuakbar”}fivetimesandperformqunutaftertakbir.Inthequnutanysupplicationmayberecited,butitisbettertorecitethesupplication,“Allahummaahlal-kibriya’iwa’l-‘azamah…”Therearefourtakbirsinthesecondrak‘ah,andaftereachtakbir,qunutisrequired.Becauseofthepeculiarspiritualityitpossesses,the‘Idal-FitrprayermakesheartsawareofGodand
createsastateofrepentance,followedbyaskingforforgiveness.Itisrecommended{mustahabb}forapersontotakeabath,reciteaparticularsupplicationandprayinanopenspace.Imamar-Rida(‘a)says:“Godhasmadethisdayasadayoffestivitysothat theMuslimscangather
together andglorifyHim forHisblessings and favors.Thus, this day is a dayof festivity, of fraternalgathering,alms-giving,spiritualdelight,andbenediction.”[11]In this noble hadith, the philosophy of the prayer and festivity {‘id} has been stated under the
followingheadings:(1)fraternalgathering;
(2)alms-givingandattendingtothepoor;(3)dutifullyincliningtowardGod;and(4)humblyentreatingtheLord.Alloftheserefertothespiritualandmysticaldimensionofthesaidprayerandreligiousrites,aswell
as the social effects andbenefitswhich thepeopleobtain.Bygiving their zakatal-fitr,[12]the peopleprovidesustenancetothepoorandneedy.Inanotherdimension,attentionisdivertedtowardthedeprivedones,‘Idal-Fitrisregardedasthe“feastofthepoor”.Inadditiontosociopoliticaleffectsofthisgloriousannualgathering,it isasymbolofthepowerand
gloryoftheMuslimummah.[13]DivineGiftThemainthingwhichcanberequestedfromGodinthisprayerisforgivenessandmercyaswellasthe
acceptanceofworship.ThisisthebestgiftthatGodgrantstotheworshipperswhohavefasted.Imam al-Baqir (‘a) says: “TheMessenger of Allah (S) said that whenever the first day of Shawwal(i.e.,‘Idal-Fitr)arrives,acallerfromGodcriesout,“Obelievers!Hurrytogetyourgifts”.”Then,theImam(‘a)turnstowardJabirandsays:“OJabir!ThegiftsofGodarenotlikethegiftsofkings…Todayisthedayof(divine)gifts!”[14]‘Idal-FitrasaSceneoftheDayofResurrection{qiyamah}Oneof theeducationalandconstructiveeffectsof ‘Idal-Fitr prayer is that in the saidgathering for
supplicationandentreatinginopenspace,manisremindedofGod,theDayofResurrectionandhisneedofdivinemercy,whilethesceneoftheDayofResurrectioncomesintoview.RememberingtheDayofResurrectiononthatdayisenjoinedbytheCommanderoftheFaithful(‘a).Itisrecordedinthehadiththatonacertain‘Idal-Fitr,theCommanderoftheFaithful(‘a)saidtothe
peopleinasermon:“Opeople!Thisdayofyoursisthedaywhenthegoodonesshallreceivereward.Onthisday,theevil-doersshallbeinloss.Thisdayisthedaymostsimilartoyourresurrection.Yourcomingoutfromyourhousesandgoingto
theprayergroundcallstomindyourcomingoutofyourgraves.YourwaitingfortheprayerremindsusofthegatheringinthePresenceofGodontheDayofResurrection.Yourreturninghomeaftertheprayerisreminiscentofyourreturntoyourdwelling,eitherinparadiseorhell.”[15]Onacertain‘Idal-Fitr,Imamal-Mujtaba(‘a)cameacrosssomepeoplewhowerebusylaughingand
playing.The Imam (‘a) said to his companions: “GodhasmadeRamadhan as a ground to compete inobtainingHismercyandpleasure.Someareaheadwhileothersareleftbehind.Whatissorrowfulisthatonthisdayofreward,thelatterarebusylaughingandplaying.”[16]‘Idal-AdhhaPrayerThe tenth day of Dhu’l-Hijjah is ‘Id al-Qurban (or al-Adhha). It is one of the most auspicious
festivitiesofIslam,withspecificpracticesandsupplications.Oneofthemisthe‘Idal-Qurbanprayer.Likethe‘Idal-Fitrprayer,itconsistsoftworak‘ahs.It isalsoofferedinthesamemanner,at thesametime,andunderthesameconditions.Whether on the day of ‘Id al-Fitr or ‘Id al-Qurban, takbirs are to be recited before and after the
prayer(inthecaseof‘Idal-Qurban,uptotentakbirsafterthe‘Idal-Qurbanprayer),whichallcontaintheglorificationofGod,monotheism,Hisgreatness,andourgratitudeforHisblessingofguidance.[17]In the qunut of the ‘Id al-Adhha prayer, as in the previous ‘id prayer, it is better to recite the
supplication,“Allahummaahlal-kibriya’iwa’l-‘azamah…”[18]In this supplication,we recognize andrememberGodthroughHisgreatness,omnipotence,clemency,mercy,andforgiveness.ForthesakeofthisgreatdaywhichisadayoffestivityfortheMuslimsandasourceofnobilityandpridefortheProphetand
his descendants (‘a), we beseech God to send salutations toMuhammad and his progeny (‘a) and tobenefitfromHisblessingsandgoodthings.ThestatementmadeinthissupplicationisthemostcomprehensiverequestthatmaybeaskedfromGod.
WerequestthefollowingfromGod:OGod!IncludemeinwhatevergoodnessYoubestowedonthisdayuponMuhammadandhisprogeny.AndalsotakeawayfrommewhateverevilYoutookawayfromMuhammadandhisprogeny.
OGod!IaskYouforthebestofthingswhichYourrighteousservantshaveaskedofYou.AndIseekrefugeinYoufromwhateverevilYourrighteousservantshavesoughtrefugeinYou!‘IdPrayerasaPrerogativeoftheLeaderInIslamaffairspertainingtoFridayand‘Idcongregationalprayersareamongthepostsdesignatedto
therightfulgovernmentandIslamicleadership.Ifoppressivepowersassumetheposts toadvancetheirownobjectives,itisanactofusurpation.Even designating individuals to conduct the Friday and ‘Id congregational prayers and
theHajjpilgrimageisoneoftheprerogativesandfunctionsofthegovernmentandguardianoftheaffair{wilayahal-amr}.Therefore,suchaffairsbeingincontroloftheunworthyindividualsismournfulfortheprogenyofMuhammad(S).InahadithImamal-Baqir(‘a)haspointedtothisfact:“Thereisno‘Idal-Adhhaor ‘Idal-Fitr forMuslims inwhich thegrief and sorrowof theprogenyofMuhammadarenotaggravatedandrevived.”TheImam(‘a)wasaskedaboutthereasonandhesaid:“ItisbecauseonthatdaytheAhlal-Baytcouldseetheirrightsinthehandsofothers!”[19]Andwhich state of being oppressed is graver for the infallible progeny than the fact that even the
Islamic festivitiesare sorrowful for them,as they remind themof theusurpationof their rightsand thedeviationoftheleadershipofsociety!SalatAl-Ayat{PrayerfortheSigns}Somephenomenaoccurringinnaturehaveuncommoncharacteristicswhichcreatefearamongpeople,
andattimes,bringaboutsuperstitiousandpolytheisticideasinthemindsoftheignorantandheedless.It is the duty of religionswith heavenly origins to drawminds toward the original factors of these
phenomenaandpreventmentaldeviation.InIslamaparticularprayerhasbeenmadeobligatoryforsuchphenomena,sothatthepeopleturntheir
attentiontowardGod,theCreatoroftheuniverse,andregardHispowerasthesourceofthesechangesandoccurrences.ThisprayeriscalledSalatal-Ayat{Prayer for theSigns}because it isofferedat theemergenceofnaturaleventswhicharedivinesignsandsymbolsintheworld.We read in the books on practical laws that salat al-ayat is obligatory upon the occurrence of the
followingphenomena:(1)solareclipse{kusuf};(2)lunareclipse{khusuf};(3)earthquakes,and(4)thunderandlightning,andblackandredwindsthatfrightenmostpeople.[20]Salatal-AyatasaLessononMonotheism{Tawhid}Theoccurrenceofsucheventswasconsideredbythenarrow-mindedonesasasignofnature’swrath
and gods’ anger. Since they were unaware of the nature and causes of these events, they used to beheedlessofGodandfocustheirattentiontolifelessnature.Inparticular,thesun-andmoon-worshippershadtheirownsuperstitiousideas.Offeringsalatal-ayatismeanttodrawtheattentiontowardthePrimarySourceofcreationandnatural
changes,viz.GodtheExalted.Italsogivesalessononmonotheism{tawhid}.
