ACommentaryonPrayerProfessorMuhsinQaraati-XKP

Published:2013Tag(s):islamsalatprayernamazmohsinqaraticommentaryxkp"shiaibooks""digitalbooks"ahkamfiqhislamic

1ChapterTransliterationSymbols

Symbol Transliteration Symbol Transliteration

ء ’ أ A

ب B ت t

ث th ج j

ح H خ kh

د D ذ dh

ر R ز z

س S ش sh

ص S ض d

ط T ظ z

ع ‘ غ gh

ف F ق q

ك K ل l

م M ن n

هـ H و w

ي Y ة ah

LongVowels ShortVowels

آ A ـ a

و U ـ u

ي I ـ i

2ChapterPublisher’sForeword

IntheNameofAllah,theAll-beneficent,theAll-mercifulp

TheinvaluablelegacyoftheHousehold{Ahlal-Bayt}oftheProphet(maypeacebeuponthemall),as

preservedbytheirfollowers,isacomprehensiveschoolofthoughtthatembracesallbranchesofIslamicknowledge.Thisschoolhasproducedmanybrilliantscholarswhohavedrawninspirationfromthisrichandpureresource.It has givenmany scholars to theMuslim ummah who, following in the footsteps of Imams of the

Prophet’s Household (‘a), have done their best to clear up the doubts raised by various creeds andcurrentswithinandwithoutMuslimsocietyandtoanswertheirquestions.Throughoutthepastcenturies,theyhavegivenwell-reasonedanswersandclarificationsconcerningthesequestionsanddoubts.Tomeettheresponsibilitiesassignedtoit,theAhlal-BaytWorldAssembly(ABWA)hasembarkedon

adefenceofthesanctityoftheIslamicmessageanditsverities,oftenobscuredbythepartisansofvarioussectsandcreedsaswellasbycurrentshostiletoIslam.TheAssemblyfollowsinthefootstepsoftheAhlal-Bayt(‘a)andthedisciplesoftheirschoolofthoughtinitsreadinesstoconfrontthesechallengesandtriestobeonthefrontlineinconsonancewiththedemandsofeveryage.TheargumentscontainedintheworksofthescholarsbelongingtotheSchooloftheAhlal-Bayt (‘a)

areofuniquesignificance.Thatisbecausetheyarebasedongenuinescholarshipandappealtoreason,andavoidprejudiceandbias.Theseargumentsaddressscholarsandthinkersinamannerthatappealstohealthymindsandwholesomehumannature.Toassisttheseekersoftruth,theAhlal-BaytWorldAssemblyhasendeavoredtopresentanewphase

oftheseargumentscontainedinthestudiesandtranslationsoftheworksofcontemporaryShi‘ahwritersandthosewhohaveembracedthissublimeschoolofthoughtthroughdivineblessing.The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah

scholarsofearlieragestoassisttheseekersofthetruthindiscoveringthetruthswhichtheSchooloftheProphet’sHousehold(‘a)hasofferedtotheentireworld.TheAhlal-BaytWorldAssemblylooksforwardtobenefitfromtheopinionsofthereadersandtheir

suggestionsandconstructivecriticisminthisarea.Wealsoinvitescholars,translatorsandotherinstitutionstoassistusinpropagatingthegenuineIslamic

teachingsaspreachedbytheProphetMuhammad(S).

WebeseechGod,theMostHigh,toacceptourhumbleeffortsandtoenableustoenhancethemundertheauspicesofImamal-Mahdi,Hisvicegerentontheearth(mayAllahexpeditehisadvent).WeexpressourgratitudetoHujjatal-Islamwa’l-MusliminShaykhMuhsinQara’ati,theauthorofthe

presentbook,andMansoorLimba,itstranslator.Wealsothankourcolleagueswhohaveparticipatedinproducingthiswork,especiallythestaffoftheTranslationOffice.CulturalAffairsDepartmentAhlal-Bayt(‘a)WorldAssembly

3ChapterForeword

IntheNameofAllah,theCompassionate,theMercifulp

The Cultural Center of Qur’anic Lessons was established in 1375 AHS (1996) with the aim ofcompiling,arrangingandpublishingthewritten,audioandvisualworksofHujjatal-IslamShaykhMuhsinQara’ati.During the many years of its activity, apart from publishing new books by the author, the Tafsir-e

Nur{CommentaryofLight} inparticular, this institutehasalsopresentedabook in itseditedversion,whichhadbeenpublishedbyotherpublishers.Amongtheworksofthewriteronthesubjectofprayeristhebook,Tafsir-eNamaz{ACommentaryon

Prayer},whichwasinitiallypublishedbythePerformanceofPrayerHeadquarters.PursuanttotheviewofthehonorableofficialsattheHeadquarters,subsequenteditionsofthesaidbookweresupposedtobepublishedbytheCulturalCenterofQur’anicLessons.It is necessary to note that this book has been edited and earlier typographical errors have been

correctedasfaraspossible.Nevertheless,welookforwardtoreceivingtheviewsandsuggestionsofourdearreaderswhoweinvitetocommunicatewithusatthisaddress:

CulturalCenterofQur’anicLessonsP.O.Box14185/586

TehranIslamicRepublicofIran

CulturalCenterofQur’anicLessons

4ChapterPreface

IntheNameofAllah,theAll-beneficent,theAll-mercifulp

نیملاعلا بر هللا دمحلأ نیعمجأ مهئادعأ ىلع هللا ةنعل و نیرهاطلا هلآ و دمحم انیبن و اندیس ىلع هللا ىلص و

AllpraiseisduetoAllah,theLordoftheworlds,andmaytheblessingsofAllahbeuponour

MasterandProphet,Muhammad,andhispureprogeny,andmaythecurseofAllahbeuponalltheirenemies.

IwasgladtobepresentattheholyshrineofImamar-Rida(‘a)andtohavestartedwritingthisbooklet,

thedraftsofwhichIhadpreparedearlier,prior to thebeginningof the(Iranian)NewYear1374AHS(whichcommencedonMarch21,1995).In line with the efforts made after the {victory of the} Islamic Revolution in establishing the

performance of Islamic prayer {salah} in schools, universities, military garrisons, and other publicplaces,Ialsodecided—afterwritingthebooks,Partu-yeazAsrar-eNamaz{RadianceoftheSecretsofPrayer},HamrahbaNamaz{IntheCompanyofPrayer}andYeksadvaChahardahNoktehDarbareh-yeNamaz{OneHundredandFourteenPointsaboutPrayer}—towriteaboutacommentaryontherecitals{adhkar} inprayer suchas thetakbir {recitalofAllahuakbar at the beginning of the prayer} and therecital of Surah al-Fatihah and another surah, bowing down {ruku‘}, prostration{sujud}, tashahhudandsalam so thatwecouldunderstandbetterwhatweareuttering toGod in thisregard,andhaveaconsciousandgnosticinvolvementintheactofworship.Beforeembarkingonthesubjectproper,letusfirsttakeacursoryglanceat“Worship{‘ibadah}and

Servitude{‘ubudiyyah}”whichisthesoulofprayeraswellasallotherdevotionaldutiessoastobetterinternalizeitssublimestationinourlives.MuhsinQara’ati

Part1Worship{‘ibadah}andServitude{‘ubudiyyah}

Whatisworship{‘ibadah}?

Worship{‘ibadah}isthepurposebehindourcreation.TheQur’anstates:﴿ نودبعیل الإ سنإلاو نجلا تقلخ امو ﴾“IdidnotcreatethejinnandhumansexceptthattheymayworshipMe.”[1]IftheworkwearedoingisforthesakeofseekingthepleasureofGod,thenitisanactofworship.Itis

soeventhoughitmaybeabusinessorprofessionalventure,thepursuitofknowledge,marriage,servicetopeople,oranythingthatismeanttomeetourneedsorthatofsociety.Thatwhichmakesanactionanactofworship{‘ibadah}isthesacredmotivesbehinditsperformance

andintheparlanceoftheQur’an,ithasthe“divinebaptism”{sibghatAllah}.[2]

Naturaldisposition{fitrah}andworship{‘ibadah}

Someofouractionsoractivitiesarebasedonworship{‘ibadah}whileothersareanchoredinnaturaldisposition{fitrah}.Ahabitcanbemeritorioussuchassportsornotmeritorioussuchassmoking.Butifanactionwasanchoredinnaturaldisposition—thatis,ifitwasdonebasedonthenaturaldispositionandpuremoldwhichGodhasbestowedontheconstitutionofeveryhumanbeing—thenitwouldalwaysbemeritorious.Themeritofnaturaldispositioncomparedtoworshipisthattimeandplace,genderandrace,andage

andconditionhavenoeffectonit,andeveryhumanbeing,onaccountofhisbeingahuman,possessesit.Anexampleofthisistheaffectiongiventoone’schildthatisnottrueonlytoaparticulargenerationandperiodrather,itiscommonforeveryparenttodoso.[3]Issuessuchasformandstyleofdressorfoodaregovernedbyhabitandtheyvaryindifferenttimesandplaces.Insomeregions,acertainthingisacustomwhilethesameisnotregardedassuchinotherplaces.Worshipanddevotionarealsoamongthoseactionsthatpertaintothenaturaldispositionofman,and

thus,themostancient,beautifulanddurablebuildingsconstructedbymanarerelatedtoworshipsuchastemples,churches,mosques,andfire-temples.Ofcourse,manydifferencescanbeseenwithrespecttoformsandtypesofdevotion.Onedifference

pertainstotheobjectsofworshipextendingfromstone,woodandidolstotheBelovedLord,andanotherdifferenceisintheformandstyleofworship,whichvariesfromdancingandsingingtothemostprofoundandsubtlelitanies{munajat}oftheawliya’{saints}ofGod.Theobjectiveof theprophets (‘a) has not been to create the spirit of devotion inmanbut rather to

reformworshipintermsofitsobjectandform.The large sums of money spent on the construction of churches, synagogues, Hindu temples, and

mosques;consideringassacredthenationalflagsandheroes;andpraisingtheexcellencesandvaluesofindividualsandevenobjectsareallmanifestationsofthespiritofdevotionwhichexistsinman.EventhosewhodonotworshipGodworshiptheirspouses,children,credentials,ideology,creed,or

path and they are ready tomove forward along thisway even to the extent of sacrificing themselves.Worshiphasadeepnaturalrootinmanalthoughhemaybeunawareofit,asMawlawi(ar-Rumi)[4]says:نابل رد دنادن دوخ لیم رس ناردام اب ناكادوك لیم وچمه

Justlikethechildren’sfondnessoftheirmothers,Heregardsnotthesatisfactionofhisdesireinfrankincense.God,theAll-wise,hasendowedmanwithalldesiresandinstinctswhilealsocreatingoutsideofman

themeanstosatiateandmeetthesedesires.Ifmaneverbecomesthirsty,wateriscreated(toquenchit),and if there ishunger, foodalsoexists. Ifman is endowedwith the sexual instinct, spouseshavebeencreatedforhim,andifthesenseofsmelliscreated,thingstosmellhavebeencreatedtoo.Amongtheprofoundestfeelingsofmanarethedesireforeternity,loveofperfectionandtheyearning

forimmortality.ArelationshipwithGodandworshippingHimguaranteethefulfillmentofthesenaturalinclinations. Prayer and worship are the relationships of man with the Fountainhead of Perfections,familiaritywiththeRealBeloved,andseekingrefugeintheEternalPower.

TheRootofWorship

Who could recognize God with all His perpetual qualities and perfections without resorting tosubservienceandobeisance toHim?Through stories andhistorical accounts, theQur’anexpresses thesignsofHispowerandgrandeur.ItstatesthatGodgaveachildtoMaryam(Mary)withoutherhavingahusband;HesplittheNileRiver

forMusa(Moses)(‘a)[5]anddrownedFir‘awn(Pharoah)therein;Hemadetheprophets(‘a)victoriouswhilebeingempty-handed,againstthesuperpowersoftheirrespectivetimes,andrubbedthenoseofthetaghuts[6]intheground.[7]It isHeWhocreatedyououtof lifelessclay,andyour lifeanddeathaswellashonor{‘izzah}and

humiliation{dhillah}areinHishand.Isthereanyonewhocouldperceivehisownweakness,impotence,ignorance,andlimitationaswellaspredictableandunpredictableperilsandmishaps,butcouldnotsensetheneedforthePowerofSalvationandforhimtosubmittoIt?Invariousverses, theQur’anremindsmanofhisweakness, saying:At the timeofbirth,youhadno

awarenessofanything;youwereutterlyinastateofweaknesssuchthatafteracquiringstrength,youshallalsobeheadingtowardweaknessagain.Ineverymoment,youareunderthethreatofdifferenttypesofdangers.Ifthemovement(bothrotationandrevolution)oftheearthshouldslowdownorshouldthedaystand

still,whocouldexpediteitsmovementandchangeit?﴿ نیعم ءامب مكیتأی نمف اروغ مكؤام حبصأ نإ متیأرأ لق ﴾“Say, ‘Tell me, should your water sink down {into the ground}, who will bring you running

water?’”[8]﴿ نوركشت الولف اجاجأ هانلعج ءاشن ول ﴾“IfWewishWecanmakeit(water)bitter.Thenwhydoyounotgivethanks?”[9]﴿ نوهكفت متلظف اماطح هانلعجل ءاشن ول ﴾“IfWewish,Wesurelyturnit(plant)intochaff,whereatyouareleftstunned(orregretful).”[10]﴿ ءامسلا نم افسك مهیلع طقسن وأ ضرألا مهب فسخن أشن نإ ﴾“If We like, We can make the earth swallow them, or let fall on them a fragment from the

sky.”[11]The Qur’an mentions these and tens of other examples so as to take man out of his negligence,

obliteratehisprideandinvitehimtowardworshipandsubmissivenesstotheCreator.