ItisnarratedthattherewasasolareclipsewhenIbrahim,asonoftheProphet(S)diedinchildhood.ThepeoplestartedsayingthatthelossoftheProphet’s(S)maleoffspringwasthereasonbehindthesolareclipse. In a bid to correct thewrong notions and assumptions, theApostle ofAllah (S)mounted thepulpit{minbar}andafterpraisingandextollingGod,hesaid:“Opeople!ThesunandmoonareamongthesignsofAllah.TheyrunontheirrespectivecoursesbyHiscommandandtheyaresubservienttoHim.Eclipsestake
placenotonaccountof thedeathor lifeofanyone.So, if there isasolaror lunareclipse,youofferaprayer.”Afterthisspeech,hewentdownfromthepulpitandalongwiththepeopleheofferedaprayerfortheeclipse.[21]WecanlearntwolessonsfromthisbehavioroftheProphet(S):OnelessonisthattheProphet(S)firstenlightenedmindsaboutnaturalphenomenonandthenperformed
aprayerforthenaturalsigns.Itimpliesthatproperunderstandingandcorrectthinkingaremoreimportantthanworshipandprayer.TheotherlessonisthatsincehewasamanofGodandatruemessenger,hespokethetruthanddrew
thepeople’sattention towardGod.On thecontrary, thedeceiversanddemagogueswouldperhaps takeadvantageofsuchaneventtodrawattentiontowardthemselves.Theywouldanalyzeandinterpreteventhenaturalhappeningsfortheirselfishdesires.Imamas-Sadiq (‘a) narrated that his father said: “Earthquakes, solar and lunar eclipses, strong and
dreadfulwinds,areamongthesignsoftheDayofResurrection.Wheneveryouhappentowitnessthem,thinkoftheDayofResurrection,seekrefugeinmosques,andstandinprayer.”[22]This narration also draws people’s attention from nature to the Lord of nature, and in the end, this
‘God-centeredness’iscompletedthroughprayer.MannerofPerformingSalatAl-AyatWeshallpointtoonlyafewissuesregardingtheSalatal-Ayat.Fordetails,onemayrefertobookson
practicallaws.1.TheSalatal-Ayatconsistsoftworak‘ahsandeveryrak‘ahhasfourruku‘s.Ineveryrak‘ah,after
recitingSurahal-Hamdandanothersurah,onemayperformruku‘andthenriseup,andthenreciteSurahal-Hamdandanothersurah,andthenperformruku‘,andcontinuedoingsofivetimes.Ineveryrak‘ah,after the recital ofSurahal-Hamd onemay also divide a surah into five parts and recite a part of itbeforeruku‘,andcontinuedoingsofivetimes.2. Whatever is obligatory in the five daily obligatory prayers such as ritual purification
{taharah},qiblah,etc.isalsoobligatoryinthecaseofSalatal-Ayat.3.OfferingSalatal-Ayatisanurgentobligationanditmustnotbedelayed.Incaseofsolarandlunar
eclipses,onemayoffertheprayerfromthebeginningoftheeclipse.Ifapersonfailstoperformthesaidprayer,hecommitsasin,anditisobligatoryuponhimaslongasheisalive,anditisvalidwheneverheoffersit.4.IfnaturalphenomenonforwhichSalatal-Ayatisobligatory(suchasanearthquake,etc.)happensin
acertaincity, it isobligatoryuponthe inhabitantsof thatplace tooffer thesaidprayerbut those in theotherplacesarenotobliged.5.Itdoesnotmakeanydifferencewhetheratotalorpartialeclipsetakesplace.Inbothcases,Salatal-
Ayatisobligatory.SalatAl-Mayyit{RitualPrayerfortheDead}WhenaMuslim,even ifhe isachild,dies,prayer is tobeperformed forhiscorpseafter the ritual
bathing {ghusl al-mayyit} and enshrouding {kafan} are done. Although it is called salat al-mayyit {prayer for the dead}, in reality it is nothing more than supplication, because it has
noruku‘,sujud,tashahhud,andsalam.To perform ablution {wudhu} or dry ablution {tayammum}, or taking a bath {ghusl} is not a
prerequisiteforitsperformance.Thephysicalpurityofthepersonprayingisnotalsorequiredthoughitisbettertoobservealltheconditionsforprayer.Itisbettertoperformthisriteincongregation.ToofferprayerforthecorpseofaMuslimiswajibkifa’i,whichmeansthat it is incumbentuponall
Muslims,andifaMuslimoragroupofMuslimsdoso,therestareexcused.Thisprayerrequestsmercyandforgivenessforthedeadone.Assuch,it isbetterforthefriendsand
relativesofthedeceasedandthebelieverstobeinformedtoparticipatetherein,andprayforhim.Thisprayerbringsmercytothedeadoneaswellasforgivenessforthesinsofthepersonspraying.[23]Usually, in offering this prayer certain recommended {mustahabb} supplications and statements are
recited. The obligatory things, however, which are necessary for every Muslim to know, are thefollowing:Salatal-mayyitconsistsoffivetakbirs.After the first takbir, “Ashhadu an la ilaha illallah wa anna Muhammadan rasulullah” {I bear
witnessthatthereisnogodbutAllahandthatMuhammadistheMessengerofAllah}isrecited.After the second takbir, “Allahumma salli ‘ala Muhammad wa ali Muhammad” {O Allah! Send
blessingsonMuhammadandtheprogenyofMuhammad}isrecited.After the third takbir, “Allahumma ’ghfir li’l-mu’minina wa’l-mu’minat” {O Allah! Forgive the
believingmenandwomen}isrecited.Afterthefourthtakbir,“Allahumma’ghfirli-hadha(orli-hadhihi)al-mayyit”{OAllah!Forgivethis
dead(maleorfemaleasthecasemaybe)}isrecited.Afterthefifthtakbir,theprayerisfinished.Thepersonprayingforthedeadbodymustfacetheqiblahandplacethecorpseinthelyingpositionin
frontofhiminsuchamannerthattheheadofthedeadbodyisontherightsideoftheoneprayingwhilethefeetareonhisleftside.Thepersonprayingmustnotbe far from thecorpse,but if theprayer is incongregation, there isno
problemifothersarefarfromthedeadbody,providedtheconnectionbetweenthosewhoareprayingismaintained.IftheprayerforthedeadMuslimisnotoffered(intentionallyoroutofforgetfulness),oritisfoundout
laterthattheprayerofferedwasinvalid,itmustbeofferednearhisgraveaftertheburial.[24]PrayerforRain{Salatal-Istisqa’}When divinemercy (rain) iswithheld, springs and canals dry up andwater scarcity takes place, a
prayerisofferedfordivinemercyandrain.Thisprayeriscalled“salatal-istisqa’”orprayerforrain.Thisisalsoalessoninmonotheism,andpayingattentiontothedivinepowerandmercy,becauseatthe
timeofdraught, famineandwaterscarcity,nobodycanbeofhelp. It isonlyGodwhocanshowerHismercyonthepeoplebysendingthedarkclouds.Godsays:
﴿ نیعم ءامب مكیتأی نمف اروغ مكئام حبصأ نإ متیأرأ لق ﴾
“Say, ‘Tell me, should your water sink down {into the ground}, who will bring you runningwater?’”[25]Thescarcityofwaterandlackofraininaplaceisasignofdivinewrathandsometimesduetothesins
committedby thepeople insociety.So,attention toGod,weeping,beseeching, repentingwithhumilitymightbeacceptedbyGodand thescarcityofwater removed.Theprayer for rain ismeant toearn themercyofGod.
ReasonBehindtheAbsenceofRainAsindicatedabove,sometimes,theabsenceofrainistheresultofthesinsofpeopleandisasignof
divinewrathandchastisement.TheMessengerofAllah(S)hassaid:“WhenGodisdispleasedwithacommunityanddoesnotbring
chastisement to it, inflationwilloccurandthe lifespanwillbecomeshorter; traderswillnotprofitandtrees will not bear fruit; rivers will not be full of water and rain will be withheld from people;wickednesswillbecomerampant.”[26]Inanotherhadith, Imamas-Sadiq(‘a)has said: “When the rulers and judgespractice injustice, rain
willnotcomedownfromthesky.”[27]According to hadiths, besides those mentioned already, prevalence of sins, denial of blessings,
obstructionofrights,hoarding,oppressionanddeception,abandonmentoftheenjoiningofgoodandtheforbiddingofevil,non-paymentofzakat,aresometimesthereasonfortheabsenceofrain.[28]ItisnarratedinahadiththatHadhratSulayman(‘a)alongwithhiscompanionswasgoingoutinorder
toprayforrain.Hecameacrossanantthatliftedoneofitsfeettowardthesky,pleading:“OGod!WeareYourweak creatures andwe are not independent ofYour provision. So, on account of the sins of theChildrenofAdam,donotbringustoperdition.”Hadhrat Sulayman (‘a) said to his companions: “Go back! Indeed, because of the supplication of
others,youshallbesatiated!”[29]So,onemustnotbearrogant.Sometimes,becauseof therequestofanant,GodwillsenddownHis
mercytoHisservants.At times,Hehears thesupplicationofevenanunbeliever,suchasPharaoh,andshowerabundant rain. It isstated inahadith fromImamas-Sadiq(‘a) that thecompanionsofPharaohtalkedabouttheloweringofwaterleveloftheNileRiverinhispresence,expressingthat“Thiswillendinourperdition.”Pharaohaskedthemtoreturnthatday.Whenthenightarrived,hewenttothemiddleof theNileand
raisedhishandstowardtheskyandsaid:“OGod!YouareawarethatIknowthatexceptYou,noonecanbringdownwater.So,givewatertous.”Thefollowingmorning, theNileRiverwasoverflowingwithwater.[30]
دندش نمشد ارم ، مدرك ىتسود دندش نمیا ان و دندید ىنمیا
؟ میرب ىم نوچ رظن زا ار ناتسود میرورپ ىم نینچ ار نمشد هك ام
Theysawsecurityandgotinsecure.ItriedtobefriendthembuttheyturnedinimicaltoMe.HowcanWewhonurturedtheenemyassuchforgetthefriends?[31]MannerofPerformingthePrayerforRainLike‘Idprayer,thisprayerconsistsoftworak‘ahsandisofferedincongregation.Thefirstrak‘ahhas
fivequnutswhilethesecondrak‘ahhasfourqunuts.Inthequnuts,anysupplicationmayberecitedbutitisbetterifthesupplicationtoberecitedcontains
somethingaboutrequestforrain,andbeforeeverysupplicationsalawat to theProphetandhisprogeny(‘a) should be offered. It is recommended {mustahabb} to recite aloud Surah al-Hamd andanothersurah.Since thisprayer is fordrawing themercyof theLord, thereare recommendedacts{mustahabbat}
whichdemonstratethe,weaknessandintenseneedoftheservantsofGodandattractdivinemercy.
Amongtheseactsarethefollowing:Thepeoplemustfastforthreedaysandgototheopenfieldonthethirddayandpraythere.Theymustgathertogetherinanopenspace.Theymustbebarefooted.Theymustbringthepulpit{minbar}alongwiththem;Theymustletcallerstoprayer{mu’adhdhin}accompanythem.Theymustalsobringwiththemtheaged,theirchildrenandfour-footedanimals.Theymustseparatethechildrenfromtheirmotherssoastointensifythecryingandwailing.Theyshouldnotlettheunbelieverswiththemgooutside.Theimamandthepeoplemustgototheopenspacewithutmosthumilityandseriousnessandchoosea
cleanplacefortheperformanceofprayer.[32]Whentheprayer isfinished, the imamhas tomount thepulpit,andhanghiscloak,orplace itonhis
backorshoulder.Hehastorecitetakbirahundredtimesaloud.Facingthepeopleontheright,hehastorecite“subhanAllah”{glorybetoAllah}ahundredtimesaloud.Then,facingthepeopleontheleft,hehastorecite“lailahaillallah”{thereisnogodbutAllah}ahundredtimesaloud.Thereisnothingwrongifthepeoplerepeattheseslogansaloudtowindivinemercyandforgiveness.Thereafter,theimamandthepeoplehavetoraisetheirhandsinsupplication,ferventlypray,beseech,
andimplore.TheimamofthecongregationhastodeliverasermonandrequestGodforrain.ItisbetterforhimtorecitethesermonstransmittedfromtheInfallibles(‘a)suchasthosetransmittedfromHadhratAmir(‘Ali)[33](‘a)andImamas-Sajjad(‘a).[34]HistoricalPecedenceofthePayerforRainAsindicated inhistoricalaccounts, therehasbeenprayerfor rainduring theperiodsof theprophets
(‘a),anexampleofwhichwastheaccountaboutHadhratSulayman(‘a)mentionedearlier.Thetransmittedsupplicationsandhadithsaboutthelifeconduct{sirah}oftheMessengerofAllah(S)
inofferingprayerforrain,thesermonsrelatedtothisprayernarratedfromtheCommanderoftheFaithful(‘a), and the supplication of Imamas-Sajjad (‘a) bespeak of the fact that this tradition {sunnah}waspracticedinthepast.[35]Inhistory,somedistinguished‘ulama’havealsoofferedthisprayerandtheirrequestforrainhasbeen
grantedbyAllah.Ofcourse,thisprayeriscrucialbecauseiftherequestforrainisnotgrantedbyGodand itdoesnot rain, itwillembarrass theworshippers fornotbeingheardbyGod.For this reason, toperformthisprayerrequirescourageandsacrificetotheextentofriskingone’shonor.One of the most famous prayers for rain in our contemporary history was the prayer of Ayatullah
al-‘UzmaSayyidMuhammadTaqiKhwansari(mayAllahbepleasedwithhim).Ithasbeenrecordedthatin1363AH(1944),thesameyearwhentheAlliedForceshadoccupiedIran
afterWorldWarII, therewasnoraininQum.Thegardensandfieldsdriedup,anddraughtandfaminewerethreateningthepeopleofQum.Theabovementionedreligiousauthority{marja‘at-taqlid}went to theopenfields in thesuburbsof
Qumfortwosuccessivedays,inordertoprayforrain.Althoughthismovewassubjectedtotheinsultsofthosewhoweredenyingspiritualandunseenaffairs,onthesecondday,therewassuchaheavydownpourthattherivuletswereoverflowing.ThiswastheeffectoftheloftyspiritofthatmanofGod.[36]OtherPrayersFor the purpose of establishing relationship betweenGod andHis servant,manyprayers have been
recommended,amongwhicharethefollowing:•Salatal-Ghufaylah;•Salatal-Hajat;
•Salatal-Laylad-Dafan(prayeronthefirstnightofburialofadeadMuslim);•Prayeronthefirstdayofthemonth;and•Manyotherprayerswhicharediscussedinthebooksonsupplicationsandthosewhoareinterested
mayrefertothosebooks.Ishallendupthiswritingwiththehopethatitwillserveasaprovisioninthehereafterandauseful
ventureformeandothers.[594][595][596][597][598][599][600][601][602][603][604][605][606][607][608][609][610][611][612][613][614][615][616][617][618][619][620][621][622][623][624][625][626][627][628][629]
11ChapterBibliography
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Sahihal-Bukhari.Shaykhas-Saduq,At-Tawhid.Tafsiral-Mizan.Tafsiral-Qurtubi.TafsirFakhrar-Razi.Tafsir-eNemuneh.TafsirNurath-Thaqalayn.TafsirKafi.Tahriral-Wasilah.Tawdhihal-Masa’il.Thawabal-A‘mal.Tuhafal-‘Uqul.Usulal-Kafi.‘UyunAkhbarar-Rida.Wasa’ilash-Shi‘ah.ZiyarahJami‘ahKabirah.