Theprofundityofworship

Worshipisanact,whichweoutwardlyconsiderasatypeofhumility,butithasdeeperprofundity.Worship stems from the soul; it springs from gnosis {ma‘rifah}; it emanates from cognition; it

originatesfrompiety{taqaddus}; it radiates fromadoration; itderives fromadmiration; itcomesfromseekingrefugeandassistance;anditarisesfromtheloveoftheperfections{kamalat}oftheWorshippedBeing{ma‘bud}.Yes,worshipisoutwardlyasimpleact,butifitisotherthantheabove,worshipwillnotbeentertained

byman.Worshipmeansemptyingtheheartofmaterialthings,lettingthespiritfly,andallowingthefeettomakestepsbeyondtheseeableandhearablethings.Worshipguaranteestheloveofmanwhosepolitenessin relation to his Lord is sometimes expressed through eulogy and adoration; at other times throughglorification {tasbih} and sanctification {taqdis}; and yet at some other times, through gratitude andgesturesofsubmission.

Indifferencetowardworship

Hadrat[12]‘Ali(‘a)says:

ةیعرملا ةمئاسلا و ةلماهلا ةمیهبلاب ةلواطتملا نینسلا دعب ىدتقٱ اذإ هنیع اذإ ترق .“MayIgetblindifafterhavingpassedsomanyyearsofmylife(andwiththepossessionofalltalent,

capabilities,facilities,intellect,knowledge,andinspiration),Inowturnintoananimalinhumanform!”Yes, civilization, technology and the progress of new instruments havemade lifemore comfortable,

bestowing comfort and welfare as a gift (to us), but does the perfection of man lie in attaining suchmaterialcomforts?If this is so, then the animals are more advanced than man in food, clothing, habitation, and the

satisfactionofcarnaldesire!Intermsoffood,theyeatbetter,aremorecomfortable,andhavenoneedofcookingandpreparation!Intermsofclothing,theyhavenoneedforsewing,washingandironing!Intermsofcarnaldesire,theysatisfyitwithoutdifficultyandpredicament.Inprocuringaplaceforhabitation,therearesomanybirdsandinsectswhosetechniqueinmakingnests

anddensastonishesman.Inessence,hasthistechnologicaladvancementbroughtaboutprogressinourhumannessaswell?Haveindividualandcollectivecorruptionslessened?Hasthiscomfortalsobroughttranquility?In any case, just not placing the hand ofman in that of the infallible and just leaderswould be an

injustice to humanity, if the heart ofman is not linked toGod, an insultwould have beenmade to thestationofhumanity.

ThepleasureofGodastheaxisofworship

Justasheavenlybodiesand theearthalwayshavea fixedaxis though theymakediverse rotationsandrevolutions,worship,withallitsvariousformsandappearances,isalsoanchoredinafixedaxis,whichis thepleasureofGod.This is in spite of the fact that spatial and temporal aswell as individual andcollectivecircumstancesdeterminethetypeofmovementalongthisaxis.Forexample,travelmakes(afour-cycle{rak‘ah})prayeratwo-rak‘ahprayer;illnessmaynecessitate

changesintheformoftheprayer.Yet,thetwo-rak‘ahorshortenedprayerisstillaprayeranditisbasedontheaxisofrememberingGod,seekingHispleasureandperformingHiscommand:﴿ يركذل ةالصلا مقأو ﴾“AndmaintaintheprayerforMyremembrance.”[13]

Thespiritofworship

Worshipisthenourishmentofthesoulandthebestfoodisthatwhichisabsorbedbythebody.Similarly,thebestactofworshipisthatwhichisinternalizedbythesoul;thatis,ifitisperformedwithenthusiasmandpresenceofheart.Eatingtoomuchfoodisnotbeneficial.Whatisimportantiseatingusefulfood.TheHolyProphet(S)[14]saidtoJabiribn‘AbdAllahal-Ansari:هللا ةدابع كسفن ىلإ ضغبت الو قفرب هیف لغواف نیدلا اذ ه نإ .

Indeedthisreligionisfirm.Therefore,actmoderatelyinrelationtoit(andwhenyouhavenospiritual

readinessforworship,donotimposeitonyourself)sothattheworshipofAllahwouldnotbedetestedbyyou.[15]Inanotherhadith,wealsoreadthattheHolyProphet(S)said:

اهقناع و ةدابعلا قشع نمل ىبوط .“Blessedishewholovesworshipandisalwaysfondofit.”[16]

Moderationinworship

Thespiritofworshipanddevotionremainsalivewhenmanismoderateinitsperformance.Thishasbeennarratedinthebooksofhadithundertheheading,babal-iqtisad fi’l-‘ibadah{sectiononmoderation inworship}.[17]Manishealthywhenthereisproportionalityinhisbodilylimbs,andifacertainbodymemberisbigger

orsmallerthanthenormalsize, it isconsidereddeformed(ordefectiveingeneral).Inspiritualaffairs,manshouldalsoharmoniouslynurtureallthatisvaluableinhimself.It was reported to the Holy Prophet (S) that under the pretext of worship, a group of

hisummah{community}hadabandonedtheirspousesandchildrenandhadsecludedthemselves in themosque.TheProphetstatedinaloudvoice:“Thisisnotmywayandmethod.Imyselfamlivingwithmyspousesandresideinmyhouse.Anyonewhoactscontrarytothisdoesnotbelongtome.”[18]Imamas-Sadiq(‘a)narratesthestoryofaMuslimwhohadaChristianneighborthatembracedIslam.

ThatMuslimhad awakened the formerChristian during the first dawn (prior to the time for the dawnprayer{salahas-subh}),broughthimtothemosqueandsaidtohim:“Performyoursupererogatorynightprayers{tahajjud}tillthetimeforthedawnprayerandthereafter,engageinsupplication{du‘a’}tillthesunrise.Then,readtheQur’anuptothetimeforthenoonprayer{salahaz-zuhr}.”Inthismanner,theMuslim

urgedtheformerChristiantoengageinprayer,recitaloftheQur’anandsupplicationdayandnight.WhenthenewMuslimreturnedhome,heabandonedIslamanddidnotgotothemosqueanymore.[19]Yes,suchextremismandlackofmoderationinworshipwilldrivepeopleaway.Themartyredprofessor,MurtadaMutahhari,[20]narratesthat‘Amruibnal-‘Ashadtwosons.Onewas

avotaryofHadrat‘Ali(‘a)whiletheotherwasasupporterofMu‘awiyah.Oneday,theProphet(S)saidto the good son of ‘Amru ibn al-‘As (named ‘AbdAllah): “I have heard that you spend your night inworshipandyourday in fasting.”Hesaid:“Yes,OMessengerofAllah.”TheProphet (S) said:“Thiswayisnotacceptabletome.”[21]Wereadinthetraditions:

ارابدإ و الابقإ بولقلل نإ .“Indeed,thereisinclinationanddisinclinationintheheart(ofman).”[22]Youhavetotakeadvantageofwhereveritinclinesandleansto.Andwheneveritisnotready,donot

exertpressureonitotherwiseitwillunconsciouslyshowanegativereaction.In theIslamic instructions it ismentioned thatyouhave todivideyour time intofourparts,andallot

timeforentertainmentandenjoyment,forifyoudoso,youwillalsohaveenthusiasmforotheractivities.[23]TheHolyQur’an gives the title of “violators” to the Jewswho engaged in work andwent fishing

duringtheSabbathDay:

﴿ تبسلا يف مكنم اودتعا نیذلا متملع دقلو ﴾“AndcertainlyyouknowthoseofyouwhoviolatedtheSabbath.”[24]In any case, keeping zeal and ardor in worship is a principle which comes into being through

moderation.

Managementinworship

Managementisconfinednotonlytosocial,politicalandeconomicissues.Infact,devotionalaffairsarealsoinneedofmanagement.The principles discussed in management are: Planning and work design; selection of an efficient

workforce;disciplineandsupervision;encouragementandcontrolandthelike.Inthedomainofworship,theseprinciplesshouldalsobeobservedinordertoengenderadvancementandperfection.Prayer has a specific design; it starts with takbir {utterance ofAllahu akbar} and ends

with salam or taslim {salutation}. Its number of rak‘ahs {cycles}, ruku‘ {bowing down}andsujud{prostration} is specified. Its time of performance is determined and its direction is towardtheqiblah{theKa‘bahinMecca}.Themeredesign,however,isnotenough.Itsperformancealsonecessitatestheselectionofacompetent

and socially oriented congregational prayer leader {imam}. Through good manners, morality,supervision, and enthusiasm, the people encouraged and persuaded to perform prayer and attend themosque.Order and arrangement in the linesof the congregation aswell as in following the Imam should be

observed.Inanycase,itrequiresperfectmanagementforittobeconductedinthebestpossiblemanner.

Worshipasa24-hourpharmacy

Anyone can have communion with God at any time, under any circumstance, and without any priorarrangementandmediation.Althoughspecialtimessuchasthetimeofdawn,sunsetonFriday,afterthedeliveranceof theFridayprayer sermons,when it is raining, and theNight ofPower {layla al-qadr}[25] have particular importance for supplication {du‘a’} and worship {‘ibadah}, supplication anddevotionarenotconfinedtotheseperiods.Worship, at any rate, is themedicine fornegligence,oblivionanddisobedience:“Andmaintain the

prayer for My remembrance.”[26] It is the source of tranquility and serenity and the effacer ofanxietiesandworries—“Look!TheheartsfindrestinAllah’sremembrance!”[27]

Worshipasthesourceoftranquility

Youknowofruffiantaghuts,bigcapitalists,andpossessorsofknowledge,industryandtechnology,butdoyouknowanyoneamongthemwhohaspeaceofmindandtranquilityofheart?DoWesternsocietiestodayhavepeaceofmindandtranquilityofheart?Havethepossessionofpower,industryandwealthbroughtaboutserenity,friendship,tranquility,and

peaceofmind?Yet, worship and obedience to God bring about such a state for the saints of God that under no

circumstance whatsoever would they experience anxiety. At this juncture, it is appropriate for me tonarratetworecollectionsoftheGreatLeaderoftheIslamicRevolution,ImamKhomeini(q):[28]After the escape of the Shah from Iran, even though his subservient puppet, Shapur Bakhtiyar was

ruling,ImamKhomeinidecidedtoreturntohiscountryafter14yearsinexile.Areporterintheairplaneaskedhim:“Whatdoyoufeelnow?”Hereplied:“Nothing!”ThisiswhilemillionsofenthusiasticIranianswereworryingforthesafetyoftheImam.Havingpeace

ofmind,theImamwasbusyinthenightsupererogatoryprayersandremembranceofGod.ThistranquilitywasonlybecauseofhisconstantremembranceofHim.Theotherrecollection,whichIheardfromthesonoftheImam,thelateHajjSayyidAhmadKhomeini,

isthis:“OnthedayoftheShah’sescapefromIran,tensofreportersandphotojournalistsfromaroundtheworldgatheredinthehouseof theImaminParisinordertorelayhisspeechestotheworld.TheImamstoodonachairandutteredafewstatements.Then,heturnedtomeandasked:‘Ahmad,hasthetimeforthenoonprayer{salahaz-zuhr}arrived?’I

said: ‘Yes.’Without any delay, the Imam concluded his speech and came down from the chair for theperformanceofprayeratitsinitial(andbest)time.Allwereperplexedastowhathadhappened.Isaid:‘TheImamperformshisprayerontime’.”WhattheImamdidinPariswasalessonhehadlearnedfromhisleader,Imamar-Rida(‘a).Ithasbeen

recordedinhistorythatthechiefofthegroupofSabeans,agroupthathasbeenmentionedintheQur’an,[29]wasanarrogantandfanaticscholar.Whenever he would sit down in a dialogue with Imam ar-Rida (‘a), he would not surrender and

concede until when, during a certain intricate discussion, his mind became so confused that he said:“Now,myhearthas softenedand Iacceptedyour logic.”At that time, thecall toprayer{adhan}wasrecited.Imamar-Rida(‘a)lefttheassemblyinordertopray.Although the companions of the Imam (‘a) insisted that if he continued the discussion for some

moments, the chief of the Sabeans and all his followers would become Muslims, he (‘a) said: “Toperformtheprayeratitsearliest(andbest)timeismoreimportantthandiscussion.Ifhereallydeservesit,hecanalsoacceptthetruthaftertheprayer.TheSabeanscholar,whosawthisdignity,decisiveness,

obedienceandloveforthetruthintheImam(‘a),becamemoreinterested.[30]

Worshipandacquisitions

Worshipisameanstoacquiredivinehelpandgraces.﴿ نیقیلا كیتأی ىتح كبر دبعاو ﴾“AndworshipyouLorduntilcertainty(ordeath)comestoyou.”[31]HadratMusa(Moses)(‘a)engagedinworshipandlitaniesfor40daysandnightsontheMountofTur

fortheacquisitionoftheheavenlybook,Tawrah(Torah).TheHolyProphetofIslam(S)wasbusyintheperformance of acts of worship in the cave ofHira for a long time before the acquisition of divinerevelation.Itisthusstatedinthetraditions:

هناسل ىلع هبلق نم ةمكحلا عیبانی ترهظ احابص نیعبرا هللا ةدابعلا صلخا نم .“HewhosincerelyworshipsAllahforfortydays,springsofwisdomshallappearfromhishearttohis

tongue.”[32]Yes,sincereworshipisanacademythattrainsinthecourseoffortydaysthesagewhowouldacquire

wisdomfromthedivinefountainandshareitwithothers.

Thereciprocaleffectsoffaithandworship

Justasfaithdrawsmantowardworship,worshipisalsoeffectiveinstrengtheningfaith.Theirsimilitudeisthatofarootwhichdeliverswaterandfoodtothebranches,andinturn,thebranchestransferheatandlighttotheroot.Yes,wheneverworshipimprovesandincreases,man’senthusiasmtowardtheObjectofWorshipisalsoenhanced.

ThephilosophyofworshipaccordingtotheQur’an

TheQur’anregardstheremembranceofGodasthephilosophyofprayer:“AndmaintaintheprayerforMyremembrance.”[33]AndtheremembranceofGodisthesourceoftranquilityoftheheart:“Look!TheheartsfindrestinAllah’sremembrance!”[34]And the consequenceof tranquilityof theheart is soaring to the celestial realm:“O soul at peace!

ReturntoyourLord!”[35]Inothercases,theQur’anconsidersgratitudetoGodasthereasonbehindworship:﴿ مكقلخ يذلا مكبر اودبعا ﴾“WorshipyouLord,whocreatedyou.”[36]﴿ فوخ نم مهنمآ و عوج نم مهمعطأ يذلا ٭ تیبلا اذه بر اودبعیلف ﴾“LetthemworshiptheLordofthisHouse,whohasfedthem{andsavedthem}fromhunger,and

securedthemfromfear.”[37]Insomeverses,theeducationalfunctionofprayerhasbeenpointedout:﴿ ركنملا و ءاشحفلا نع ىهنت ةالصلا نإ ﴾“Indeedtheprayerpreventsindecenciesandwrongs.”[38]For thesakeof theauthenticityoracceptanceofprayer, theperformerofprayerhasnooptionbut to

observe the religious precepts as a whole, the observance of which is itself a strong foundation forabstainingfromsinandindecency.Yes,anyonewhowouldwearawhitegarmentwillnaturallynotsitonadirtyandpollutedground.Afterenjoiningprayer,theQur’anstates:﴿ تائیسلا نبهذی تانسحلا نإ ﴾“Indeedgooddeedseffacemisdeeds.”[39]Thus,prayerisapracticalrepentanceforpastsins,andthroughthisverse,Godgiveshopetothesinner

thatifhewouldperformmeritoriousactssuchasprayerandworship,hismisdeedswillbeerased.

PrayerinthewordsofImam‘Ali(‘a)

Hadrat ‘Ali’s (‘a) many references to prayer and the remembrance of God as recorded inNahj al-Balaghah[40]havebeencompiledinabookentitled,NamazdarNahjal-Balagheh{PrayerinNahjal-Balaghah}.Here, I shallquoteastatementof the Imam(‘a)concerning thephilosophyofglorificationandtheremembranceofGodwhosemostimportantmanifestationisprayer:

ةوشعلا دعب هب رصبت و ةرقولا دعب هب عمست بولقلل ءالج ركذلا لعج لج و زع هللا نا .Certainly,Allah,theGlorified,theSublime,hasmadeHisremembrancethelightforheartswhichhear

withitshelpdespitedeafness,seewithitshelpdespiteblindnessandbecomesubmissivewithitshelpdespiteunruliness.[41]Then,concerningtheblessingsofprayer,theImam(‘a)said:

تاماركلا دعاقم مهل تدعا و ءامسلاباوبا مهل تحتف و ةنیكسلا مهیلع تلزن و ةكئالملا مهب تفح دق .Theangelshavesurroundedthem(performersofprayer)andpeaceisshowereduponthem.Thedoors

ofheavenareopened for themandabodesofblessedness,ofwhichHehad informed them,havebeenpreparedforthem.[42]Inanothersermon,theImam(‘a)says:

قبرلا قالطا اهقلطت و قرولا تح بونذلا تحتل اهنا .و“Certainly,prayerremovessinslikeautumnstripsleavesofffromtrees,anditliberatesyoufromthe

rope(ofsins)tiedaroundyourneck.”[43]Incontinuation,henarratesaninterestingcomparisonfromtheHolyProphet(S):“Prayerislikeahotspringsituatedatsomeone’sdoor.Ifhetakesabathinitfivetimesaday,will

thenanydirtremainonhim?”[44]InSermon196,theImam(‘a)enumeratessomeofthemoralvicessuchaspride{kibr},disobedience

andoppression{zulm},andthenhe(‘a)says:“ItisonaccountoftheseperilsthatGodhasencouragedHis believing servants to perform salahand zakah,[45] to fast during the days when it is madeobligatory.”Then,concerningtheeffectsofprayer,he(‘a)says:

كركذ مهسنآ ةشحولا مهتشح وا نا مهنع ءالیخلل ةلازا ، مهبولقل ، اضیفخت مهسوفنل الیلذت ، مهراصبال اعیشخت ، مهفارطال انیكست .{Thisactofworship}givestheir(God’sbelievingservants’)limbspeaceandrest,castsfearintheir

eyes,softenstheirspirits,cultivatesasenseofhumilityintheirheartsandpurgesthemfrompride.Atthetimeoffear,anxietyandloneliness,remembranceofYougivesthementhusiasmandintimacy.[46]Ofcourse,itisobviousthateveryonedoesnotreceivesuchbenefitsfromprayer;rather,itisonlythat

groupwhichisenamoredbyprayerandtheremembranceofGod.Thisgroupwillnotexchangethemfortheentireworld.

Part2Theeffectsandblessingsofservitudeand

submission

1.Senseofhonorandesteem

ImamZaynal-‘Abidin(‘a)saysinhislitanies{munajat}:ادبع كل نوكأ نأ ازع يب ى فك يه لإ .

“OLord!ItisalreadyenoughofanhonorformethatIamYourservant.”[47]WhichhonorismoresublimethanthatmancouldtalktohisCreatorandHeinturnwouldlistentothe

wordsofmanandgrantthem?!In this fleetingworld, if a person speakswith a scholar or a greatman, he feels a sense of honor

becauseofhispresenceandtheopportunitytobeinconversationwithhim,andthatapersonwhowasonceastudentofacertaindistinguishedprofessoralsogiveshimself-esteem.

2.Senseofstrength

Solongasachildisholdingthehandofhisstrongandkindfather,hefeelsasenseofstrength,butifheisalone,heexperiencesfearandapprehensionlestothersannoyedhim.A person who is linked to God feels a sense of strength vis-à-vis the superpowers, taghuts and

arrogant(powers).

3.Senseofdignity

Dignity{‘izzah}meansnottocomeundertheinfluenceofothers.Intheschool{maktab}oftheprophets{anbiya’}(‘a),alldignitybelongstoGodjustasallpowerbelongstoHim.Thus,theQur’ancriticizesthosewhoinclinetootherthanGod,saying:“DoyouwantdignityfromotherthanGod?”[48]It is natural that linkingwith theAbsoluteBeloved andEternal Power gives dignity toman, just as

wordssuchas“Allahuakbar”{Allahisgreater}humiliatethetaghutsintheeyesofmanandmakehimdignifiedincomparisontothem.So,theQur’anordersustoseekpowerandstrengthfromprayerandworshipwhenwefacedifficulties

andadversities:﴿ اونیعتساو ربصلاب ة ولصلاو ﴾“Andtakerecourseinpatienceandprayer.”[49]Duringcriticalmoments, thesaintsofGodalsoused tostrengthen themselves throughprayer.Onthe

afternoonof theninthdayofMuharraminKarbala’, thearmyofYazidmadeanassaulton thecampofImamal-Husayn(‘a).TheImam(‘a)said:“PostponethebattleforonenightasIamfondofprayerandIwouldliketoengageinworshiptonighttillmorning.”[50]The righteous servants of God are not only fond of the obligatory {wajib} prayers but also of the

recommended{mustahab}prayers.Therecommendedprayerisasignoffondnessforprayer.Therearemany people who perform the obligatory prayers due to fear of divine wrath for missing them.Withrespecttotherecommendedprayer,however,loveratherthanfearisnottheissue.Yes,anyonewholovessomebodylikestotalkwithhimmoreanddoesnotwanttoseparatefromhim.

HowcouldmanclaimthathelovesGodwhenhehasnoenthusiasmforspeakingwithHim?!Ofcourse,thisdistasteforprayerandrecommendedactsisnotwithoutreason.Infact,accordingtothe

traditions,sintakesawaytheopportunityforthenightanddawnsupererogatoryprayers.[51]Inanycase,theonewhodoesnotperformtheoptionalprayersisnotworthyofexpectingvirtuesfrom

God, just like someonewho iswaiting for theadventof theReformer{muslih} (Imamal-Mahdi (‘a))whilehehimselfisnotreformedorrighteous{salih}.Therecommendedprayersalsocompensateforthedefectsandshortcomingsoftheobligatoryprayers.

[52]AcertainpersonaskedtheImam(‘a):“Myheart isnotinmyprayerandIdonotbenefitfromtheblessingsofprayer.WhatshouldIdo?”TheImam(‘a)said:“After theobligatoryprayers,performtheoptionalprayersastheycompensatefortheshortcomingsoftheformerandleadtotheacceptanceoftheobligatoryprayers.”ItisonaccountoftheseeffectsandblessingsthatthesaintsofGodpaidmuchattentionnotonlytothe

obligatory prayers but also to the optional prayers, and they used to keep aloof from those things thatobstructanddisturbthisreligiouswayfaringandspiritualascensionsuchasexcessiveeating,excessive

talking, excessive sleeping, eating unlawful or unlawfully earned food, debauchery, and worldlyengagements,whichkeepmanawayfromworshipandmakeprayerheavyforhim.AstheQur’ansays:﴿ نیعشاخلا ىلع الإ ةریبكل اهنإ ﴾و“Andit(prayer)isindeedhardexceptforthehumble.”[53]

4.Trainingagent

AlthoughprayerisspiritualandreligiouscommunionwhoseaimistheremembranceofGod,Islamseekstoimplementthisspirit(ofcommunion)undertheframeworkofasetofeducativeprograms,andthus,ithassetmanyrequirementsforit—i.e.requirementsforthecorrectnessoftheprayer,requirementsforitsacceptanceandrequirementsforitsperfection.Cleanliness of the body and clothing, facing theqiblah, correct recital of thewords, permissibility

{mubah}oftheplaceandclothingof theperformerofprayeraresomeofthefactorsnecessaryforthecorrectnessofprayer,whicharerelatedtothebodyoftheperformerandnothissoul.However, Islam has framed this prayer in this manner so as to give lessons to theMuslims about

hygiene,cleanliness,independence,andtheobservanceoftherightsofothers.Just like concentration, completedevotion, acceptanceof the leadershipof the infallible Imams (‘a)

and payment of those financial obligations such as khums[54] and zakat are requirements for theacceptance of prayer, so too are the performance of prayer at its earliest time, in themosque and incongregation,thattheperformeroftheprayerwearscleangarments,appliesperfume,brusheshisteeth,andobservestheorderofthelinesandthelikeareamongtherequirementsfortheperfectionofprayer.Akeen scrutinyof these requisitesmakes it clear that eachoneof themplays a key role in training

humanbeings.WhicheverdirectionwestandinprayeristowardGod,astheQur’anstates:﴿ هللا هجو مثف اولوت امنیأف ﴾“Sowhicheverwayyouturn,thereisthefaceofAllah!”[55]However,inorderforMuslimsocietytounderstandthatitmusthaveasingledirectionandlearnthe

lessonofunityandsolidarity, everyone isordered to facea singledirection.Butwhy is thatdirectiontowardtheKa‘bah?ItisbecausetheKa‘bahisthefirstplacetohavebeenselectedasaplacefortheworshipofmankind:﴿ نیملاعلل ىده و اكرابم ةكبب يذلل سانلل عضو تیب لوأ نإ ﴾“IndeedthefirsthousetobesetupformankindistheoneatBakkah,[56]blessedandaguidance

forallnations.”[57]On one hand, the founder and custodians of theKa‘bahthroughout history have been prophets (‘a).