[1]1.MuhsinQara’ati,Parto-yiazAsrar-eNamaz(Tehran:Setad-eIqameh-yeNamaz,Winter1379(2000)),pp.251.
[2]1.Hadith(pl.ahadith):traditionorreport,specificallythetraditionsoftheProphet(S)andtheinfallibleImams(‘a),i.e.theirsayings,actionsandtacitapprovalsofothers’actions,orthenarrationsofthese.{Trans.}
[3]2.Nahjal-Balaghah(PeakofEloquence)isacollectionofspeeches,sayingsandlettersoftheCommanderoftheFaithful,Imam‘AliibnAbiTalib(‘a)compiledbySharifar-RadiMuhammadibnal-Husayn(d.406AH/1016).ContentsofthebookconcernthethreeessentialtopicsofGod,manandtheuniverse,andincludecommentsonscientific,literary,social,ethical,andpoliticalissues.
ExceptthewordsoftheGloriousQur’anandoftheHolyProphet(S),nowordsofmancanequateitineloquence.Sofar,morethan101exegeseshavebeenwrittenontheNahjal-Balaghah,indicatingtheimportanceofthistreatisetoscholarsandlearnedmenofresearchandinvestigation.Formoreinformation,visit:http://www.al-islam.org/nahjul.{Trans.}
[4]3.Theabbreviation,“S”,standsfortheArabicinvocativephrase,sallallahu‘alayhiwaalihiwasallam{mayGod’ssalutationandpeacebeuponhimandhisprogeny},whichisusedafterthenameoftheHolyProphetMuhammad(S).{Trans.}
[5]4.Ahlal-Bayt:accordingtoauthentichadithsrecordedinbothSunniandShi‘ahsources,thetermAhlal-Bayt,andinterchangeably‘ItrahandAl,isablessedQur’anicappellationthatbelongsexclusivelytotheProphet,‘Ali,Fatimah,Hasan,andHusayn(‘a).
ThemembersofthisFamilyoffive,withtheProphetMuhammad(S)atitshead,weretheonespresentatthetimetheQur’anicversesregardingtheirvirtueswerebeingrevealedtotheProphet(S).However,nineotherImamsfromthedescendantsofImamal-Husayn(‘a)arealsointhischosenFamily,thefinalonebeingImamal-Mahdi(‘a).Forfurtherinformation,visit:http://www.al-islam.org/faq.{Trans.}
[6]5.Theabbreviation,“‘a”standsfortheArabicinvocativephrase,‘alayhi’s-salam,‘alayhim’us-salam,or‘alayha’s-salam{maypeacebeuponhim/them/her},whichisusedafterthenamesoftheprophets,angels,ImamsfromtheProphet’sprogeny,andsaints(‘a).{Trans.}
[7]1.Surahadh-Dhariyat51:56.Inthisvolume,thetranslationofQur’anicpassagesisadaptedfromSayyid‘AliQuliQara’i,TheQur’anwithaPhrase-by-PhraseEnglishTranslation(London:IslamicCollegeforAdvancedStudiesPress,2004).{Trans.}
[8]2.Surahan-Nahl16:36.
[9]3.Surahaz-Zumar39:7.
[10]4.Surahal-Quraysh106:3-4.
[11]5.Thetermtaghutappliestoanyidol,object,orindividualthatpreventsmenfromdoingwhatisgood,andleadsthemastray.ThetermhasbeenusedeighttimesintheQur’an.PriortoIslam,taghuthadbeenthenameofoneoftheidolsoftheQurayshtribe.ThisnameisusedalsotomeanSatan.Moreover,thetermisusedtoindicateonewhorebelsagainstloftyvalues,orwhosurpassesallboundsinhisdespotismandtyrannyandclaimstheprerogativesofdivinityforhimselfwhetherexplicitlyorimplicitly.{Trans.}
[12]6.Nahjal-Balaghah,Sermon147.
[13]7.Hadrat:TheArabicwordHadratisusedasarespectfulformofaddress.{Trans.}
[14]8.Surahan-Nahl16:96.
[15]9.Surahal-Qasas28:88.
[16]10.SurahYa-Sin36:60-61.
[17]11.Surahal-Baqarah2:45,153.
[18]12.Ja‘faribnMuhammad(‘a)entitled,as-Sadiq{TheTruthful},”isthesixthImamfromtheProphet’sProgeny(83-148AH).ManyoftheSunniandShi‘ah‘ulamaandscholarsattendedhisteachingclassesandseminars.NarratorsoftraditionhavequotedthenumberofImamas-Sadiq’sstudentsasfourthousand.Thesocio-economicconditionsofhistimenecessitatedutmosteffortstobemadebytheImam(‘a)intheareasofexpandingauthenticandoriginalIslamicteachingsandinthetrainingandeducationofthefaithfulstudents.ForthisreasonthebooksoftraditionandotherbooksquoteandcitemoretraditionsfromImamJa‘faras-SadiqthanfromanyotherinfallibleImams.SeeShaykhMohammedal-Husaynal-Muzaffar,ImamAl-Sadiq,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,1998).{Trans.}
[19]13.Mizanal-Hikmah,vol.7,p.542.
[20]14.Wasa’ilash-Shi‘ah,vol.12,p.11.
[21]15.Muhajjahal-Baydha’,vol.1,p.19.
[22]16.ShaykhMuslihad-DinSa‘di(1184-1283)wasoneofthegreatestPersianpoets.BorninShiraz,hestudiedSufimysticismattheNizamiyyahmadrasahatBaghdad,withShaykh‘Abdal-Qadiral-JilaniandwithShahabad-DinSuhrawardi.HemadethepilgrimagetoMakkahmanytimesandtraveledtoCentralAsia,India,theSeljuqterritoriesinAnatolia,Syria,Egypt,Arabia,Yemen,Abyssinia,andMorocco.
HisbestknownworksareBustan{Garden}andGolestan{Rose-Garden},alsoknownasSa‘di-Nameh.Theformerisacollectionofpoemsonethicalsubjects,whilethelatteracollectionofmoralstoriesinprose.Healsowroteanumberofodes,andcollectionsofpoemsknownasPleasantries,JestsandObscenities.HisinfluenceonPersian,TurkishandIndianliteratureshasbeenveryconsiderable,andhisworkswereoftentranslatedintoEuropeanlanguagesfromthe17thcenturyonward.{Trans.}
[23]17.ItreferstoImamMuhammadibnHasanal-Mahdi,theTwelfthandLastImamfromtheProphet’sHolyProgenywhoispresentlyinthestateofmajoroccultation{ghaybahal-kubra}andwillappearontheappointedtimeinthefuturetofilltheworldwithtruth,justiceandfaithafterbeingengulfedbyfalsehood,injusticeandunbelief.ForfurtherinformationontheIslamicbeliefontheMahdi,seeAyatullahIbrahimAmini,ImamMahdi:JustLeaderofHumanity,http://www.al-islam.org/mahdi/nontl/index.htm;AyatullahSayyidMuhammadBaqiras-SadrandAyatullahMurtadaMutahhari,AwaitedSavior,http://www.al-islam.org/awaited/index.htm.{Trans.}
[24]18.Nahjal-fasahah,statement409.
[25]19Safinahal-Bihar,undertheword“nazar”.
[26]20.Ma‘sumin:thosepossessingthequalityof‘ismah{infallibility};viz.,theProphet,Fatimah,andtheTwelveImams(‘a).SeeABriefHistoryoftheFourteenInfallibles(Tehran:WOFIS);SayyidMurtadaal-‘Askari,TheTwelveSuccessorsoftheHolyProphet(S),http://www.al-islam.org/twelve.{Trans.}
[27]21.Safinahal-Bihar,undertheword“‘abd”{servant}.
[28]22.Muhajjahal-Baydha’,vol.1,p.366.
[29]23.Safinahal-Bihar,undertheword“‘abd”{servant}.
[30]24.Biharal-Anwar,vol.84,p.259.
[31]25.Surahan-Nisa’4:43.
[32]26.Al-Wafi,vol.2,p.10.
[33]27.Usulal-Kafi,vol.2,p.83.
[34]28.Surahal-Kahf18:110.
[35]29.ImamRida:‘AliibnMusa,eighthoftheTwelveImams,bornin148AH/765CEanddiedin203AH/817CEinTus(Mashhad).Hewaspoisonedbythe‘AbbasidcaliphMa’mun,whohadsuperficiallyappointedhimashissuccessoratfirst,butthengrewfearfulofthewidefollowinghecommanded.HisshrineinMashhadisoneoftheprincipalcentersofpilgrimageandreligiouslearninginIran.
SeeBaqirSharifal-Qarashi,TheLifeofImam‘AlibinMusaal-Rida,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,2001);MuhammadJawadFadlallah,Imamal-Rida:AHistoricalandBiographicalResearch,trans.YasinT.al-Jibouri,http://www.al-islam.org/al-rida/index.html;MuhammadMahdiShamsuddin,“Al-Imamar-Rida(‘a)andtheHeirApparency,”At-TawhidJournal,http://www.al-islam.org/al-tawhid/heir.htm.
[36]30.Biharal-Anwar,vol.70,p.252;Wasa’ilash-Shi‘ah,vol.1,p.58.
[37]31.Surahal-Bayyinah98:5.
[38]32.Surahal-Mu’minun23:3.
[39]33.Misbahash-Shari‘ah,p.8.
[40]34.Biharal-Anwar,vol.84,p.223.
[41]35.Biharal-Anwar,vol.70,p.251.
[42]36.‘Aliibnal-Husayn:thefourthImamfromtheHolyProphet’sProgeny,knownasZaynal-‘Abidinandas-Sajjad(658-712CE).ThesonofImamHusaynbythedaughterofYazdgird,thelastSassanidkingofIran,hewasnotabletocarryarmsatKarbala’becauseofillness,andthushedidnotmeetthefateofhisthreebrothers.FormostofhislifehelivedinseclusioninMadinah,havingcontactwithonlyafewselectfollowers.Hispiety—whichisreflectedinhisprayerswhosecompilationisknownasSahifahas-Sajjadiyyah—isproverbial.HeisburiedintheBaqi‘cemeteryinMadinh.{Trans.}
[43]37.As-Sahifahas-Sajjadiyyah,Supplication20.
[44]38.Surahal-Baqarah2:264.
[45]39.Mizanal-Hikmah,undertheword“hasad”{jealousy}.
[46]40.Al-Kafi,vol.2,p.314.
[47]41.SurahFatir(oral-Mala’ikah)35:8.Ellipsis.Thephraseomittedis‘likeonewhoistrulyvirtuous?’{Qur’anTranslator}
[48]42.Surahal-Kahf18:104.
[49]43.Surahat-Tawbah(or,Bara‘ah)9:37.
[50]44.Surahal-Ma’idah5:27:“ButreciteuntothemwithtruththetaleofthetwosonsofAdam,howtheyofferedeachasacrifice,anditwasacceptedfromtheoneofthemanditwasnotacceptedfromtheother.(Theone)said:Iwillsurelykillthee.(Theother)answered:Allahacceptethonlyfromthosewhowardoff(evil);”Surahat-Tawbah(or,Bara‘ah)9:53:“Say:Pay(yourcontribution),willinglyorunwillingly,itwillnotbeacceptedfromyou.Lo!Yewereeverforwardfolk.”
[51]45.SeeSurahHud11:16:“ThosearetheyforwhomisnaughtintheHereaftersavetheFire.(All)thattheycontrivehereisvainand(all)thattheyarewonttodoisfruitless;”Surahal-Furqan25:23:“AndWeshallreturnuntothemtheworktheydidandmakeitscatteredmotes.”
[52]46.SurahYusuf12:101.
[53]47.SurahAl‘Imran3:193.
[54]48.Surahal-A‘raf7:128;SurahHud11:49;Surahal-Qasas28:83.
[55]49.Surahat-Takwir81:26.
[56]50.As-Sahifahas-Sajjadiyyah,SupplicationaftertheSupererogatoryNightPrayer.
[57]51.Biharal-Anwar,vol.41,p.12.
[58]52.ReferalsotootherexamplescitedinthediscussionabouttheprayersoftheInfallibles(‘a).
[59]53.SurahTaHa20:1-2.ItisahadithrecordedinBiharal-Anwar,vol.16,p.202;TafsirNurath-Thaqalayn,vol.3,p.366.
[60]54.ImamHasanal-Mujtaba:sonofImam‘AliandsecondoftheImamsfromtheProphet’sprogeny.Hewaspoisonedin50AH/670CEafterspendingmostofhislifeinseclusioninMadinah.SeeShaykhRadiAl-Yasin,Sulhal-Hasan:ThePeaceTreatyofAl-Hasan,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,1998),http://www.al-islam.org/sulh/.{Trans.}
[61]55.Biharal-Anwar,vol.43,p.61.
[62]56.ImamMuhammadal-Baqir:thefifthImamfromtheHolyProphet’sProgeny.Hewasbornin57AH/675CEandspentmostofhislifeinMadinah,untilhismartydomtherein114AH/732CE.SeeBaqirSharifal-Qarashi,TheLifeofImamMohammedal-Baqir,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,1999).{Trans.}
[63]57.Biharal-Anwar,vol.46,p.64.
[64]58.Biharal-Anwar,vol.46,p.75.
[65]59.ImamAbu’l-HasanMusa,sonofJa‘far:seventhoftheTwelveImams,andgenerallyknownasImamMusaal-Kazim.HewasborninMadinahin744CEanddiedinprisoninBaghdadin799CE.{Trans.}
[66]60.Biharal-Anwar,vol.48,p.107.
[67]61.Surahal-Baqarah2:165.
[68]62.SurahFatir(oral-Mala’ikah)35:10.
[69]63.Surahal-‘Ankabut29:17.
[70]64.Surahal-Ma’idah5:76.
[71]65.Surahal-A‘raf7:194.
[72]66.Surahal-Anbiya’21:54.
[73]67.SurahMaryam19:82.
[74]68.Surahal-Hajj22:71.
[75]69.Imamal-Jawad:Muhammadibn‘Ali,theninthoftheTwelveImamsfromtheProphet’sProgeny.{Trans.}
[76]70.Tuhafal-‘Uqul,p.456.
[77]71.Nurath-Thaqalayn,vol.3,p.357.
[78]72.Surahal-Baqarah2:87.
[79]73.Surahan-Nisa’4:65.
[80]74.Surahan-Nisa’4:77.
[81]75.Surahal-Baqarah2:143.
[82]76.Surahas-Saffat37:102.
[83]77.SurahMaryam19:65.
[84]78.Biharal-Anwar,vol.77,p.68.
[85]79.Nahjal-Fasahah,Statement453.
[86]80.Al-Hayah,vol.1,p.331.
[87]81.Biharal-Anwar,vol.77,p.164.
[88]82.Surahal-‘Ankabut29:56.
[89]83.Zaynabal-Kubra’:daughterofImam‘AliandHadhratFatimah(‘a)andsisterofImamsal-Hasanandal-Husayn(‘a)whoservedasthemouthpieceofImamal-Husayn’srevolutionaftertheeventofKarbala’.SeeM.H.Bilgrami,TheVictoryofTruth:TheLifeofZaynabbin‘Ali(Karachi:ZahraPublicationsPakistan,1986),availableonlineathttp://www.al-islam.org/victory.{Trans.}
[90]84.ShamorShamat:thecapitaloftheUmayyaddynasty.Upuntilfivecenturiesago,itincludedSyriaoftoday,LebanonandpartsofJordanandPalestine.{Trans.}
[91]85.Nahjal-Balaghah(Faydhal-Islam),Sermon192.
[92]86.Surahal-‘Asr103:3.
[93]87.Foritsexplanation,seeImamKhomeini,Tawdhihal-Masa’il,Issue2252.
[94]88.YazidibnMu‘awiyah:(26-62AH)succeededhisfathertooccupytheofficeoftheCaliphateintheyear60AH.Hewasayoungmandevoidofknowledgeandvirtuesandwaswellknownforhisdebaucheryandothervices.Yazidruledforthreeandahalfyears.DuringhisfirstyearhekilledImamal-Husayn(‘a)andhisvotariesatKarbala’andmadethelatter’ssurvivingkithandkincaptives.InhissecondyearasCaliph,heransackedMadinah(theseatoftheProphet’sruleandhisburialsite),andinhisthirdyearofruleheinvadedMakkah.{Trans.}
[95]89.Surahan-Nisa’4:6:“Then,ifyefindthemofsoundjudgment,deliveroveruntothemtheirfortune.”
[96]90.Surahan-Nur24:58:“Oyouwhohavefaith!Letyourpermissionbesoughtbyyourslavesand
thoseofyouwhohavenotreachedpubertythreetimes:beforethedawnprayer,andwhenyouputoffyourgarmentsatnoon,andafterthenightprayer.Thesearethreetimesofprivacyforyou.”
[97]91.SurahLuqman31:17.
[98]92.Surahal-An‘am6:152.
[99]93.Surahal-Hajj22:78.
[100]94.Surahal-Fath48:17:“Thereisnoblamefortheblind,noristhereblameforthelame,noristhereblameforthesick(thattheygonotforthtowar).”
[101]95.Forexample,seeUsulal-Kafi,Al-WafiandBiharal-Anwar.
[102]96.TafsirSafi,vol.2,p.35.
[103]97.Biharal-Anwar,vol.70,p.230.
[104]98.Biharal-Anwar,vol.70,p.242.
[105]99.Qassaral-Jamal,vol.2,p.73.
[106]100.Surahal-Baqarah2:128.
[107]101.Al-Mizan,vol.2,p.59.
[108]102.Surahal-Baqarah2:59:“Butthewrongdoerschangedthesayingwithotherthanwhattheyweretold.SoWesentdownonthosewhowerewrongdoersaplaguefromtheskybecauseofthetransgressionstheyusedtocommit.”
[109]103.Surahat-Tawbah(or,Bara‘ah)9:36:“Ofthese,fouraresacred.Thatistheuprightreligion.Sodonotwrongyourselvesduringthem.Fightallthepolytheists,justastheyfightyouall.”
[110]104.Surahat-Tawbah(or,Bara‘ah)9:37:“Indeednasiisanincreaseinunfaith,wherebythefaithlessareled{further}astray.Theyallowitinoneyearandforbiditanotheryear,soastofitinwiththenumberwhichAllahhasmadeinviolable,thuspermittingwhatAllahhasforbidden.”
[111]105.Forinstance,seeSurahal-A‘raf7:163:“Askthemaboutthetownthatwassituatedontheseaside,whentheyviolatedtheSabbath,whentheirfishwouldcometothemontheSabbathday,visiblyontheshore,butondayswhentheywerenotkeepingSabbaththeywouldnotcometothem.ThusdidWetestthembecauseofthetransgressionstheyusedtocommit.”
[112]106.IdoexpressmyappreciationtomydearbrotherHujjatal-IslamAqaWahidiwhogavemetheideaofthisclassification.
[113]107.Biharal-Anwar,vol.71,p.173.
[114]108.Surahal-Ma’idah5:5.
[115]109.Surahat-Tawbah(or,Bara‘ah)9:18.
[116]110.Surahan-Nahl16:97.
[117]111.Wasa’ilash-Shi‘ah,vol.1,p.90.
[118]112.Al-Kafi,vol.1,p.430.
[119]113.Al-Kafi,vol.1,pp.145,193.
[120]114.Al-Kafi,vol.2,p.75;Biharal-Anwar,vol.71,p.187.
[121]115.Surahal-Ma’idah5:27.
[122]116.Zakah:thetaxleviedonvariouscategoriesofwealthandspentonthepurposesspecifiedinSurahat-Tawbah9:60.{Trans.}
[123]117.Biharal-Anwar,vol.96,p.12.
[124]118.Safinahal-Bahar,vol.1,undertheword,“hall”.
[125]119.Jami‘as-Sa‘adat,vol.2,p.234.
[126]120.Makarimal-Akhlaq,p.554(asquotedinAl-Hayah,vol.1,p.236).
[127]121.Usulal-Kafi,vol.2,p.361.
[128]122.Usulal-Kafi,vol.2,p.321.
[129]123.Wasa’ilash-Shi‘ah,vol.14,p.116.
[130]124.Usulal-Kafi,vol,2,p.349.
[131]125.Surahal-‘Ankabut29:45.
[132]126.Biharal-Anwar,vol.82,p.198.
[133]127.Surahat-Tawbah(or,Bara‘ah)9:117:“CertainlyAllahturnedclementlytotheProphetandtheEmigrantsandtheHelpers,whofollowedhiminthehourofdifficulty.”
[134]128.Surahas-Sajdah32:16:“TheirsidesvacatetheirbedstosupplicatetheirLordinfearandhope,andtheyspendoutofwhatWehaveprovidedthem.”
[135]129.Qassaral-Jamal,vol.2,p.74.
[136]130.Mujahidin(sing.mujahid):thosewhostruggleinthewayofGodfortheattainmentofGod’spurposesonearth;thosewhoperformjihad.{Trans.}
[137]131.Surahan-Nisa’4:95.
[138]132.Nahjal-Fasahah,Statement522.
[139]133.Al-Hayah,vol.1,p.318.
[140]134.Nahjal-Balaghah,Saying31.
[141]135.Surahal-Hadid57:10.
[142]136.Qassaral-Jamal,vol.2,p.30.
[143]137.Surahal-Ma’idah5:54.
[144]138.Surahal-Ahzab33:39.
[145]139.Surahan-Nisa’4:142:“Whentheystanduptoworshiptheyperformitlanguidlyandtobeseenofmen,andaremindfulofAllahbutlittle.”
[146]140.Surahal-Jinn72:16.
[147]141.As-Sahifahas-Sajjadiyyah,Supplication20.{Trans.}
[148]142.Surahal-Anbiya’21:20:“Theyglorify(Him)nightandday;theyflagnot.”
[149]143.Usulal-Kafi,vol.1,p.36.
[150]144.Usulal-Kafi,vol.1,p.57.
[151]145.Forinstance,Shaykhas-Saduq,‘Ilalash-Sharayi‘{ReasonsoftheLaws}andtensofbooksconcerningthesecretsofprayer,Hajjpilgrimage,etc.
[152]146.Surahal-‘Ankabut29:45:“Indeedtheprayerpreventsindecenciesandwrongs.”
[153]147.SurahTaHa20:14.
[154]148.Surahar-Ra‘d13:28.
[155]149.Surahal-Baqarah2:183.
[156]150.Surahal-Hajj22:28.
[157]151.Surahat-Tawbah9:103.
[158]152.Surahal-Ma’idah5:90-91.
[159]153.Qisas(literallymeansretributionorretaliation)intheIslamicjurisprudenceistobeexecutedagainstacriminal,accordingtothelegaldecree,whohascommittedcrimessuchasmurder,amputationofalimb,orbeatingincasethevictimorhisguardiansareseekingretributioninlieuofreceivingfineorbloodmoney.{Trans.}
[160]154.Surahal-Baqarah2:179:“Andthereislifeforyouinretaliation{qisas},Omenofunderstanding,thatyemaywardoff(evil).”
[161]155.Nahjal-Balaghah(SubhiSalih),Saying252;(Faydhal-Islam),Saying244.