Thus,standingfacingtheKa‘bahisasortofideologicalsolidaritythroughouttheages.Ontheotherhand,theKa‘bahisthesourceofindependence.ItisbecausewhentheMuslimswerestill

facingtheBaytal-Muqaddas,theqiblahoftheJewsandChristians,thelattertauntedtheformer,saying:“Youarestandingwhile facingourqiblah;whydoyouhaveno independence?”TheQur’an thusstates

withutmostexplicitness:﴿ ةجح مكیلع سانلل نوكی الئل هرطش مكهوجو اولوف متنك ام ثیح و مارحلا دجسملا رطش كهجو لوف ﴾“TurnyourfacetowardtheHolyMosque,andwhereveryoumaybe,turnyourfacestowardit,so

thatthepeoplemayhavenoargumentagainstyou.”[58]In sum, theKa‘bah is the source of independence, unity and solidarity, and these are the educative

lessonsofprayer.

5.Summoningupspirits!

Themarketforhypnotismandsummoningupspiritshasflourishednowadaysintheworld,butourpointisnot those things.Ourpoint is thatwehave tosummonupour runawaysoul toward theCreator throughprayerandletthistruantpupilbepresentinclass.OneoftheblessingsofprayeristhesummoningupoftherebelliousandrunawaysoultothePresenceofGod.IntheMunajatash-Shakkin,ImamZaynal-‘Abidin(‘a)complainsinthePresenceofGodagainsthis

own soul, saying: “O God! I am complaining to You against a soul which is inclined toward carnaldesiresandisescapingfromthetruth.”It is this soul that considers sin to be sweet and light to man, justifying it thus: “You will repent

afterwardanyway,”or“Othershavealsodonethesedeeds.”Thesoulislikeawantonchild.Ifhisfatherisnotwatchfulofhim,hewillseparatefromhisfatherandgowhereverhewants,andineverymomentheissusceptibletoeverykindofdanger.The bestwayof controlling this rebellious soul is forman to summon it several times a day to the

PresenceofGodandtherebyremoveitsnegligenceandsaveitfromdrowninginthequagmireofmaterialthings.

6.Guardianship{wilayah}overcreation!

Amongtheblessingsofprayerandworshipisthatgraduallymanacquiresdominanceovertheuniverse.Firststep:TheQur’ansays:﴿ اناقرف مكل لعجی هللا اوقتت نإ ﴾“IfyouarewaryofAllah,Heshallappointacriterion[59]foryou.”[60]Inanotherplace,itstates:﴿ هب نوشمت ارون مكل لعجی ﴾“Andgiveyoualighttowalkby.”[61]So,God-wariness{taqwa}—themostimportantaspectofwhichisservitudetoGodandprayer—isa

steptowardtheacquisitionoflight{nur}andinsight{basirah}.Secondstep:Thosewhoacceptdivineguidanceandarewithintheorbitoftruth,Godwillenhancethe

guidancetheypossess:﴿ ىده مهداز اودتها نیذلا ﴾و“Asforthosewhoare{rightly}guided,Heenhancestheirguidance.”[62]Hence,theirlightandguidanceshallnotcease;rather,onaccountofthesubmissionandservitude,they

arealwaysinastateofadvancementandproximity{qurb}(toGod),andtheradianceoftheirexistenceshinesbrighter.Thirdstep:SincetheseindividualsareexertingeffortinthewayofGod,Godwillshowthemmany

pathsleadingtowardperfection:﴿ انلبس مهنیدهنل انیف اودهاج نیذلا ﴾و“AsforthosewhostriveinUs,WeshallsurelyguidetheminOurways.”[63]Fourthstep:WheneverSatanmakesaninsinuationtothem,theywillimmediatelyberemindedandask

forgivenessfromAllah:﴿ اوركذت ناطیشلا نم فئاط مهسم اذإ ﴾“When those who are God-wary are touched by a visitation (or insinuation) of Satan, they

remember{Allah}.”[64]Fifthstep:Prayeristhebestmeansforself-buildingandkeepingalooffromindecencyandevil:

﴿ ركنملا و ءاشحفلا نع ىهنت ةالصلا نإ ﴾“Indeedtheprayerpreventsindecenciesandwrongs.”[65]Afterfollowingthesesteps,manwillacquiredominanceoverhissoul.Heharnessesitandwillnotbe

entangled by insinuations and desires.As amatter of fact,whenever the pressure of inner insinuation{waswasah}andoutertaghutisintensified,hewillagainseekassistancethroughprayerandpatience:﴿ اونیعتساو ربصلاب ة ولصلاو ﴾“Andtakerecourseinpatienceandprayer.”[66]Sixth step: God-wary {muttaqi} individuals, whose existence is illuminated with the divine light

movea step forwardwitheveryprayer, forprayer isnot repetition; it is anascension.The stairsof aladderareallsimilar,buteverystairbringsmantoahigherstage.It is likesomeonewhodigsawell.Apparently,he isdoinga repetitive taskand isalwaysdigging,but in reality,witheverystrike thathemakes,hiswellisbecomingdeeper.Therak‘ahs{cycles}ofprayerareapparentlyrepetitive,butinreality,theyarestairsinclimbingthe

ladderofperfectionandfordeepeninggnosis{ma‘rifah}andfaith{iman}.TheperformerofprayerdoesnotallowhislifetobecomeagrazinglandforSatanortobedominated

byhim.IntheDu‘a’Makarimal-Akhlaq,ImamZaynal-‘Abidin(‘a)asksthisfromGod:“OLord!IfmylifeisameadowforSatan,terminateit!”Satannotonlygivesillusionandfancybutalsocrushesthesoulofmanunderhisfeetandmakesman

negligentofthetruthandthereality.Yes,theHolyProphet(S)wasawakeevenwhenhewasasleepwhereasweareasleepwhileawake

andevenwhileweareprayingoursoulsarethevictimsofSatanandtheimagination.AsMawlawisays:

مانالا بر نع بلقلا مانی ال مانی ىانیع هك ربمغیپ تفگباب حتف رد ملد ، هتفخ نم مشچ باوخ هب هتفر لد و رادیب وت مشچ

TheProphetsaid,“Mytwoeyesareasleepwhilemyheartdoesn’tsleepandforgettheLordofthe

creatures.Youreyesareawakeandtheheartfellasleep.Myeyesareasleepwhilemyheartislookingforthe

openingdoor.”Inanotherplace,hesays:

تسا ىرصرصریسا ىنابایب رد تسا ىرپ نوچمه ، لد هك ربمغیپ تفگفالتخا دص اب تسار هگ و پچ هگ فازگ دنار فرط ره ار رپ ، داب

TheProphetsaidthattheheartislikeafeather,whichiscapturedinadesertbyawind.

Thewindshootsawaythefeathertoeverycornervainly.Sometimestotheleftandsometimestotherightwithahundreddifference.Ifthissoulisnotbridled,everymomentitcandrawmantowardcorruption:﴿ يبر محر ام الإ ءوسلاب ةرامأل سفنلا نإ ﴾“Forthe{carnal}soulindeedprompts{men}toevil,exceptinasmuchasmyLordhasmercy.”[67]Forthisreason,theQur’anregardsparadiseasexclusiveforthosewhohavenodesirefordominance

andcorruptionnotonly inwordsbutalso in theheart.[68]Andfor thosewhoprevent theirsouls fromfollowingtheirdesires,paradiseshallbetheirabode.[69]The saints of God are the rulers {hukama’} over their minds and thoughts and not condemned

{mahkumin}bythem.AsaresultoftheirservitudetoGod,theyhavesuchguardianship{wilayah}anddominance{sultah}overtheirsoulsthattheydonotallowevenaninsinuation{waswasah}toentertheirhearts.

سرتسد ار سگم نم رب دوب ىك سگم هشیدنا ، مجوا غرم وچ نمIamlikeabird,HeislikeJamshid,andthethoughtoverthefly.WhencanIhaveaccessoverthefly?After man attains light, cognition and awareness; controls the soul through gnostic, zealous and

consciousprayers;setshissoul toward thepleasureofGod;andacquiresguardianshipanddominanceoverhissoul,hewillalsoacquiredominanceovercreation.Hissupplicationswillbeeffectiveandhecanperformdivineworks.Themiraclesoftheprophets(‘a)arethesameauthorityovercreationandmasteryovernature,which

theyperformedwithdivinepermission.Theyarethussaying:

ةیبوبرلا اههنك ةرهوج ةیدوبعلا .“Servitude{‘ubudiyyah}isagemthatbringsaboutlordship{rububiyyah}.”ItreferstothedominanceoverthecreationwhichresultsfromservitudetoGod.ItisrecordedinthehadiththatGodsays:“Throughoptionalandrecommendedacts,mangetsnearertoMestepbystepuntilsuchatimethathe

becomesMybeloved{mahbub}andonceheattainsthisstation,Iwillbecomehiseyes,ears,tongue,andhand, andallhis actionswillbecomedivineandpurposeful.Hewill reachapointwhere likeHadratIbrahim(Abraham)(‘a),hewillsay:﴿ نیملاعلا بر هللا يتامم و يایحم و يكسن و يتالص نإ ﴾“Indeedmyprayerandmyworship,mylifeandmydeathareforthesakeofAllah,theLordofall

theworlds.”[70]

Thevisageofprayer

Whatevercanbesaidandwrittenaboutprayerwouldstillnotbeenoughtofullydescribeit.Howcoulditbe possible to express in a fewwords the pillar of religion, the banner of Islam, the reminiscence ofreligionsandprophets,andthepivotoftheacceptanceofalldeeds?? Prayer is theprogram for everymorningandevening. In themorning the first obligatoryword is

prayerandintheeveningthelastobligationisprayer.So,thebeginningandtheconductofeverydayisthroughremembranceandforthesakeofGod.?Prayeristhesecretoftheonewho—whereverheisandwhoeverheis,whethertravelingornot,on

thegroundorintheair,whetherinpovertyorinaffluence—issubservienttoHimandnottootherthanHim.?PrayeristhepracticalideologyoftheMusliminwhichheexpresseshisbeliefs,ideas,aspirations,

andmodels.?Prayermeansstrengtheningvaluesandpreventingthedisintegrationofthepersonalityofindividuals

andmembersofthesocietyinthesamewaythatifthematerialsofabuildingareweak,thebuildingwillcollapse.? Thecall toprayer{adhan} is theclarionofmonotheism{tawhid},which summons the scattered

soldiersofIslaminasinglelineandunderasinglebanner,andplacesthembehindajustleader{imam}.?Theimamofthecongregation{jama‘ah}isonepersonsoastoserveasacluethattheimamofthe

society{jami‘ah}shouldalsobeonepersonsoastohavecentralizationintheconductofaffairs.?Theimamofthecongregationissupposedtoattendtotheweakestamongthepeople,andthisisa

lessonthatindecision-making,thedeprivedclassofthesocietymustbeattendedto.Whilepraying,whentheMessengerofAllah(S)heardthecryofachild,hehurriedlyperformedtheprayersothatincasethemotherofthechildhadeverparticipatedinprayer,shecouldquicklyattendtotheneedsofherchild![71]? The first command after the creation of man was the command for prostration addressed to the

angels:“ProstratebeforeAdam(Adam)!”[72]? The first place on earth that surfaced and became dry was the site of worship (Mecca and

theKa‘bah).[73]?ThefirsttaskdonebytheMessengerofAllah(S)afterhisemigration{hijrah}toMedinawasthe

constructionofamosque.?Prayerisboththeenjoinmentofwhatisgood{amrbi’l-ma‘ruf}andtheforbiddanceofwhatisevil

{nahyi‘ani’l-munkar}.Wesayeverydayintheadhanandiqamah:“Cometoprayer;cometo(themeansof)success;cometothebestofdeeds.”Thatis,ofallaffairs,thebestdeedisprayer.Also,prayerkeepsmanawayfromcorruptionandindecency:

﴿ ركنملا و ءاشحفلا نع ىهنت ةالصلا نإ ﴾“Indeedtheprayerpreventsindecenciesandwrongs.”[74]?Prayerconsistsofmovementswhichhaveemanatedfromconsciousnessandcognition.Itisthrough

thecognitionofGodthatbyHisorder,forHissakeandbecauseofzealforHim,westandinprayer,andthus,theQur’anhasprohibitedusfromprayingwhileinastateofdrunkenness[75]andindolence[76]sothatwhateverwereciteinprayermustbewithconsciousnessandattention.? Prayergivesawareness.TheJum‘ahprayer isheldeveryFridayof theweekandprior to it two

sermons{khutbahs}aredelivered.Thesetwosermonsaremadeinlieuoftworak‘ahsofprayer,andinasense,arepartoftheprayer.AccordingtoImamar-Rida(‘a),thesermonsmustinformthepeopleofallthe issues in theworld.[77]Listening to the sermons and then prayingmeans being informed and thenpraying.?Prayermeansexitfromone’sselfandsoaringtowardGod.TheQur’ansaysinthisregard:﴿ هللا ىلع هرجأ عقو دقف توملا هكردی مث هلوسر و هللا ىلإ ارجاهم هتیب نم جرخی نم ﴾و“AndwhoeverleaveshishomemigratingtowardAllahandHisApostle,andisthenovertakenby

death,hisrewardshallcertainlyfallonAllah.”[78]ImamKhomeinisays: Migration{hijrah} from the abodeof theheart toGod isoneof themanifestationsof thisverse.