[162]156.Hudud(literallymeansboundariesorlimits)intheIslamiclawisgenerallyappliedtopenallawforpunishmentsprescribedforparticularcrimeswhoseextentisdeterminedbylaw.{Trans.}
[163]157.“Allahhaslaiddown…fastingasatrialforthepeople,Hajj(pilgrimage)asasupportforreligion,jihad(fightinginthecauseofAllah)forthehonorofIslam,persuasionforgoodforthebenefitofthecommonpeople,dissuasionfromevilforthecontrolofthemischievous,regardforkinshipforincrease—innumbers,revengeforthestoppageofbloodshed,awardofpenaltiesfortherealizationoftheimportanceofprohibitions,abstinencefromdrinkingwinefortheprotectionofwit,avoidingtheftforinculcatingchastity,abstinencefromadulteryforsafeguardingdescent,abstinencefromsodomyfortheincreaseofprogeny,tenderingevidenceforfurnishingproofagainstcontentions,abstinencefromliesforincreasingtheesteemfortruth,maintenanceofpeaceforprotectionfromdanger,trustsfortheorderlinessofthecommunity,andobedienceasamarkofrespecttotheImamate.”Ibid.
[164]158.Surahash-Shams91:8.
[165]159.Forexample,onemayrefertothevoluminousbook,AwwalinDaneshgahvaAkharinPayambar{TheFirstUniversityandtheLastProphet},writtenbyShahidDr.Paknezhad.
[166]160.Biharal-Anwar,vol.77,p.402.{Trans.}
[167]161.MunajatAsh-Sha‘baniyyah:alitanythatwasrecitedbyalltheinfallibleImams(‘a),somethingtrueofnootherprayerorinvocation,duringthemonthofSha‘ban.{Trans.}
[168]162.Biharal-Anwar,vol.70,p.186.{Trans.}
[169]163.Surahal-Qiyamah75:5-6.
[170]164.Surahal-Qamar54:2.
[171]1.SurahLuqman31:17.
[172]2.SurahTaHa20:14.
[173]3.Kanzal-‘Ummal,vol.7,p.279.
[174]4.Biharal-Anwar,vol.77,p.77.
[175]5.Surahal-Baqarah2:45.
[176]6.Nahjal-Balaghah(SubhiSalih),Saying252;(Faydhal-Islam),Saying244.
[177]7.Surahal-Kawthar108:2.
[178]8.Furu‘al-Kafi,vol.1,p.270.
[179]9.Kanzal-‘Ummal,vol.7,p.279.
[180]10.Mustadrakal-Hakim,vol.1,p.172.
[181]11.Nahjal-Fasahah,Statement3075.
[182]12.Nahjal-Fasahah,Statement1588.
[183]13.Furu‘al-Kafi,vol.1,p.267.
[184]14.Wasa’ilash-shi’ah.vol.1,p.4.
[185]15.Nahjal-Fasahah,Statement979.
[186]16.Wasa’ilash-Shi‘ah,vol.3,p.7.
[187]17.Furu‘al-Kafi,vol.1,p.265.
[188]18.Furu‘al-Kafi,vol.1,p.264.
[189]19.Surahal-Baqarah2:45.
[190]20.Fihrist‘Azral-Hikam,under“salah”{prayer}.
[191]21.SurahMaryam19:31.
[192]22.SurahIbrahim14:37.
[193]23.Biharal-Anwar,vol.81.
[194]24.Nahjal-Balaghah,Saying237.
[195]25.Wasa’ilash-Shi‘ah,vol.3,p.13.
[196]26.SurahHud11:114.
[197]27.Golestan-eSa‘di,preface.
[198]28.Surahal-Muddathir74:43.
[199]29.Surahal-Ma‘un107:4-5.
[200]30.Muhajjahal-Baydha’,vol.1,p.301.
[201]31.Nahjal-Fasahah,Statement1098.
[202]32.Biharal-Anwar,vol.84,p.242.
[203]33.Biharal-Anwar,vol.84,p.284.
[204]34.Wasa’ilash-Shi‘ah,vol.3,p.19.
[205]35.Wasa’ilash-Shi‘ah,vol.3,p.19.
[206]36.Barzakh,literallymeansanisthmus,istheintervalbetweenthedeathoftheindividualandthegeneralresurrection.ItismentionedintheQur’an(23:100):“Andafterthemshallbeabarzakhuntilthedaytheyshallberaised.”{Trans.}
[207]37.Safinahal-Bahar,vol.2,p.43.
[208]38.Wasa’ilash-Shi‘ah,vol.3,p.15.
[209]39.Mustadrakal-Wasa’il,vol.1,p.173.
[210]40.Biharal-Anwar,vol.84,p.242.
[211]41.Biharal-Anwar,vol.84,p.258.
[212]42.Nahjal-Fasahah,Statement54.
[213]43.Biharal-Anwar,vol.84,p.317.
[214]44.Biharal-Anwar,vol.84,pp.253,258.
[215]45.Muhajjahal-Baydha’,vol.1,p.354.
[216]46.Biharal-Anwar,vol.84,p.317.
[217]47.Muhajjahal-Baydha’,vol.1,p.377.
[218]48.Nahjal-Fasahah,Statement132.
[219]49.TafsirSafi,vol.2,p.370.
[220]50.KhwajahShamsad-DinMuhammadHafizShirazi(ca.1325-1391)wasthefourteenthcenturyPersianlyricbardandpanegyrist,andcommonlyconsideredasthepreeminentmasteroftheghazalform.{Trans.}
[221]51.Biharal-Anwar,vol.84,p.247.
[222]52.Wasa’ilash-Shi‘ah,vol.1,p.68.
[223]53.Biharal-Anwar,vol.84,p.258.
[224]54.Mustadrakal-Wasa’il,vol.1,p.174.
[225]55.Safinahal-Bahar,vol.2,p.44.
[226]56.AsnarratedbyAyatullahMurwaridinMashhad.
[227]57.Muhajjahal-Baydha’,vol.1,p.354.
[228]58.Muhajjahal-Baydha’,vol.1,p.354.
[229]59.Nahjal-Fasahah,Statement1672.
[230]60.Muhajjahal-Baydha’,vol.1,p.382.
[231]61.Al-Wafi,vol.2,p.13.
[232]62.Nahjal-Fasahah,Statement1669.
[233]63.OnemayrefertothefollowingversesoftheQur’an:wirhrespecttothis,Surahal-Baqarah,verse83;Surahal-Anfal,verse3;Surahat-Tawbah,verse71;SurahLuqman,verse17;Surahal-Muzammil,verse20;andmanyotherverses.
[234]64.Surahal-‘Ankabut29:45.
[235]65.Ihram:thespecialtwo-pieceseamlessattirewornbypilgrims.Also,thestateofritualconsecrationduringwhichthepilgrimshouldabstainfromcertainacts,suchasnotcombing,notshaving,andobservingsexualcontinence.{Trans.}
[236]66.Nahjal-Balaghah,Sermon191(Khutbahal-MuttaqinorHammam).
[237]1.Wasa’ilash-Shi‘ah,vol.1,p.256.
[238]2.Muhajjahal-Baydha’,vol.1,p.281.
[239]3.Wasa’ilash-Shi‘ah,vol.1,p.257.
[240]4.Muhajjahal-Baydha’,vol.1,p.281.
[241]5.Qassaral-Jamal,vol.1,p.311.
[242]6.Wasa’ilash-Shi‘ah,vol.1,p.266.
[243]7.Tawdhihal-Masa’il,underthesectiononablution.
[244]8.Tawdhihal-Masa’il,underthesectiononablution.
[245]9.Amuddisapproximatelyequivalenttothree-fourthkilogram.{Trans.}
[246]10.Asa‘isapproximatelyequivalenttothreekilograms.{Trans.}
[247]11.Muhajjahal-Baydha’,vol.1,p.301.
[248]12.Muhajjahal-Baydha’,vol.1,p.281.
[249]13.Muhajjahal-Baydha’,vol.1,p.308;‘UyunAkhbarar-Rida,vol.2,p.105.
[250]14.Wasa’ilash-shi’ah,vol.3,p.349. ممیت نأ نینمؤملٱ ریمأ ىهنقیرطلٱ رثأ بارتب لجرلٱ
[251]15.Tawdhihal-Masa’il,Issue788.
[252]16.Tawdhihal-Masa’il,Issue789.
[253]17.Tawdhihal-Masa’il,Issue864.
[254]18.Tawdhihal-Masa’il,Issue866.
[255]19.Khums:literallymeansone-fifth.AccordingtotheShi‘ahschoolofjurisprudence{fiqh},thisone-fifthtaxisobligatorilyleviedoneveryadultMuslimwhoisfinanciallysecureandhassurplusinhisincomeoutofannualsavings,netcommercialprofits,andallmovableandimmovablepropertieswhicharenotcommensurablewiththeneedsandsocialstandingoftheperson.
Khumsisdividedintotwoequalparts:theShareoftheImam{sahmal-Imam}andtheShareoftheSayyids/Sadat(descendantsoftheProphet){sahmas-Sadat}.Accordingly,theShareoftheImamistobepaidtothelivingImam,andintheperiodofoccultation{‘asral-ghaybah},tothemostlearnedlivingmujtahidwhoisthegiver’smarja‘at-taqlid{SourceofEmulation}.
Theotherhalfofthekhums,theShareoftheSayyids/Sadat,istobegiventoneedypiousSayyidswholacktheresourcesforone’syearrespectablelivinginconsonancewiththeirvariousstatuses.Formoreinformation,seeSayyidMuhammadRizvi,Khums:AnIslamicTax,http://www.al-islam.org/beliefs/practices/khums.html.{Trans.}
[256]20.Tawdhihal-Masa’il,Issue874.
[257]21.Tawdhihal-Masa’il,Issue884
[258]22.Tawdhihal-Masa’il,Issue898.
[259]23.Thelengthyversesconcerningthechangeofqiblaharetheverses142upto149ofSurahal-Baqarah.Seetheexegesisoftheversesfordetail.
[260]24.Iqamah:ashortenedformofAdhan,heraldingthecommencementofprayer{salah}.{Trans.}
[261]25.Kanzal-‘Ummal,vol.7,p.689.
[262]26.Kanzal-‘Ummal,vol.7,p.692.
[263]27.Kanzal-‘Ummal,vol.7,p.690.
[264]28.Wasa’ilash-Shi‘ah,vol.4,p.615.
[265]29.Wasa’ilash-Shi‘ah,vol.4,p.612.
[266]30.Inthisregard,seeBiharal-Anwar,vol.21,p.133wheretheabusivewordsofthepolytheistsutteredagainstBilalhavebeenmentioned.
[267]31.Safinahal-Bahar,vol.1,undertheword“Bilal”.
[268]32.Wasa’ilash-Shi‘ah,vol.4,p.614.
[269]33.Safinahal-Bahar,vol.1,undertheword“Bilal”.
[270]34.Safinahal-Bahar,vol.1,undertheword“Bilal”.
[271]35.Lughatnameh-yeDehkhoda,undertheword“Bilal”.
[272]36.MartyrSayyidMujtabaNawwabSafawiwasthefounderofFada’iyan-eIslamorganization,whichwasestablishedin1323AHS(circa1944)andoneofthereligiouspartiesandorganizationsinIranatthetimewithalongrecordofsoundfaithinIslamandintheroleofthe‘ulama’inleadingthepeople.Theassassinationof‘Abdal-HusaynHajirandGeneralRazmara(theShah’sPrimeMinisters)wasoneofthisgroup’smilitantundertakings.NawwabSafawiandothermembersofthegroupwerearrestedbytheShah’sagentsin1344AHS(circa1965)andwereexpeditiouslytriedandexecuted.{Trans.}
[273]37.Kanzal-‘Ummal,vol.7,p.692.
[274]38.ItreferstotheBritishSecretaryofStatefortheColoniesatthetime.{Trans.}
[275]39.TafsirNemuneh,vol.4,p.438,underverse58ofSurahal-Ma’idah.
[276]1.Surah‘Ankabut29:69.
[277]2.Rawdhahal-Muttaqin,vol.12,p.141.
[278]3.Rawdhahal-Muttaqin,vol.12,p.142.
[279]4.SurahIbrahim14:37:“OurLord!…Somaketheheartsofapartofthepeoplefondofthem(Abraham’sdescendants),andprovidethemwithfruits,thattheymaygivethanks.”
[280]5.SurahMaryam19:96.
[281]6.ImamKhomeini(mayhissoulbesanctified)stagedanuprisingforthesakeofGod,wasbanishedandenduredsomanysufferingspriortothevictoryoftheIslamicRevolution.Godalsodrewtheheartsof
millionsofpeopletowardhim.WhenhecamebacktoIranaftermorethanadecadeofbanishment,millionsofpeoplewelcomedhim,andwhenhepassedaway,tenmillionpeopleparticipatedinhisburialceremony.Withinfortydaysthepeoplebuilthisshrineandcourtyard,andfromthefurthestpointsinthecountrytheycametoTehranonfoot,topayhomagetohim.
[282]7.Biharal-Anwar,vol.70,p.25.
[283]8.Nahjal-Balaghah,Sermon193.
[284]9.Surahal-Baqarah2:138:““ThebaptismofAllah{sibghatAllah},andwhobaptizesbetterthanAllah?AndHimdoweworship.”
[285]10.FihristGhuraral-Hikam,undertheword“ikhlas”{sincerityorpurity}.
[286]11.Surahal-Qasas28:88.
[287]12.Surahal-Kahf18:110.
[288]13.Muhajjahal-Baydha’,vol.6,p.171.
[289]14.ImamHasanal-‘Askari(845-872CE):theeleventhImamfromtheProphet’sProgeny,spentmostofhislifeintheprisonsofthe‘Abbasidcaliphs,al-Muhtadi,al-Mu‘tazandal-Mu‘tamid.Imamal-‘AskariwasattimesincarceratedandatotherskeptincloseconfinementinhishomeinSamirraunderthewatchfuleyeofthecaliph.Itisforthisreasonthatheandhisfatherareknownasthe‘askaraynbecausetheirhousewasconstantlysurroundedbythesoldiers(Arabic=‘askarun)ofthe‘Abbasidgovernment.{Trans.}
[290]15.Tuhafal-‘Uqul,p.487.
[291]16.ThesehadithsaretakenfromFihristGhuraral-Hikam,undertheword“ikhlas”{sincerityorpurity}.
[292]17.Malikal-Ashtar:morefully,MalikibnHarithfromNakha‘andfamousasal-Ashtar,wasamongtheprominentcommandersofImam‘Ali’sarmyandthegovernorappointedtoEgyptbyImam‘Ali.HeaccompaniedtheImamintheBattlesofJamalandSiffin.OnhiswaytoEgypt,hewaskilledthroughtheconspiracyofMu‘awiyah.ForthetextoftheImam’sfamousinstructionstohimbeforesettingforthtoEgypt,seeNahjal-Balaghah,Letter53.AcompletetranslationiscontainedinWilliamC.Chittick,AShi‘iteAnthology(Albany,N.Y.,1980),pp.68-82.
[293]18.Nahjal-Balaghah,Letter53.
[294]19.FihristGhuraral-Hikam,p.398.
[295]20.FihristGhuraral-Hikam,p.399,undertheword“niyyah”{intention}.
[296]21.FihristGhuraral-Hikam,p.398,undertheword“niyyah”{intention}.
[297]22.Biharal-Anwar,vol.70,p.205.
[298]23.Muhajjahal-Baydha’,vol.5,p.75.
[299]24.Biharal-Anwar,vol.70,p.199.
[300]25.Biharal-Anwar,vol.70,p.201.
[301]26.Surahal-A‘raf7:77:“SotheyhamstrungtheShe-camelanddefiedthecommandoftheirLord,andtheysaid,OSalih,bringuswhatyouthreatenuswith,ifyouareoneoftheapostles.”{Trans.}
[302]27.ItreferstoSurahat-Tawbah(oral-Bara‘ah)9:111:“IndeedAllahhasbroughtfromthefaithful
theirsoulsandtheirpossessionsforparadisetobetheirs:theyfightinthewayofAllah,kill,andthearekilled.ApromisebindinguponHimintheTorahandtheEvangelandtheQur’an.AndwhoistruertohispromisethanAllah?SorejoiceinthebargainyouhavemadewithHim,andthatisthegreatsuccess.”
[303]28.Surahaz-Zilzal99:7:“Sowhoeverdoesanatom’sweightofgoodwillseeit.”
[304]29.Forexample,wereciteinasupplication:“OHewhoshowsgoodandconcealsevil!”
[305]30.Nahjal-Balaghah,Sermon32.
[306]31.Surahal-Baqarah2:164:“ThosewhobelievearestauncherintheirloveforAllah.”
[307]32.Surahal-Isra’(orBaniIsra’il)17:19.
[308]33.Surahal-Hajj22:73:“Lo!ThoseonwhomyecallbesideAllahwillnevercreateaflythoughtheycombinetogetherforthepurpose.”
[309]34.Surahal-Mulk67:30.
[310]35.Surahal-Qasas28:71-72.
[311]36.SurahHud11:42-43:“Noahcalledouthisson,whostoodaloof,‘Omyson!Boardwithus,anddonotbewiththefaithless!’Hesaid,‘Ishalltakerefugeonamountain;itwillprotectmefromtheflood.’Hesaid,‘ThereisnonetodaywhocanprotectfromAllah’sedict,exceptsomeoneuponwhomHehasmercy.’Thenthewavescamebetweenthem,andhewasamongthosewhoweredrowned.”{Trans.}
[312]37.Surahal-Qasas28:81.
[313]38.Surahad-Dukhan44:25-27.
[314]39.Surahal-Baqarah2:72.
[315]40.Surahal-Ma‘un107:4-6:“Ah,woeuntoworshipperswhoareheedlessoftheirprayer;whowouldbeseen(atworship).”
[316]41.Safinahal-Bahar,vol.1,p.499.
[317]42.Surahal-Insan(or,ad-Dahr)76:10.
[318]43.Nahjal-Balaghah,Saying237.
[319]44.Misbahash-Shari‘ah,p.8.{Trans.}
[320]45.Nahjal-Balaghah,Saying290.
[321]46.Muhajjahal-Baydha’,vol.5,p.77.
[322]47.Jami‘as-Sa‘adat,vol.2,p.77;Biharal-Anwar,vol.53,p.326.
[323]48.FihristGhuraral-Hikam.
[324]49.Surahal-Hijr15:99.
[325]50.Surahal-Insan(or,ad-Dahr)76:9.
[326]51.Muhajjahal-Baydha’,vol.6,p.144.
[327]52.Surahat-Tawbah(or,Bara’ah)9:23.
[328]53.Nahjal-Balaghah,Letter26.
[329]54.Surahal-Ma’idah5:54.
[330]55.Surahal-Baqarah2:113.
[331]56.FihristGhuraral-Hikam,p.93,undertheword“khuls”.
[332]57.Thatis,aknowledgewhichwillenableyoutodistinguishbetweentruthandfalsehood.{Qur’anTranslator}
[333]58.Surahal-Anfal8:29.
[334]59.Surahal-Hadid57:28.
[335]60.FihristGhuraral-Hikam,p.92.
[336]61.Surahan-Nahl16:66:“Andlo!Inthecattlethereisalessonforyou.Wegiveyoutodrinkofthatwhichisintheirbellies,frombetwixttherefuseandtheblood,puremilkpalatabletothedrinkers.”
[337]1.AllthedescriptionsmentionedaretakenfromversesoftheHolyQur’an.
[338]2.Thatis,thefirsttakbirutteredinprayer.
[339]3.Surahal-Munafiqun63:1.
[340]4.Muhajjahal-Baydha’,vol.1,p.385.
[341]5.Ibid.
[342]6.Nahjal-Balaghah,Sermon191(Khutbahal-MuttaqinorHammam).
[343]7.SurahHud11:119.
[344]8.TafsirSafi,vol.1,p.51.
[345]9.Forexample,insettingofftheark,HadhratNuh(Noah)(‘a)said:“InthenameofAllahbeitscourseanditsmooring.Lo!myLordisForgiving,Merciful”(SurahHud11:41).HadhratSulayman(Solomon)(‘a)alsobeganhislettertotheQueenofShebawiththenameofAllah:“Lo!itisfromSolomon,andlo!itis:InthenameofAllahtheBeneficent,theMerciful”(Surahan-Naml27:30).
[346]10.SurahAl‘Imran3:101.
[347]11.Tafsiral-Qurtubi,vol.1,undertheexegesisof“Bismillah”.
[348]12.TafsirFakhrar-Razi;Majma‘al-Bayan,vol.1,undertheexegesisof“Bismillah”.
[349]13.TafsirSafi,vol.1,p.52.
[350]14.Surahal-Isra’17:67.
[351]15.Surahal-Isra’17:83.
[352]16.SurahYa-Sin36:77.
[353]17.Surahal-Infitar82:6.
[354]18.Surahal-‘Alaq96:6-7.
[355]19.Surahal-Qasas28:78.
[356]20.Surahas-Saffat37:13.
[357]21.Surahal-An‘am6:164.
[358]22.Surahal-Baqarah2:222.
[359]23.Surahal-An‘am6:54.
[360]24.Surahaz-Zumar39:53.
[361]25.Surahal-Furqan25:70.
[362]26.Surahal-Infitar82:19.
[363]27.Surahal-Ghafir(oral-Mu’min)40:16.
[364]28.SurahIbrahim14:48;Surahal-Ghafir(oral-Mu’min)40:16.
[365]29.TheMessengerofAllah(S)saidtoAbuDharrGhaffari:“Reckonyourselfbeforeyouwillbereckoned.”Makarimal-Akhlaq.
[366]30.Nurath-Thaqalayn,vol.1,p.16,hadith78.
[367]31.SurahHud11:56.
[368]32.Surahaz-Zukhruf43:43.
[369]33.SurahYaSin36:62.
[370]34.Nurath-Thaqalayn,vol.1,p.17.
[371]35.SurahAl‘Imran3:101.
[372]36.TafsirNemuneh,asquotedinTafsirSafi.
[373]37.SurahMaryam19:76.
[374]38.Tafwidh:thebeliefthataftercreatingallbeings,Godhasleftthemtoadministertheirownaffairsandfollowtheirownwills.Inotherwords,itistheupholdingoffreewill{ikhtiyar}vis-à-vispredestination.{Trans.}
[375]39.Forexample,therearethosewhoregardHadhrat‘Isa(‘a)andHadhrat‘Ali(‘a)asdivine.
[376]40.orexample,theWahhabis.
[377]41.Biharal-Anwar,vol.24,p.9.
[378]42.Ibid.
[379]43.Biharal-Anwar,vol.8,p.65.
[380]44.Nahjal-Balaghah,Saying108.
[381]45.Nahjal-Balaghah,Saying70.
[382]46.Nahjal-Balaghah(SubhiSalih),Saying347.
[383]47.Mizanal-Hikmah,vol.8,p.546.
[384]48.Surahal-Furqan25:67.
[385]49.Surahan-Nisa’4:69.
[386]50.TafsirNemuneh,vol.1,p.53.
[387]51.Biharal-Anwar,vol.24,fromp.30onward.
[388]52.Surahal-Qasas28:17.
[389]53.Surahal-Qasas28:40:“SoWeseizedhimandhishosts,andthrewthemintothesea.Soobserve
howthefateofthewrongdoerswas!”
[390]54.Surahal-Qasas28:81:“SoWecausedtheearthtoswallowhimandhishouse.”
[391]55.Surahas-Saff61:3:“ItisgreatlyoutrageoustoAllahthatyoushouldsaywhatyoudonotdo.”
[392]56.SeeSurahan-Nisa’4:93;SurahHud11:59-60;Surahal-Hijr15:74.