Migrationfromself-admiration,self-centerednessandself-conceittowardworshipofGod,loveofGodandGod-warinessisthegreatestofmigrations.[79]?Prayerisintherank{manzilah}oftheGreatestNameofAllah{ismal-a‘zam},nayitistheGreat

NameofAllahitself!?Inprayer,thehonor{‘izzah}oftheLord{rabb}andthelowliness{dhillah}oftheservant{‘abd}

ismanifested,andthisstationisalreadysublime.?PrayeristhebannerofIslam.Justasabannerisasymbol,prayeristhesymbolandtheemblemofIslam.Justasaflagisrespected,

andinsultingitistantamounttoinsultinganationandcountry,insultingandneglectingprayeralsomeansinsultingandneglectingthereligionasawhole.Justashoistingtheflagisasignofpoliticalvitalityandmilitaryprowess,performanceofprayerisalsothesame.

PrayerandtheQur’an

Inmanycases,theQur’anandprayerhavebeenmentionedtogethersuchasinthisverse:﴿ ةالصلا اوماقأ و هللا باتك نولتی ﴾“IndeedthosewhorecitetheBookofAllahandmaintaintheprayer.”[80]Andinanotherplace,itstates:﴿ ةالصلا اوماقأ و باتكلاب نوكسمی نیذلا ﴾و“AsforthosewhoholdfasttotheBookandmaintaintheprayer.”[81]Sometimes, one attribute has been mentioned for prayer and the Qur’an, just as the word

‘remembrance’{dhikr}hasalsobeenmentionedfortheQur’an:﴿ نوظفاحل هل انإو ركذلا انلزن نحن انإ ﴾“IndeedWehavesentdowntheReminderandindeedWewillpreserveit.”[82]Inaddition,thephilosophyofprayerhasalsobeenmentionedas‘remembrance’:﴿ يركذل ةالصلا مقأو ﴾“AndmaintaintheprayerforMyremembrance.”[83]Whatisinterestingisthatsometimesinsteadoftheword‘prayer’{salah},theword‘recital’{qur’an}

hasbeenmentioned,suchasinthisverse:﴿ ادوهشم ناك رجفلا نآرق نإ ﴾“Indeedthedawnrecitalisattended{byangels}.”[84]Itissaidthatwhatismeantbythe‘dawnrecital’{qur’anal-fajr}isthedawnprayer{salahas-subh}.ApartfromthefactthattherecitaloftheQur’anintheformofSurahal-Fatihahandanothersurah is

one of the obligatory parts of the prayer, prayer is discussed in most surahs {suwar} of the Qur’anincluding both the longest surah (Surah al-Baqarah, n. 2) and the shortest surah (Surah al-Kawthar,n.108).

Prayerandqisas!

The lawonqisas[85] isdiscussednotonly in Islambut inalldivine religionsaccording towhich thepunishment for apersonwhocuts somebody’s ear is to cut his ear and thepenaltyofonewhobreakssomebody’stoothistobreakhistoothaswell,inordertoimplementjustice.Oneofthecasesofqisasisthatthehandofathiefmustbeamputated.Butonlyfourfingersaretobeamputatedandthepalmofhishandshouldnotbeincluded;for,theQur’ansays:﴿ ادحأ هللا عم اوعدت الف هللا دجاسملا نأو ﴾“TheplacesofworshipbelongtoAllah,sodonotinvokeanyonealongwithAllah.”[86]Thisisbecauseatthetimeofprostration{sujud}inprayer,hehastoputthepalmofhishandonthe

ground. Thus, concerning the penalty for theft, the issue of prayer and prostration must be taken intoaccountandthepalmofhishandshouldnotbeamputated,soevenathief’srightofworshipisrespected!

Worship{‘ibadah}andguardianship{wilayah}

Worship{‘ibadah}hasvaluewhenitisnotsuperficial.Infact,itshouldbeassociatedwithcognizanceofthe heavenly leader and his guardianship {wilayah} and associated with humility and its particulardisciplines.Hadrat‘Ali(‘a)wasencumberedbyagroupofholier-than-thouprayerperformerswhowereknownin

historyunderthelabels,MariqunandKhawarij.[87]Theywerethosewhoseforeheadswerecallousedonaccountof longand frequentprostrations inprayer.Yet, they revoltedagainst ‘Ali (‘a) andunsheathedtheirswordsagainsthim.WealsoreadinthehadithsthatwhentheImamoftheTime(‘a)wouldappear,agroupofmosqueswillactagainsthim.DonotimaginethatthosewhohadgonetoKarbala’tokillImamal-Husayn(‘a)wereallneglectorsof

prayer{tarikas-salah}.Infact,theyusedtoevenattendcongregationalprayers!Mu‘awiyahandYazidthemselvesweremosque-goers!Yes, worship, which is associated with ignorance {jahalah}, regards killing the most devoted

worshipper{‘abid} amongmankind as the greatest formofworship, andgoes to kill ‘Ali (‘a) on theNightofPower{laylahal-qadr}withtheaimofseekingnearnesstoAllah!Not only prayer but in fact all other forms ofworship should be associatedwith cognizance of the

leaderoftruthandobediencetohim.IthasbeenstatedinthetraditionsthatGodhasmadeHajjobligatorysothatthepeoplecouldgatheraroundHisHouseandestablishcommunicationwiththeinfallibleImams(‘a)atthiscenterofgathering.Nowadays, however, millions of people gather around theKa‘bah but because they have no divine

leadertheyhavebeensplintered,andinspiteofhavingthiscenterofunityandeconomicleverage,theysillsuffersetbacksfromahandfulofJews!Yes, Islam is a totality which is indivisible. Prayer without the acknowledgment of guardianship

{wilayah} isunacceptable.Prayerwithout thepaymentofzakah is invalid. In the samemanner, alms-givingwithouttheperformanceofprayerisnullified.ThepreceptsofIslamarelikelimbsofabodynoneofwhichcanreplacetheother.Theeyecanneither

assume the function of the ear nor can the ear assume the function of the hand. In Islam also, theperformanceofprayercannotreplacethepaymentofzakat.Inthesamemanner,neitherofthetwocanbesubstitutedforjihadandstruggleinthewayofGod.Rather,theaggregateofthemisIslam.

Prayerandleadership

Iftheprayerisonlyconductedbythedivineleaders,thetentaclesofoppressionandthetaghutwouldbeshattered.The‘Id{feast}prayerofImamar-Rida(‘a)commencedwithsuchgrandeurandmajestythattheoppressivegovernment itself trembledandunderstoodthat if theyallowedthisprayer tobecompleted,the ‘Abbasid rulewould also come to an end. Thus,Ma’mun ordered the Imam (‘a) to be taken intocustodyalongtheway.ThereasonwhytheprayersofMuslimstodayareineffectiveisthatonlyapartoftheinjunctionsofthe

Qur’anarepracticedwhileotherpartsareforgotten.Inthisregard,theQur’anstates:﴿ لوسرلا اوعیطأ و ةاكزلا اوتآ و ةالصلا اومیقأ ﴾و“Maintaintheprayerandgivethezakat,andobeytheApostle.”Today,however,somepeopleperformprayersbutdonotgivezakah.Theyarealsothosewhosaytheir

prayersandgivezakahbutaccepttheguardianship{wilayah}ofinfidels{kuffar}.Inotherwords, theyhavefaithinGodbuttheydonotdenythetaghut.Thisisdefectivefaith.Godsays:﴿ ىقثولا ةورعلاب كسمتسا دقف هللااب نمؤی و توغاطلاب رفكی نمف ﴾“So onewho disavows theRebels {taghut} and has faith inAllah has held fast to the firmest

handle.”[89]Thatis,boththedisavowalofthetaghutandfaithinGodarerequired.Yet,nowadaysMuslimshave

forgotten the declaration of disavowal of the taghuts and infidels. So, concerning those who turn tothetaghut,theQur’anstates:﴿ اونمآ مهنأ نومعزی نیذلا ىلإ رت مل ﴾أ“Haveyounotregardedthosewhoclaimthattheybelieve…?”[90]

Thedegreesofworship{‘ibadah}

Ifweaskachildwhyheloveshisfatherandmother,hewillreplythatitisbecausetheybuyhimcandies,clothesandshoes!Butifweaskanadolescentwhyheloveshisparents,hewillsay:“Itisbecausemyparentsarethesymbolofmyidentityandpersonality,andtheyarekindandsympathetictome.”Asthechildgrowsolder,fondnessandappreciationforparentsincreasesandhenolongerthinksabout

shoesandsuchthings.Manychildrenregardrenderingservicestotheirparentsasameanstotheirownperfectionandnearness{qurb}toAllah,andtheythinkbeyondmaterialthings.Worship and devotion toGod is also like that. Each personworshipsGod for a particular reason.

Worshiphasvariousstages:Firststep:SomepeopleworshipGod toexpressgratitude toHimforHisgraces. Inaddressing the

commonpeople,theQur’anstates:﴿ فوخ نم مهنمآو عوج نم مهمعطأ يذلا ٭ تیبلا اذه بر اودبعیلف ﴾“LetthemworshiptheLordofthisHouse,whohasfedthem{andsavedthem}fromhunger,and

securedthemfromfear.”[91]Thefirststep(stageordegree)ofworship,whichweshallcall‘worshipforgratitude’,isexactlylike

thechild’sloveforhisparents—itisbecauseoftheirpurchaseofcandies,clothesandshoesthathelovesthem!Secondstep:Atthisstage,manworshipsGodduetotheeffectsandblessingsofworshipandtheypay

attentiontothespiritualandreligiouseffectsofprayer.AstheQur’andiscloses:﴿ ركنملا و ءاشحفلا نع ىهنت ةالصلا نإ ﴾“Indeedtheprayerpreventsindecenciesandwrongs.”[92]Thisstageofworshipwhichwecall‘worshipforadvancement’issimilartotheloveoftheadolescent

forhisparents—hepaysrespecttothemastheyhavebeenhistutorsandtrainersandhaveprotectedhimfromdeviationsanddangers.Thirdstep:Thisisahighersteporstageofworship.GodsaystoHadratMusa(Moses)(‘a):﴿ يركذل ةالصلا مقأو ﴾“AndmaintaintheprayerforMyremembrance.”[93]HadratMusa(‘a)performsprayernotbecauseoffoodandwater;itisnotbecauseofprotectionfrom

corruptionandwrongdoingseither;for,hewasessentiallyfarfromgluttonyandmisdeeds.Heisamongthegreatprophets{ulu’l-‘azm},[94]andhesayshisprayerforthesakeofloveforGodandremembranceofHim.ForthesaintsofGod,loveforGodisthebestreasonforworship.

Yes,therearechildrenwhosit inthefrontofareligiousassembly{majlis}alongwiththeadultssothat theywouldbebetterentertainedorservedwith refreshmentsbetter!But therearealso individualswhositalongwith theadultssoas to receivemorespiritualbenefit fromthemand theyareconcernedwithentertainmentorrefreshments.Forthem,thisveryfondnessofthescholarsisavalueinitself.Fourth step: This stage, which is the highest and the most superior stage of worship, is not for

gratitude,advancementandenthusiasm;rather,itisforthesakeofnearness{qurb}—nearnesstoGod.WehavefourversesintheQur’anwhichmaketheperformanceofprostration{sujud} incumbenton

theonewhorecitesanyofthem.Oneoftheseversesmentionsthesameissueofnearness{qurb}toAllahthroughworship.TheQur’anstates:﴿ برتقاو دجساو ﴾“Butprostrateanddrawnear{toAllah}.”[95]Worship has various degrees and stages which are different from each other depending upon the

spiritualdegreeandfaithoftheindividual.

Thevisageofworship{‘ibadah}

Worship {‘ibadah} and servitude {‘ubudiyyah} brought the Messenger of Allah (S) to ascension{mi‘raj}:﴿ ىصقألا دجسملا ىلإ مارحلا دجسملا نم الیل هدبعب ىرسأ يذلا ناحبس ﴾“ImmaculateisHewhocarriedHisservantonajourneybynightfromtheSacredMosqueto

theFarthestMosque.”[96]?Worshippavesthegroundforthedescentofangels:﴿ اندبع ىلع انلزن امم بیر يف متنك نإو ﴾“Wehavesentdown(therevelationthroughangels)toOurservant.”[97]?Worshipcausesthesupplicationofmantobegranted,forprayeristhecovenantofGod[98]and

whoeverfulfillsthecovenantofGod,Godinturnwillalsofulfillhiscovenant:﴿ مكدهعب فوأ يدهعب اوفوأ ﴾“AndfulfillMycovenantthatImayfulfillyourcovenant.”[99]?ThepersonwhodoesnotworshipGodismoreabjectthanstonesandotherinanimateobjects,

fortheQur’anreveals:﴿ هللا ةیشخ نم طبهی امل اهنم نإ ﴾و“Andindeedtherearesomeofthem(stones)thatfallforthefearofAllah.”[100]ThisiswhilesomepeopledonotsubmittotheFountainheadandCreatoroftheuniverse.?Worshipisthesymbolofthewillpowerandthepersonalityofman.Thepersonwhoisinthe

midst of his own desires and instincts, if hewouldwish and decide tomove towardGod, that act isvaluable. Ifnot, theangelswhohavenodesire{shahwah}andwrath{ghadab}areperpetually in thestateofworship.?Worshipmakesthemostunknownpersonontheearththemostrenownedpersoninheaven.?WorshiplinksthesmallislandofmantotheSpringofexistence.?Worshipmeanstotakeaglanceatallofexistencefromabove.?Worshipmeanstheblossomingofthedormant,mysticalandspiritualfacultiesinman’sbeing.?Worshipisavalueacquiredbymanthroughresolutionandwillpower.Itisdifferentfromvalue

attainedbecauseoffamilystatusorbecauseofinnatetalentswhichareinbornandnotacquiredbychoice.