[393]57.Surahal-Ikhlas(orat-Tawhid)112:1-4.
[394]58.Payam-eQur’an(Tafsir-eMawdhu‘i),vol.1.
[395]59.Surahar-Ra‘d13:16.
[396]60.Surahal-An‘am6:164.
[397]61.SurahAl‘Imran3:189.
[398]62.Surahal-An‘am6:57.
[399]63.Surahan-Naml27:62.
[400]64.Biharal-Anwar,vol.3,p.223.
[401]65.Ibid.
[402]66.Surahash-Shura42:11.
[403]67.Surahal-Mu’minun23:1-2:“Successfulindeedarethebelieverswhoarehumbleintheirprayers.”
[404]68.Biharal-Anwar,vol.84,p.228asquotedfromMizanal-Hikmah.
[405]69.KumaylibnZiyadwasborninYemen.HebelongedtoafamoustribeofNakha‘,whichlatersettledinKufah,Iraq.KumaylwasastaunchsupporterofIslamandaloyalcompanionofImam‘Ali(‘a).HereceivedhistrainingfromImam‘Ali,whofilledhisheartwiththeloveofIslam.
HewasanhonestandpiousMuslimandmorethanthathewasamystic.DuringtheCaliphateofImam‘AlihewasappointedTreasureroftheExchequer{Baytal-Mal}andforsometimetheGovernorofHyt.Kumayl,thesinceresoldierofIslam,alsoparticipatedinthebattleswhichImam‘AlifoughtagainstMu‘awiyah,andthosewhohaddeviatedfromIslam.
ThemysticpositionofKumaylwassoelevatedthatImam‘AlipersonallytaughthimtheSupplicationofKhidr,whichwaslaterknownastheSupplicationofKumayl.AtlastKumaylibnZiyadwaskilledbythedespoticUmayyadGovernorHajjajibnYusufforhisbeinganaffectionatefriendofthefamilyoftheHolyProphet(S).{Trans.}
[406]70.Biharal-Anwar,vol.81,p.230.
[407]71.Muhajjahal-Baydha’,vol.1,p.390.
[408]72.Biharal-Anwar,vol.82,p.108.
[409]73.iharal-Anwar,vol.82,p.110.
[410]74.Al-Wafi,vol.2,p.107.
[411]75.Ibid.
[412]76.Surahal-Waqi‘ah56:74.
[413]77.Al-Mizan,vol.19,p.160.
[414]78.ahjal-Balaghah,Sermon1.
[415]79.Surahal-Isra’orBaniIsra’il17:44:““ThesevenheavensandtheearthandallthatisthereinpraiseHim,andthereisnotathingbuthymnethhispraise;butyeunderstandnottheirpraise.”
[416]80.Surahan-Nahl16:49.
[417]81.Biharal-Anwar,vol.82,p.139.
[418]82.SurahTaHa20:55.
[419]83.Wasa’ilash-Shi‘ah,vol.3,p.591.
[420]84.Surahal-Jinn72:18:“TheplacesofworshipbelongtoAllah,sodonotinvokeanyonealongwithAllah.”
[421]85.SurahYusuf12:100:“Andheseatedhisparentshighuponthethrone,andtheyfelldownprostratebeforehim.Hesaid,‘Father!Thisisthefulfillmentofmydreamoflongago,whichmyLordhasmadecometrue.”
[422]86.Surahal-Hajj22:18.
[423]87.MawlawiJalalad-Dinar-Rumi(1207-1273)wasthegreatestmysticpoetinthePersianlanguageandfounderoftheMawlawiyyahorderofdervishes(“TheWhirlingDervishes”).Heisfamousforhislyricsandforhisdidacticepic,Mathnawi-yeMa‘nawi{SpiritualCouplets}.{Trans.}
[424]88.Surahan-Naml27:16:“SolomoninheritedfromDavid,andhesaid,‘Opeople!Wehavebeentaughtthespeechofthebirds,andwehavebeengivenoutofeverything.Indeedthisisamanifestadvantage.”
[425]89.Surahan-Naml27:18-19:“Anantsaid,‘Oants!Enteryourdwellings,lestSolomonandhishostsshouldtrampleonyouwhiletheyareunaware.’Whereathesmiled,amusedatitswords.”
[426]90.Surahal-Isra’17:44:“ThesevenheavensglorifyHim,andtheearth{too},andwhoeverisinthem.ThereisnotathingbutcelebratesHispraise,butyoudonotunderstandtheirglorification.”
[427]91.Al-MizanfiTafsiral-Qur’an,vol.13,p.117.
[428]92.Wasa’ilash-Shi‘ah,vol.8,p.353.
[429]93.TafsirNemuneh,vol.12,p.140.
[430]94.Surahal-Naml27:22-26.
[431]95.Biharal-Anwar,vol.82,p.137.
[432]96.Qassaral-Jamal,undertheword“sajdah”{prostration}.
[433]97.Mustadrakal-Wasa’il,vol.1,p.329.
[434]98.Biharal-Anwar,vol.6,p.130.
[435]99.Qassaral-Jamal,undertheword“sajdah”{prostration}.
[436]100.Wasa’ilash-Shi‘ah,vol.4,p.977.
[437]101.Wasa’ilash-Shi‘ah,vol.4,p.977.
[438]102.Surahal-Fath48:29.
[439]103.Biharal-Anwar,vol.82,p.162;Mustadrakal-Wasa’il,vol.1,p.329.
[440]104.Biharal-Anwar,vol.82,p.164;Mustadrakal-Wasa’il,vol.1,p.329.
[441]105.Biharal-Anwar,vol.82,p.163.
[442]106.Biharal-Anwar,vol.82,p.164.
[443]107.Imamal-Husayn:grandsonoftheProphet,andalsoknownastheDoyenoftheMartyrs{Sayyidash-Shuhada’}.In60AH(680CE),Imamal-HusaynrefusedtoswearallegiancetoYazid,sonofMu‘awiyahandsecondcaliphoftheUmayyaddynasty,sinceYaziddidnotpossesslegitimateauthorityandhadsucceededtothecaliphatebyhereditarysuccession.TheensuingdeathoftheImaminthebattleatKarbala’hasalwaysbeencommemoratedbyShi‘ahMuslimsasthesupremeexampleofmartyrdominthefaceoftyranny.{Trans.}
[444]108.Wasa’ilash-Shi‘ah,vol.3,p.608.
[445]109.Biharal-Anwar,vol.103,p.135.TraditionsrelatedtotheturbahofImamal-Husayn(‘a)arefoundinthesamevolumefrompage106uptopage140.
[446]110.Surahat-Tur52:43.
[447]111.Surahash-Shura42:30.
[448]112.Surahal-Qalam68:29.
[449]113.Surahal-An‘am6:91.
[450]114.Surahal-Mu’minun23:115.
[451]115.Tasbihatal-Arba‘ah:literally,thefourtasbihs;itreferstotherecitalof“SubhanAllahiwa’l-hamdulillahiwalailahaillallahuAllahuakbar”{GlorybetoAllah;praisebetoAllah;thereisnogodbutAllah;Allahisthegreat}.{Trans.}
[452]116.Surahat-Tur52:43.
[453]117.Surahal-Anbiya’21:22.
[454]118.SurahYunus10:68.
[455]119.SurahAl‘Imran3:193.
[456]120.Surahal-Anbiya’21:87.
[457]121.Surahan-Nahl16:57.
[458]122.SurahTaHa20:130.
[459]123.SurahTaHa20:130.
[460]124.urahal-Ghafir(oral-Mu’min)40:55.
[461]125.Surahat-Tur52:48.
[462]126.Shaykhas-Saduq,At-Tawhid,p.312.
[463]127.Qunut:supplicationrecitedinthesalatafterthesecondrak‘ah,inthestandingposition,withthepalmsofthehandsareraisedupward.{Trans.}
[464]128.Forwhateverrulingaboutqunutmentioned,seeJawahir,vol.10,pp.352-362.
[465]129.Biharal-Anwar,vol.82,p.199;Jawahir,vol.10,p.367.
[466]130.iharal-Anwar,vol.82,p.206.Inthisvoluminousbook,alotofhadithsaboutqunuthasbeennarrated.
[467]131.Wasa’ilash-Shi‘ah,vol.4,p.988;Biharal-Anwar,vol.82,p.283.
[468]132.treferstothehadithfromImamar-Rida(‘a)recordedinBiharal-Anwar,vol.82,p.284.
[469]133.Iyyakana‘buduwaiyyakanasta‘in{You{alone}doweworshipandtoYou{alone}doweturnforhelp}.
[470]134.AshhaduanlailahaillallahwaashhaduannaMuhammadanrasulullah{IbearwitnessthatthereisnogodbutAllahandIbearwitnessthatMuhammadistheMessengerofAllah}.
[471]135.Al-Ghadir,vol.2,p.303quotingMusnadAhmadibnHanbal,vol.6,p.323.
[472]136.Sahihal-Bukhari,vol.8,underthesection{bab}“as-salat‘alaMuhammad”{sendingsalutationstoMuhammad}.
[473]137.TafsirFakhrar-Razi,vol.25,p.227;Kanzal-‘Ummal,vol.1,p.495.
[474]138.Wasa’ilash-Shi‘ah,vol.4,p.1219;Biharal-Anwar,vol.91,p.48.
[475]139.Wasa’ilash-Shi‘ah,vol.4,p.1221.
[476]140.Wasa’ilash-Shi‘ah,vol.4,p.1218.
[477]141..Wasa’ilash-Shi‘ah,vol.4,p.1222.
[478]142.SeeKanzal-‘Ummal,vol.1,pp.488-489;Biharal-Anwar,vol.91.
[479]143.ZiyarahJami‘ahKabirah;Kanzal-‘Ummal,vol.1,p.492.
[480]144.Qassaral-Jamal.
[481]145.Biharal-Anwar,vol.91,pp.64-65.
[482]146.Ibid.
[483]147.Surahal-Hashr59:22:“HeisAllah…thePeace.”
[484]148.Al-MizanfiTafsiral-Qur’an,vol.19,p.256.
[485]149.SurahYa-Sin36:58:“‘Peace!’—awatchwordfromtheall-mercifulLord.”
[486]150.Surahal-An‘am6:54:“WhenthosewhohavefaithinOursignscometoyou,say,‘Peacetoyou!’”
[487]151.Surahar-Ra‘d13:24:“Peacebetoyou,foryourpatience.”
[488]152.SurahIbrahim14:23
[489]153.Biharal-Anwar,vol.73,p.4.
[490]154.Biharal-Anwar,vol.73,p.3.
[491]155.Biharal-Anwar,vol.73,p.8.
[492]156.Biharal-Anwar,vol.73,p.12.
[493]157.Qassaral-Jamal,vol.1,p.321.
[494]158.Surahan-Nisa’4:86.
[495]159.Biharal-Anwar,vol.73,p.10.
[496]160.Biharal-Anwar,vol.73,p.11.
[497]161.Surahan-Nur24:61:“Butwhenyeenterhouses,saluteoneanotherwithagreetingfromAllah,blessedandsweet.”
[498]162.TafsirNemuneh,vol.14,p.553.
[499]163.Mizanal-Hikmah,vol.4,p.538.
[500]164.Biharal-Anwar,vol.40,p.335.
[501]1.Mustadrakal-Wasa’il,vol.1,p.336.
[502]2.Surahash-Sharh94:7-8.
[503]3.Mustadrakal-Wasa’il,vol.1,p.336.
[504]4.Ibid.
[505]5.Ibid.
[506]6.Surahal-Ahzab33:41
[507]7.Wasa’ilash-Shi‘ah,vol.4,p.1023.
[508]8.Mustadrakal-Wasa’il,vol.1,p.336.
[509]9.Al-Wafi,vol.2,p.121.
[510]10.Wasa’ilash-Shi‘ah,vol.4,p.1037.
[511]11.tisappropriateheretomentionthefourhundredmartyrsofIranwho,whileshouting“DeathtoAmerica”and“DeathtoIsrael”onthedaysofHajjpilgrimageonthebloodyFridayofMakkahin1987,wereshotbytherulingWahhabisinHijazandattainedmartyrdom.ItislamentabletonotethatsuchsloganswhicharetakenfromtheverseoftheQur’anandareenjoinedbytheQur’an(todeclaredisavowalandimmunityagainstthepolytheistsduringtheHajjrites)havebeenregardedbythecrooked-mindedonesasrepugnanttothespiritofworshipinHajj;hence,theirmurderousact!
[512]12.Wasa’ilash-Shi‘ah,vol.4,p.1024.
[513]13.Jawahir,vol.10,p.405.
[514]14.Wasa’ilash-Shi‘ah,vol.4,p.1033.
[515]15.Forexample,see:sahihMuslin,vol.1,p.418,sahihBukhari,vol.1,p.110,sunanibnmajah,vol.1,p.299(inthediscussiononpost-prayerdevoitionalacts.
[516]16.SurahIbrahim14:7:“Ifyegivethanks,Iwillgiveyoumore.”
[517]17.Biharal-Anwar(BeirutEdition),vol.83,p.194.Inthisbook,around87Prophetictraditionsand38versesoftheQur’anabouttheissueofexpressinggratitudehavebeenquoted.
[518]18.Biharal-Anwar,vol.83,p.200.
[519]19.Wasa’ilash-Shi‘ah,vol.4,p.1071.
[520]20.Wasa’ilash-Shi‘ah,vol.4,p.1071;Al-Wafi,vol.2,p.123.
[521]21.Biharal-Anwar,vol.83,p.200.
[522]22.InBiharal-Anwar,thewholeVolume84hasbeenallottedtothetraditionspertainingtothesupererogatoryprayersandhundredsofhadithshavebeennarratedinthisregard.
[523]23.Qassaral-Jamal,vol.2.
[524]24.Biharal-Anwar,vol.84,p.47.
[525]25.Biharal-Anwar,vol.84,p.43;Wasa’ilash-Shi‘ah,vol.3,p.56.
[526]26.Mustadrakal-Wasa’il,vol.1,p.177.
[527]27.Qassaral-Jamal,undertheword“nafilah”.
[528]28.Surahal-Isra’(orBaniIsra’il)17:79.
[529]29.SurahAl‘Imran3:17.
[530]30.Surahal-Furqan25:63-64.
[531]31.Surahadh-Dhariyat51:18.
[532]32.Surahas-Sajdah32:17.
[533]33.Biharal-Anwar,vol.84,p.136.
[534]34.Al-Wafi,vol.2,p.22.
[535]35.Al-Wafi,vol.2,p.21.
[536]36.Al-Wafi,vol.2,p.22.
[537]37.Wasa’ilash-Shi‘ah,vol.5,p.272.
[538]38.Al-Wafi,vol.2,p.22.
[539]39.ItisquotedfromMisbahash-Shari‘ah.
[540]40.Nurath-Thaqalayn,vol.3,p.204.
[541]41.Thawabal-A‘mal,p.88.
[542]1.Wasa’ilash-Shi‘ah,vol.5,p.375;Kanzal-‘Ummal,vol.8,hadith22799.
[543]2.ManLaYahdhuruhal-Faqih,vol.1,p.377.
[544]3.Mustadrakal-Wasa’il,vol.1,p.488.
[545]4.Kanzal-‘Ummal,vol.8,hadith22815(ahadithfromtheProphetofIslam(S)).
[546]5.Kanzal-‘Ummal,vol.8,hadiths22818,22827.
[547]6.Kanzal-‘Ummal,vol.8,p.258.
[548]7.Mustadrakal-Wasa’il,vol.1,p.487;ImamKhomeini,Tawdhihal-Masa’il,Issue1400.
[549]8.Mustadrakal-Wasa’il,vol.1,p.488.
[550]9.Kanzal-‘Ummal,vol.8,p.256.
[551]10.Surahan-Nisa’4:142:“Whenthey(hypocrites)standupforprayer,theystanduplazily,showingofftothepeopleandnotrememberingAllahexceptalittle.”
[552]11.Mustadrakal-Wasa’il,vol.1,p.488.
[553]12.Ibid.
[554]13.Mustadrakal-Wasa’il,vol.1,p.689;Wasa’ilash-Shi‘ah,vol.5,p.373.
[555]14.Safinahal-Bahar,vol.1,undertheword“jama‘ah”{congregation}.
[556]15.Kanzal-‘Ummal,vol.8,hadith22792.
[557]16.ImamKhomeini,Tawdhihal-Masa’il,Issue1400.
[558]17.Wasa’ilash-Shi‘ah,vol.5,p.377.
[559]18.Kanzal-‘Ummal,vol.8,p.255.
[560]19.Safinahal-Bahar,vol.1,undertheword“jama‘ah”{congregation}.
[561]20.Ibid.
[562]21.ManLaYahdhuruhal-Faqih,vol.1,p.377.
[563]22.Ibid.
[564]23.Mustadrakal-Wasa’il,vol.1,p.490.
[565]24.Wasa’ilash-Shi‘ah,vol.5,p.416.
[566]25.Al-Wafi,vol.2,p.177.
[567]26.Mustadrakal-Wasa’il,vol.1,p.491.
[568]27.Ibid.
[569]28.Mustadrakal-Wasa’il,vol.1,p.492.
[570]29.Surahal-A‘raf7:31.
[571]30.Nurath-Thaqalayn,vol.2,p.19.
[572]31.Mustadrakal-Wasa’il,vol.1,p.492.
[573]32.Ibid.
[574]33.ManLaYahduruhal-Faqih,vol.1,p.381.
[575]34.Al-Wafi,vol.1,p.177,Wasa’ilash-shi’ah,vol.5,p.419.
[576]35.ImamKhomeini,Tahriral-Wasilah,underthediscussiononthecongregationalprayerleader.
[577]36.InIslamthetermhadd(pl.hudud)appliestopunishmentsdecreedforcommissionofcertaincrimessuchasmurder,stealing,etc.Thelimitofthesepunishmentsisspecifiedbythesacredlaw.{Trans.}
[578]37.Biharal-Anwar,vol.75,p.248.
[579]38.Biharal-Anwar,vol.67,p.1.
[580]39.Al-Istibsar,vol.3,p.12.
[581]40.Wasa’ilash-Shi‘ah,vol.18,p.291.
[582]41.Al-Istibsar,vol.3,p.13.
[583]42.Wasa’ilash-Shi‘ah,vol.18,p.295.
[584]43.Jawahir,vol.13,p.277;Tahriral-Wasilah,vol.1,underthediscussiononthequalificationsofthecongregationalprayerleader.
[585]44.Tahriral-Wasilah,vol.1,underthediscussiononthequalificationsofthecongregationalprayerleader.
[586]45.Eachoftheseconditionshasdetailedissueswhoseexplanationsmustbesoughtfromthebooksonpracticallaws.
[587]46.Farsakh:aunitofdistanceequivalenttoapproximately5.5kilometers.{Trans.}
[588]47.Haddat-tarakhkhus:thepointawayfromtheboundaryofacitywhoseinhabitantscannotbeseenandfromwherethecity’scalltoprayers{adhan}cannotbeheard.SeeImamKhomeini,Tawdhihal-Masa’il.
[589]48.Formoredetail,seethebooksonpracticallaws.
[590]49.ImamKhomeini,Tawdhihal-Masa’il,Issue1357.
[591]50.Haydh:bleedingduringamenstrualcycle.{Trans.}
[592]51.Nifas:bleedingofawomanafterchildbirth.{Trans.}
[593]51.Forfamiliaritywithdetailedissuesabouttheprayerofatravelerandqadhaprayer,seeImamKhomeini.Tawdhihal-Masa’il.
[594]1.Surahal-Jum‘ah62:9.
[595]2.Mizanal-Hikmah,vol.5,p.426.
[596]3.SeeBiharal-Anwar,vol.89,p.122;Wasa’ilash-Shi‘ah,vol.5,p.1;ManLaYahdhuruhal-Faqih,vol.1,p.409;Kanzal-‘Ummal,vol.7,p.707;vol.8,p.368.
[597]4.Biharal-Anwar,vol.89,p.199,underthetitleal-Jum‘ah,Hajjal-Masakin.
[598]5.ForinformationabouttheFridaycongregationalprayer,seethebooklet,Namaz-eShokuhmand-eJum‘eh{TheSplendorousFridayPrayer}publishedbytheQum-basedDarRah-eHaqqInstitute.
[599]6.Wasa’ilash-Shi‘ah,vol.5,p.47.
[600]7.Wasa’ilash-Shi‘ah,vol.5,p.28.
[601]8.Mustadrakal-Wasa’il,vol.6,p.27.
[602]9.Biharal-Anwar,vol.86,p.255.
[603]10.Sahifeh-yeNur,speechdatedShahrivar21,1358AHS.
[604]11.Wasa’ilash-Shi‘ah,vol.5,p.141;ManLaYahdhuruhal-Faqih,vol.1,p.522.
[605]12.Zakatal-fitr:aspecifiedtypeofreligiousduespaidbytheworshipperswhentheycompletethefastinginthemonthofRamadhan.{Trans.}
[606]13.The‘IdprayerthatImamar-Rida(‘a)wantedtoofferbutMa’munpreventeditashewasafraid,andthe‘IdprayerheldinQaytariyyah,TehranduringthefirstmarchrallyoftheIslamicRevolutioninwhichShahidMufattehmobilizedournationtoformagreatmovement,wereindicativeofthesociopoliticaldimensionofthissplendidgathering.
[607]14.Wasa’ilash-Shi‘ah,vol.5,p.140;ManLaYahdhur,vol.1,p.511.
[608]15.Wasa’ilash-Shi‘ah,vol.5,p.141.
[609]16.ManLaYahdhuruhal-Faqih,vol.1,p.511.
[610]17.“Allahuakbar,lailahaillallah,wa’llahuakbar,Allahuakbarwalillahi’l-hamd,Allahuakbar‘alamahadana.”SeeMafatihal-Jinan;Tawdhihal-Masa’il.
[611]18.SeeMafatihal-Jinan;Booksanpracticallaws.
[612]19.ManLaYahdhuruhal-Faqih,vol.1,p.511.
[613]20.Weshalldeallaterwithsomepertinentissues.
[614]21.Wasa’ilash-Shi‘ah,vol.5,p.144.
[615]22.Wasa’ilash-Shi‘ah,vol.5,p.145.
[616]23.Wasa’ilash-Shi‘ah,vol.2,p.762.
[617]24.Formoreinformation,seethebooksonpracticallaws.
[618]25.Surahal-Mulk67:30.
[619]26.ManLaYanhdhuruhal-Faqih,vol.1,p.524.
[620]27.bid.
[621]28.ahriral-Wasilah,vol.1,p.245,under“salatal-istisqa’”.
[622]29.ManLaYahdhuruhal-Faqih,vol.1,p.524.
[623]30.ManLaYahdhuruhal-Faqih,vol.1,p.526.
[624]31.Extractfromthepoem,“Lutf-eHaqq”{DivineGrace}byParvinI‘tisami.
[625]32.Tahriral-Wasilah,vol.1,p.245.
[626]33.ManLaYahdhuruhal-Faqih,vol.1,p.527,“Al-hamdulillahisabigha’n-ni‘am”;MustadrakNahjal-Balaghah,vol.6,p.268,supplicationofHadhrat‘Ali(‘a).
[627]24.As-Sahifahas-Sajjadiyyah,Supplication19,“Allahummaasqinaal-ghaytha”.
[628]35.SeeManLaYahdhuruhal-Faqih,underthediscussionontheprayerforrain.
[629]36.Atharal-HujjahvaGanjineh-yeDaneshmandan,vol.1,p.324.ThegraveofthelateKhwansariislocatedintheshrineofHadhratFatimahal-Ma‘sumah(mayAllahbepleasedwithher)inQum.
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