?WorshipistherenewalofallegiancetoGodandthenewfosteringofspirituallife.? Worship is the barrier to sin and the extinguisher of its effects. It is remembrance and

consciousnessofGodthatpreventsmanfromcommittingsin,andnotman’sknowledgeofthesin.?WorshipisfillingthevesselofthesoulwiththeremembranceofGod,whichifitisfilledwith

otherthanHim,isanactofinjusticetotheessenceofhumanity.?Worshipissovaluablefortheearthlygroundinthatentrancetothissacredgroundwithoutritual

purityisnotpermissible,suchasentrancetothemosque,theKa‘bahandQuds.? WorshipandservitudetoGodis itselfavalueevenifoursupplicationsandrequestsarenot

granted.?Worshipisexpressedbothinthestateofhappinessandsadness.WhenGodgivesthegladtidings

ofKawthartoHisProphet(S),Heexhortshimtopray:﴿ رحناو كبرل لصف ٭ رثوكلا كانیطعأ انإ ﴾“IndeedWehavegivenyouabundance.SopraytoyourLord.”[101]Godalsoenjoinsprayerinfacingdifficultiesandpainfulevents:﴿ ةالصلاو ربصلاب اونیعتساو ﴾“Andtakerecourseinpatienceandprayer.”[102]

Prayersthatrelievedifficulty

Whenever we encounter difficulty or want to ask for something, Islam enjoins us to pray to Godparticularlyfortheremovalofourdifficultyorthegrantingofourrequest.Atthispoint,itisappropriatetomentiononeexampleoftheseprayers:

TheprayerofJa‘farat-Tayyar

Ja‘farat-TayyarwasabrotherofHadrat‘Ali(‘a)who,duringtheemigration{hijrah}toAbyssinia,wasablethroughhisaptargumentandbehaviortodrawtheattentionofKingNegusandmanyotherstowardIslam,andtobecomethepioneerofIslamicpropagationinthecontinentofAfrica.DuringtheBattleofMu’tah,helostbothhishandsinthewayofGodandinlieuofhandsGodgavehim

twowingsinparadise.He,therefore,becamewell-knownasat-tayyar{thewingedone}.WhenJa‘farwenttoMedinafromAbyssinia,theProphet(S)said:“Wouldyoulikemetoofferyoua

precious gift?”The people imagined that the Prophet (S)would give him a certain amount of gold orsilverandthustheythrongedforwardinordertoseetheProphet’s(S)gift.ButtheProphet(S)said:“Ishallteachyouaprayerasagiftwhich,ifyouperformitdaily,itwillbebetterforyouthanthewholeworldandwhatisinit,andifyouperformiteveryday,everyFriday,everymonthoreveryyear,Godwillforgiveyoursinsduringtheintervalofthetwoprayers(evenifitisanintervalofoneyear).[103]Imamas-Sadiq(‘a)said:“Wheneveryouhaveaproblemorsomethingtoask,supplicateaftersaying

theprayerofJa‘far(at-Tayyar){salahja‘far}anditwillbegranted,Godwilling.”ThisprayerhasbeennarratedwithreliableSunniandShi‘ahchainsoftransmission{isnad},andithas

acquiredthename,Iksiral-A‘zamandKibriyyahal-Ahmar.[104]The manner of performing this prayer has been recorded in the first part of Mafatih al-

Jinan[105]underthedeeds{a‘mal}forFridayaftertheprayersoftheinfallibleImams(‘a).Of course, this prayer is one of the tens of recommended {mustahabb} prayers for the removal of

difficulties which have been transmitted. Recently, a book entitled, Namaz-ha-yeMustahabb {Recommended Prayers}, has been written, which has mentioned approximately 350recommendedprayerswiththeirparticularnamesandmannerofperformance.Thisdiversityitselfatteststotheimportanceofprayer,andaprayerforeveryoccasionhasbeenrecorded.

Thesanctityofprayer

Thesanctityofprayerissuchthatithasbeenrecommendedthatthetimefortheexecutionofsomedeedssuchasmakingavow{qasam}orgivingtestimony{shahadah}shouldbeaftertherecitationofprayers.InSurahal-Ma’idah5:106,theQur’anstates:﴿ يف متبرض متنأ نإ مكریغ نم نارخآ وأ مكنم لدع اوذ نانثا ةیصولا نیح توملا مكدحأ رضح اذإ مكنیب ةداهش اونمآ نیذلا اهیأ ایةداهش متكن الو ىبرق اذ ناك ولو انمث هب يرتشن ال متبترا نإ هللااب نامسقیف ةالصلا دعب نم امهنوسبحت توملا ةبیصم مكتباصأف ضرألانیمثآلا نمل اذإ انإ هللا ﴾

“O you who have faith! The witness between you, when death approaches any of you, while

makingabequest,shallbetwofairmenfromamongyourselves—ortwofromamongothers,[106]ifyouarejourneyinginthelandandtheafflictionofdeathvisitsyou.Youshalldetainthetwoofthemafterprayer,and, ifyouhaveanydoubt, theyshallvowbyAllah,‘Wewillnotsell it foranygain,evenifitwerearelative,norwillweconcealthetestimonyofAllah,forthenwewouldindeedbeamongthesinners’.”[107]Itiswidelypracticednowadaysthatoath-takingceremoniesaredoneinthepresenceoftheQur’anand

byputtingthehandontheQur’an,buttheQur’anitselfinthisregardstatesthattakinganoathshouldbedoneaftertheperformanceofprayer!

TheUniversalityofPrayer

Both incosmiccreation{afarinesh-e takwini}and in religiously legalprecepts{dasturat-e tashri‘i},Godhasappliedtheloftiestandmostperfectprograms.Forexample,inthecreationofmother’smilk,Hehasaccumulatedallthenutrients,whichareneededbytheinfant.Ifwetakeaglanceatthecreationofman,werealizethatwhateverispresentinnaturehasalsobeen

placedinman.Ifthereisthesoundofthunderinnature,thereisthevoice(shouting)inman.Ifthereareplantsandherbsinnature,thereisgrowthofhaironman.Ifthereareriversinnature,thereareveinsbothlargeandsmallinman.Iftherearefreshandsaltywatersinnature,therearesaltytearsandfreshsalivainman.Iftherearemanymineralsinnature,therearealsoabundanttalentslatentinman.ThereisapoemattributedtoHadrat‘Ali(‘a)whichstates:

ربكالا ملاعلا ىرظنٱ كیف و ریغص مرج كنا معزتأOman!Youimaginethatyouconstituteasmallbodywhereinfactabigworldisplacedinyou.PrayerisalsoadivinehandiworkinwhichGodhassomehowplacedallvalues.Whichperfectionisitthatisvaluabletomanandcannotbefoundinprayer?RemembranceofGodisavalueanditistheonlymeansofgivingtranquilitytotheheart,andprayeris

aremembranceofGod—“Allahuakbar”{Allahisgreater}.Remembrance of the Day of Resurrection is a value and it prevents the commission of sin and

corruption,andprayerisrememberingthe“Yawmad-din”{DayofJudgment}.[108]Tobeintheranksoftheprophets,themartyrsandtherighteousisavalue,andinprayerwebeseech

Godforustobeinthe“siratalladhinaan‘amta‘alayhim”{thepathofthosewhomYouhaveblessed}.[109]Wedeclareouraversionanddisavowal{bara’ah}of the tyrantsanddeviantsby saying:“ghayri’l-

maghdubi‘alayhimwala’d-dallin”“suchashavenotincurredYourwrath,norareastray”.[110]Justicewhichistheforemostofthevalueshasbeenconsideredanecessaryprerequisitefortheleader

ofthecongregation{imamal-jama‘ah}.Followingtheleaderofthecongregationinprayerisavaluablesocialprinciple,whichstipulatesthat

insteadofobstinacyandindividualism,wehavetofollowajustleader.In selecting the congregational leader, qualitieswhicharevaluedare always taken into account: the

mostjust,themostknowledgeable,themosteloquent,etc.Standingwhilefacingtheqiblahcallstomindmanyvalues.MeccaisthetorturesiteofBilal;theplace

ofsacrificeofIsma‘il(Ishmael)(‘a);thebirthplaceof‘AliibnAbiTalib(‘a);thebaseoftheuprisingofal-Mahdi(‘a);thetestinggroundofIbrahim(Abraham)(‘a);andtheplaceofworshipofallprophetsandsaints.Everythingismovementinprayer—everydayandnight;inbowingdown{ruku‘},prostration{sujud}

andstandingstraight{qiyam};andmovementingoingtothemosqueandtheplaceofprayer.Therefore,donotbestatic,silentandsolitary.Rather,alwaysstriveandmove;ofcourse,forthesakeandinthewayofGod.Inprayer the spirit and soulofman ispurged.Prayer removes thedustofprideandvanitybecause

every night and day for many times man places the most sublime part of his body (forehead) on theground,andprostrationontheearthisbetterthanonastonebecauselowlinessisplacingoneselfontheground.Prostrateonthegroundandwhatgrowsinitprovidedthatitisnotediblesothatyouwouldnotthinkof

yourstomach!Prostrate on pure earth for traversing impure pathswill not lead to purity and the Fountainhead of

Purities!Crying for fear of God is a value, and the Qur’an has praised prostration accompanied by

weeping:“(Theywouldfalldown)weepinginprostration.”[111]Prayerisadivinecodeoflifewhichhasbeenprescribedforusfromthemomentofbirthtillthepoint

ofdeath.Whenababyisborn,recitetheadhanandiqamahinhisrightandleftears,respectively,asitisanadmonitionforprayer(whenhegrowsup):“Hayya‘ala’s-salah”“Cometoprayer”.Atthetimeofhisdeath,youalsoburyhimwiththeperformanceofthe“prayerforthedead”{salahal-

mayyit}.ThroughoutyourlifeyoushouldalwaysbeinastateofworshippingandglorifyingGod:“AndworshipyouLorduntilcertainty(ordeath)comestoyou.”[112]Prayerisman’sunionwithnature.Indeterminingtheprescribedtimeforprayersparticularlythedawn

{subh}andnoon{zuhr}prayers,youhavetolookatwherethesunis;inordertodeterminethedirectionoftheqiblah,wehavetolookatthestars;inperformingtherecommendedprayersonauspiciousdays,youhavetomonitorthemovementofthemoon(inordertodeterminetheexactday).Intakingabathandperformingablution,youhave toutilizewater, and inperformingprostration{sujud} and dry ablution{tayammum},youhavetotouchtheground.WhichWiseDesignerhasdesignedthisrelationoftheprayerwiththesun,themoon,thestars,water,

andtheground?

Inonewayoranother,theotherobligatoryreligiousactsarealsopresentintheprayer:Likethepersonfasting,thepersonprayinghasnorighttoeat,drinkandengageinsexualactivity.The Ka‘bah is the qiblah and the axis of activity of the person praying, just like a

personperformingHajj.Like someone engaging in jihad, the person praying is also engaged in a jihad—the

greaterjihad{jihadal-akbar}whichiscombatwiththeself{jihadan-nafs}.Prayer is itself thehighestformof theenjoinmentofgood{amrbi’l-ma‘ruf}and theforbiddanceof

evil{nahyi‘ani’l-munkar}.Migration{hijrah}isoneofthemostimportantvaluesinourreligion.HadratIbrahim(Abraham)(‘a)

migratedonaccountofprayer,bringinghiswifeandsontotheKa‘bahandsaying:﴿ 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, our

Lord,thattheymaymaintaintheprayer.”[113]What is interesting is that Hadrat Ibrahim (‘a) does not say: “I made hijrah in order to

performHajjpilgrimage.”Instead,hesays:“Sayingtheprayerwasmyaiminhijrah.”Inanycase,Godhasencapsulatedallvaluesinprayer,withprayerandforprayer.Ifadornmentandhygieneconstituteavalue(astheydo),Islamthusenjoins:﴿ دجسم لك دنع مكتنیز اوذخ ﴾“Putonyouradornmentoneveryoccasionofprayer.”[114]Thatis,putonyourcleanandperfumedgarmentswhengoingtothemosque.At the time of prayer, women are also enjoined to wear their jewelry with which they adorn

themselves.[115]Eventheissueofcleaningtheteethisgivenattention,andwereadinthetraditionsthatprayingwith

cleaned{miswak}teethisequivalenttopraying70timeswithoutmiswak.[116]Andithasbeensaid:“Donoteatonionandgarlicbeforegoingtothemosque”[117]soasnottoannoyotherswiththeodorofyourmouthanddrivethepeopleaway.In any case, this is the prayer of Islam, but our prayer is the prayer whichwe do not perform, or

performcarelesslyandincorrectly,orperformwithoutbeingincongregation,orwhichweperformatitslastmoments!ThemosqueswhosecustodianswereonceIbrahim,Isma‘ilandZakariyya(Zechariah)(‘a),[118]and

the placewhere themother ofMaryam (Mary) hadmade a vow in askingGod to let her child be itscustodian,[119]becomeplaceswhosecustodians inmost cases aredisabled, aged, sickly,uneducated,andsometimesevenbadpeople!WhyisitthatbeingacustodianoftheholyshrineofImamar-Rida(‘a)isanhonor,butbeingacustodianoftheHouseofGodisnot?!Whyshouldourmosquesbesuchthatanyonewhocomesinsidewillgetsad,melancholicandindolent?

Isthemosqueahouseofmourning?Anassemblyconvenedtoprayforthedeadandonwhosedoorblackbannersshouldbehung?Ofcourse,thanksbetoGod,inrecentyearsamovementhasbeeninitiatedinthemosques (in Iran) andmost of them are now equippedwith libraries and provide such other service-orientedactivitiesasinterest-freeloanfunds.What abeautifulhadith it is,which states: “On theDayofResurrection, these three shall complain

againstthepeople:The‘alim{scholar}towhomthepeoplewouldnotrefer;theQur’anwhichwasinthehousebutwasnotread;andthemosquetowhichthepeoplepaidnoattention.[120]There are many thing that can be said about the mosque and recently, a book entitled, Sima-ye

Masjid {The Visage of the Mosque} that explains the status of mosque in Muslim society has beenpublished.Nevertheless, in a nutshell, themosque during the early period of Islamwas the venueMuslims to

gathertomakedecisionsandconductconsultations, inacquiringknowledgeandinformation; itwasthebaseforcombatantsandstrugglersonthePath{mujahidun};theplacetoattendtotheneedsofthepoorandsick;andthebaseforrisingupagainsttyrannicalgovernmentsanddeliveringfierysermonsagainstthem.IthasbeenthissamesublimestatusofthemosquethatpromptedMuslimsthroughouthistorytoapply

the best architectural designs in building them and to endow huge amounts of wealth for theiradministrationsothattheycouldkeeponflourishingandthriving.

Notes:[1] Surah adh-Dhariyat 51:56. In this volume, the translation ofQur’anic passages is adapted from

Sayyid ‘Ali Quli Qara’i, The Qur’an with a Phrase-by-Phrase English Translation(London: IslamicCollegeforAdvancedStudiesPress,2004).{Trans.}[2] Surah al-Baqarah 2:138: “The baptism of Allah {sibghat Allah}, and who baptizes better than

Allah?AndHimdoweworship.”[3]Question:Ifaffectiontoone’schildisindeedpartofone’snaturaldisposition{fitrah},howisit

that in some epochs such as the Pre-Islamic Period or Age of Ignorance {yawm al-jahiliyyah} somepeopleusedtoburytheirdaughtersalive?Reply:Theissuespertainingtonaturaldisposition{fitrah}arenumerous.Justasaffectionforone’soffspringispartofournaturaldisposition,regardforone’shonorisalsoapartof it.TheArabsduringthepre-Islamicperiodusedtoregardtheirdaughtersasasourceofshame and ignominy as they would be taken captive during wars and had no productive power andeconomic earning. Thus, in a bid to preserve their honor and dignity, they used to dispose of theirdaughters. Love for wealth and love for life are both related to the natural disposition {fitri}. Somepeoplesacrificetheirlivesforwealthwhileothersdotheopposite,i.e.sacrificewealthforthesakeoftheirlives.Therefore,sacrificingone’sdaughterforthesakeofpreservingone’shonorisnotinconsistent

withthenaturaldispositionofman,althoughitmightbearesultofignoranceorconfusion.[4]Mawlawi: Jalal ad-Dinar-Rumi (1207-1273)was thegreatestmysticpoet in theFarsi language

andfounderof theMawlawiyyahorderofdervishes (“TheWhirlingDervishes”).He is famousforhislyricsandforhisdidacticepic,SpiritualCouplets.{Trans.}[5]Theabbreviation,“‘a”standsfortheArabicinvocativephrase,‘alayhis-salam,‘alayhimus-salam,

or ‘alayhas-salam{may peace be upon him/them/her}, which is used after the names of the prophets,angels,ImamsfromtheProphet’sprogeny,andsaints(‘a).{Trans.}[6]The term taghut applies to any idol, object, or individual that preventsmen fromdoingwhat is

good,andleadsthemastray.ThetermhasbeenusedeighttimesintheQur’an.PriortoIslam,taghuthadbeen thenameof theoneof the idols of theQuraysh tribe.This name is used also tomean theSatan.Moreover,thetermisusedtoindicateonewhorebelsagainstloftyvalues,orwhosurpassesallboundsinhis despotism and tyranny and claims the prerogatives of divinity for himself whether explicitly orimplicitly.{Trans.}[7]Thatis,Godsubjectedthetaghutstothelowestebbofhumiliationandabjectness.{Trans.}[8]Surahal-Mulk67:30.[9]Surahal-Waqi‘ah56:70.[10]Surahal-Waqi‘ah56:65.[11]Surahas-Saba’34:9.[12]Hadrat:TheArabicwordHadratisusedasarespectfulformofaddress.{Trans.}[13]SurahTaHa20:14.[14]The abbreviation, “S”, stands for theArabic invocative phrase, sallallahu ‘alayhiwa alihiwa

sallam{mayGod’ssalutationandpeacebeuponhimandhisprogeny},whichisusedafterthenameoftheHolyProphetMuhammad(S).{Trans.}[15]Biharal-Anwarvol.71,p.212.[16]Biharal-Anwarvol.71,p.212.[17]Al-Kafi,vol.2,p.86.[18]Al-Kafi,vol.5,p.496.[19]MurtadaMutahhari, Sayri dar Sireh-yeNabawi {A Survey of the LifeConduct of the Prophet

(S)},p.213.[20] Ayatullah Murtada Mutahhari (1298-1358 AHS) was a scholar of unusually wide learning, a

prolificwriter,eloquentspeaker,lecturer,andacherishedstudentofImamKhomeini.Hewasaleadingmember of the Revolutionary Council until his assassination onMay 1, 1979 by the terrorist Furqangroup.{Trans.}[21]MurtadaMutahhari,Taharat-eRuh{SpiritualPurification},p.122.[22]Biharal-Anwar,vol.78,p.357.[23]Biharal-Anwar,vol.14,p.41.[24]Surahal-Baqarah2:65.[25]TheNightofPower(orDecree),hasaveryspecialsignificanceintheMuslimcalendarbecauseit

istheanniversaryofthatnightwhentheQur’anwasfirstrevealedtoProphetMuhammad.Thisnighthasbeendescribedas‘betterthanathousandmonths’,andtraditionholdsthatrequestsmadetoGodduringLaylatal-Qadrwillbegranted.{Trans.}[26]SurahTaHa20:14.[27]Surahal-Ra‘d13:28.[28]Theabbreviation,“q”standsfor theArabic invocativephrase,quddisasirruh{mayhissoulbe

sanctified},whichisusedafterthenamesofpiouspeople.{Trans.}[29]SeeSurahal-Baqarah2:62;Surahan-Nisa’4:69;Surahal-Hajj22:17.{Tans.}[30]Biharal-Anwar,vol.49,p.175.

[31]Surahal-Hijr15:99.[32]Biharal-Anwar,vol.53,p.326.[33]SurahTaHa20:14.[34]Surahal-Ra‘d13:28.[35]Surahal-Fajr89:27-28.[36]Surahal-Baqarah2:21.[37]Surahal-Quraysh106:3-4.[38]Surahal-‘Ankabut29:45.[39]SurahHud11:114.[40]Nahjal-Balaghah(ThePeakofEloquence)isacollectionofspeeches,sayingsandlettersofthe

CommanderoftheFaithful,Imam‘AliibnAbiT alib(‘a)compiledbySharifar-RadiMuhammadibnal-Husayn(d.406AH/1016).ThecontentsofthebookconcernthethreeessentialtopicsofGod,manandtheuniverse,and includecommentsonscientific, literary, social,ethical,andpolitical issues.With theexceptionofthewordsoftheGloriousQur’anandoftheHolyProphet(S),nowordsofmancanequalitineloquence.Sofar,morethan101exegeseshavebeenwrittenontheNahjal-Balaghah,indicatingtheimportance of this treatise to scholars and learned men of research and investigation. For moreinformation,visit:http://www.al-islam.org/nahjul.{Trans.}[41]Nahjal-Balaghah,Sermon222.[42]Ibid.[43]Ibid.,Sermon199.[44]Ibid.[45]Zakah:thetaxleviedonvariouscategoriesofwealthandspentonthepurposesspecifiedinSurah

at-Tawbah9:60.{Trans.}[46]Ibid.,Sermon196.[47]Biharal-Anwar,vol.77,p.402.[48]Surahan-Nisa’4:139:“Thosewhotakethefaithlessforalliesinsteadofthefaithful—dotheyseek

honorwiththem?{Ifso,}indeedallhonorbelongstoAllah.”[49]Surahal-Baqarah2:45.[50]Maqtalash-Shams,p.179.[51]Biharal-Anwar,vol.83,p.127.[52]TafsirAtibal-Bayan,vol.1,p.161.[53]Surahal-Baqarah2:45.[54]Khums:literallymeansone-fifth.AccordingtotheShi‘ahschoolofjurisprudence{fiqh},thisone-

fifth tax is obligatorily levied on every adultMuslimwho is financially secure and has surplus in hisincomeoutofannualsavings,netcommercialprofits,andallmovableandimmovablepropertieswhicharenotcommensurablewiththeneedsandsocialstandingoftheperson.Khumsisdividedintotwoequalparts: the Share of the Imam {sahm al-Imam} and the Share of the Sayyids/Sadat(descendants of theProphet){sahmas-Sadat}.Accordingly,theShareoftheImamistobepaidtothelivingImam,andintheperiodofOccultation,tothemostlearnedlivingmujtahidwhoisthegiver’smarja‘at-taqlid{SourceofEmulation}.Theotherhalfof thekhums, theShareof theSayyids/Sadat, is tobegiven toneedypiousSayyids who lack the resources for one’s year respectable living in consonance with their variousstatuses. For more information, see SayyidMuhammad Rizvi,Khums: An Islamic Tax, http://www.al-islam.org/beliefs/practices/khums.html.[55]Surahal-Baqarah2:115.[56]Bakkah:theHolyMosqueorthecityofMecca,ortheterritorywheretheystand.{QTrans.}[57]SurahAl‘Imran3:96.[58]Surahal-Baqarah2:150.

[59] That is, a knowledge which will enable you to distinguish between truth and falsehood. {QTrans.}[60]Surahal-Anfal8:29.[61]Surahal-Hadid57:28.[62]SurahMuhammad47:17.[63]Surah‘Ankabut29:69.[64]Surahal-A‘raf7:201.[65]Surahal-‘Ankabut29:45.[66]Surahal-Baqarah2:45.[67]SurahYusuf12:53.[68]Surahal-Qasas28:83:“ThisistheabodeoftheHereafterwhichWeshallgranttothosewhodo

notdesiretodomineerintheearthnortocausecorruption,andtheoutcomewillbeinfavoroftheGod-wary.”[69]Surahan-Nazi‘at79:40-41:“ButasforhimwhoisawedtostandbeforehisLordandforbidsthe

soulfrom{following}desire,hisrefugewillindeedbeparadise.”[70]Surahal-An‘am6:162.[71]Biharal-Anwar,vol.88,pp.41,93.[72] Surah al-Baqarah 2:34: “And when We said to the angels, ‘Prostrate before Adam,’ they

prostrated,exceptIblis:herefusedandactedarrogantly,andhewasoneofthefaithless.”[73] SurahAl ‘Imran 3:96: “Indeed the first house to be set up formankind is the one at Bakkah,

blessedandaguidanceforallnations.”[74]Surahal-‘Ankabut29:45.[75]Surahan-Nisa’4:43:“Oyouwhohavefaith!Donotapproachprayerwhenyouareintoximated,

{not}untilyouknowwhatyouaresaying.”[76]Surahan-Nisa’4:142:“Whenthey(hypocrites)standupforprayer,theystanduplazily,showing

offtothepeopleandnotrememberingAllahexceptalittle.”[77]Biharal-Anwar,vol.89,p.201.[78]Surahan-Nisa’4:100.[79]Sirras-Salah,p.12.[80]Surahal-Fatir(oral-Mala’ikah)35:29.[81]Surahal-A‘raf7:170.[82]Surahal-Hijr15:9.[83]SurahTaHa20:14.[84]Surahal-Isra’17:78.[85]Qisas (literallymeans retribution or retaliation) in the Islamic jurisprudence is to be executed

against a criminalwhocommitted suchcrimeasmurder, amputationof abody limb,or lacerationandbeatingaccordingtolegaldecreewhenthevictimorhisguardiansseekretributioninlieuofreceivingafineorbloodmoney.{Trans.}[86]Surahal-Jinn72:18.[87]TheKharijites{khawarij}oral-Mariqun(anamegiventothembyImam‘Aliandmeaning“those

who missed the truth of religion”) were a group of quasi-holy, narrow-minded Muslims who wereoriginallyfollowersofImam‘AliandfoughtalongsidehimattheBattleofSiffin.Initiallytheysupportedarbitration,pushing Imam‘Ali toaccept it;however, later they revoltedagainst it arguing thatbecauseGodwastheonlytruearbitrator, Imam‘Aliandthosewhoagreedwithhimin thearbitrationwerenotsimplywrong; theywere in fact unbelievers, hence they could have no dealingswith them.On Imam‘Ali’s return toIraq fromSiffin, thisgroupseceded fromhisarmyandsetupcampon thebanksof theNahrawan canal.TheKharijites (or seceders) became a fierce groupwhobelieved that theywere the

onlytrueMuslims,andassuchtheybeganterrorizingpeoplewhomtheyregardedasunbelievers.Imam‘Aliwasatfirstabletotalktothemandpersuadesomeofthemtoceasetheirhostilities,buteventuallyhewas forced to take up arms against them. In 659 CE he attacked their army under the leadership of‘AbdullahibnWahabal-RasibiatNahrawanalmostannihilatingthem.NahrawanwasthethirdandlastbattleImam‘Aliengagedinwithhisinternalenemies.{Trans.}[88]Surahan-Nur24:56.[89]Surahal-Baqarah2:256.[90]Surahan-Nisa’4:60.[91]Surahal-Quraysh106:3-4.[92]Surahal-‘Ankabut29:45.[93]SurahTaHa20:14.[94]Ulu’l-‘azm:literally,resolutefiguresormenofdecision.{Trans.}[95]Surahal-‘Alaq96:19.[96]Surahal-Isra’(orBaniIsra’il)17:1.[97]Surahal-Baqarah2:23.[98] Surah Ya Sin 36:60-61:﴿طارص اذه ينودبعا نأ و نیبم ودع مكل هنإ ناطیشلا اودبعت ال نأ مدآ ينب ای مكیلإ دهعأ مل أمیقتسم ﴾“Did I not exhort you, O

childrenofAdam,saying,‘DonotworshipSatan.Heisindeedyourmanifestenemy.WorshipMe.Thatisthestraightpath’?”[99]Surahal-Baqarah2:40.[100]Surahal-Baqarah2:74.[101]Surahal-Kawthar108:1-2.[102]Surahal-Baqarah2:45.[103]Biharal-Anwar,vol.18,p.421.[104]Biharal-Anwar,vol.91,“BabFadlSalahJa‘far.”[105] Mafatih al-Jinan {Keys to the Gardens of Paradise}: a standard manual of Shi‘i devotion

containing the supplicatory prayers of the infallible Imams (‘a) as well as formulae for recitation atparticular times or during visitation of the tombs of the Imams (‘a), complied from Bihar al-Anwar{OceansofLights}andothersourcesbyShaykh‘Abbasal-Qummi,ascholarofvastlearningwhodiedinNajafin1940.{Trans.}[106]Thatis,fromamongthenon-Muslims,onnon-availabilityofMuslimwitnessesduringjourney.

{QTrans.}[107]Surahal-Ma’idah5:106.[108]Surahal-Fatihah1:4.[109]Surahal-Fatihah1:7.[110]Surahal-Fatihah1:7.[111]SurahMaryam19:58.[112]Surahal-Hijr15:99.[113]SurahIbrahim14:37.[114]Surahal-A‘raf7:31.[115]Biharal-Anwar,vol.80,p.188.[116]Biharal-Anwar,vol.73,p.133.[117]Risaleh-yeAhkam-eImamKhomeini,“Issue910”.[118]Surahal-Baqarah2:125;SurahMaryam19:11.[119]SurahAl‘Imran3:35:“WhenthewifeofImransaid,‘MyLord,IdedicatetoYouwhatisinmy

belly,inconsecration.”

[120]Biharal-Anwar,vol.2,p.41.

Part3Intention{niyyah}

Thefirstessentialelement{rukn}ofprayeristheintention{niyyah}.Intentionmeansthatwehavetoknowwhatwearedoing,whatwearereciting,andforwhomandfor

whatacertainmovementismade.Thevalueofeverydeedliesintheintentionandmotivebehindit;notmerelyinthedeeditself.Thus,

thequalityoftheactionsofapersonwhostopsonaredtrafficlightinordertomaintainorderandrespectforthelawisdifferentfromthatofapersonwhocarriesoutthesameactionsbutoutoffearofthetrafficofficer or of the fine that he might receive for violating traffic regulations. In all forms of worship,especiallyinprayer,intentionoccupiesaspecialimportance.In principle, what makes an action a form of worship is the divine intention behind it. If such an

intentionisnotpresent,eveniftheoutwardappearanceofadeedisgoodandproper,itwouldnothavethevalueofworship.Inthisregard,theHolyProphetofIslam(S)said:

تاینلاب لامعالا امنإ .“Verily,theactionis(judged)bytheintention(behindit).”[121]Yes,thecriterionforanactiontobejudgedmaterialisticorspiritualliesintheintentionandmotives

behindit.

SincereIntention

SincereintentionmeansthatmanactsforthesakeofGodonlyandinthedepthofhisbeing,GodandHispleasurearehisaims,withoutexpectingreward,gratitudeoradmirationfromothers.[122]TheloavesofbreadthattheAhlal-BaytoftheMessengerofAllah(S)gavetotheorphans,captives

andpooronsuccessivenightsatthetimeofbreakingfast{iftar}didnothavemuchmaterialvalue,butsincetheyweregivensincerely,onthisaccountGodrevealedasurah.[123]Andconcerningit,‘Attaran-Nayshaburisays:

شنان هس فصو ، ناهج نآز هتشذگ شنانس فصو ، ناهج نیز هتشذگNooneinthisworldcandescribehissword.Nooneinthehereaftercandescribehisthreeloavesof

bread.Wereadinhistorythatacertainpersonwasslaininthebattlefieldandeverybodysaid:“Heisamartyr

{shahid}.” But the Prophet (S) said: “Hewas killed in theway of a donkey {qatil al-himar}!” Thepeoplewereastonished,buttheProphet(S)said:“HisaimingoingtothebattlefieldwasnotGod;rather,whenhesawthattheenemywasridingagooddonkey,hesaidtohimself:‘Iwillkillhimandtakehisdonkeyaswarbooty{ghanimah}.’Buthedidnotsucceedandthatinfidelkilledhiminstead.So,hewaskilledinthewayofadonkey{qatilal-himar}!”[124]Making one’s intention sincere is indeed a difficult and taxing work. Sometimes, wicked thoughts

penetratethesoulofmantosuchanextentthathehimselfisunawareofit.Assuch,itisnarratedinthetraditionthatostentation{riya’}inmattersofworshipandpolytheism{shirk}aremoresubtleandsilentthanthemovementofablackantonablackrockduringadarknight.[125]Somany individuals imagine that their intention isnearness{qurb} toAllah,butduring theupsand

downsoftheirlives,itbecomesobviousthattheirmotiveisnotahundredpercentpureandsincere.In thewords of ‘Allamah ShahidMutahhari, intentionmeans self-awareness, and thus, the value of

worshipliesongnosisandawareness.Wereadinatradition:هلمع نم ریخ نمؤملا ةین .

“Theintentionofthebelieverismorevaluablethanhisaction.”[126]Just like thecomparisonbetweenbodyandsoul, thesoul isbetter thanthebodyandthehumanityof

manisrelatedtohissoul.Incomparingintentionandaction,intentionisbetterthantheactitselfbecauseitisthespiritoftheaction.Intentionissovaluablethatevenifapersonisunabletoperformagooddeed,Godwillrewardhim

forhehadtheintentiontodoso.[127]

Themotiveforseekingnearness{qurb}toAllah

Themotivefornearness{qurb}meansseekingproximitytotheDivineStation.Whenitissaid,“So-and-so is near or close to a certain national official,” what is meant is not spatial, bodily and physicalnearness,forifitweresuch,theofficeattendantsaretheclosestornearesttohim.Rather,whatismeantbythisnearnessisspiritual,emotionalinstatusandnearnessinintimacy.DoingdeedsseekingthepleasureofGoddoesnotmeanthatGodwouldbe influencedbyourdeeds

andchangeHisattitudeorpositiontowardus,andassuch,Hebecomesthesubjectofeventsandchange.Instead, “nearness to Allah” means exaltation of the spirit through the ladder of existence whoseconsequence is the acquisition of influence in the creation. That is, proximity to the Fountainhead ofCreationandfindingHiminone’sheart.Justas therearedifferences in the levelsofexistenceamong inanimateobjects,plants,animals,and

humanbeings, there are alsodifferenceson the levelofhumanbeingswith respect toproximity to theFountainheadofCreation.Mancouldattainsuchnearness toGodandbe thenearest toHimso thathebecomesthevicegerentofAllahontheearth.Worshipwhichismotivatedbynearness{qurb}willmakemanmoreluminousandperfectandhave

more existential capacity {zarfiyyat-e wujudi}. All forms of worship, recommended prayers inparticular,havesignificantrolesinthisaffair,justaswereadinahadith:

لفاونلاب ىلا برقتی دبعلا لازی .الThatis,mancanalwaysgetnearertoGodthroughrecommendedprayers.[128]Obligatoryprayer is possiblydoneon accountof fearofhell and thedivinewrath, but theoptional

prayerisasignofloveandthesecretoflovetotheWorshippedBeing{ma‘bud}.

Thedegreesofproximity{qurb}

The term “darajat” {degrees} has beenmentioned frequently in theQur’an and it has appearedwithdiverseinterpretations—afactwhichelicitssubtlepoints.Forsome,theQur’anstates:“Forthem,therearedegrees.”[129]Forothers,however, itsays:“They(themselves)aredegrees.”[130] It is like thecaseofgreat figureswhoeven if theysitat the lowersectionofanassembly, that sectioncanbecome“high”;theyarethemselvesmakersofdegreeandrank,andarenotsubjecttodegreeandstation.Thisspiritualrankingisnotexclusivetohumanbeings;for, thereisalsohierarchyamongtheangels.

TheQur’anthussaysregardingJibra’il(ArchangelGabriel)(‘a):“Onewhoisheardandtrustworthyaswell.”[131]Inanycase,thedegreesofhumanbeingsinobediencetoGodarenotsimilar:1.Sometimesmanobeys{muti‘},butnotoutofpleasure.2.Atsomeothertimes,heobeys{muti‘}aswellasloves{muhibb};thatis,heobeysGodbased

onloveandaffection.3. There are also times when he attains perfect gnosis {ma‘rifah} far higher than obedience

{ita‘ah}andlove{muhabbah}andwhateverheseesisonlyGod.Hadrat‘Ali(‘a)says:هعم و هدعب و هلبق هللا تیأر و الإ ائیش تیأرام .

“IdonotseeanythingexceptGod,beforeit,afteritandwithit.”[132]

WehavetoloveGodforthesakeofGod

Itissaidthatinordertotesttheloyaltyofhiscourtiers,SultanMahmudGhaznawisetoutwithacaravanandplacedanunlockedcontainerofjewelryonacamel.Alongtheway,theyreachedavalley.Herousedthecamelandthusthecontainerturnedupsidedownandthejewelsfellintothevalley.TheSultansaid:“Whateverjewelsonemaygetbelongstohim.”Thosewhowerearoundhimlefthim,

and they engaged themselves in amassinggold and silver.Meanwhile, itwasobserved thatAyyazhadabandonedthejewelsandpursuedtheSultan.TheSultanaskedhim:“Whydidyounotamassjewels?”Inreply,Ayyazsaid:

متخادرپن تمعن تمدخز متخات ىم وت ىافق رد منمForme,IprefertoclingtoyouandthusIdidnotservethegrace{ni‘mah}.Then,fromthiseventMawlawiconcludes:

تسود دنب رد هن ىشیوخ دنب رد وت تسوا ناسحا هب تمشچ تسود زا رگادخ زج ادخ زا دننك انمت ءایلواك دوب تقیرط فالخIfyouarehopingfortheFriend’sgrace,youloveyourselfnottheFriend.It is contrary to the spiritual path {tariqah}of theawliya’ to beseechGod something other than

God.TheQur’anhas stronglycondemned thosewhocallonGodonly for theirownsakesand remember

HimonlyintimesofproblemsandatothertimesforgetorevendenyHim:﴿ نوكرشی مه اذإ ربلا ىلإ مهاجن املف نیدلا هل نیصلخم هللا اوعد كلفلا يف اوبكر اذإف ﴾“When they board the ship, they invoke Allah putting exclusive faith in Him, but when He

delivers them to land,behold, theyascribepartners {toHim},beingungrateful forwhatWehavegiventhem!”[133]Atanyrate,workingforone’sselfisegotism;forthesakeofthepeopleisidol-worship;andworking

forthesakeofGodandHiscreaturesisdualism;andmakingone’sworkandthatofthecreaturesforthesakeofGodisworshipofGod.Wethusreadinthelitanies{munajat}:

كتدبعف ةدابعلل الهأ كتدجو لب كتنج يف اعمط وال كران نم افوخ كتدبع ام ىه لإ .“OGod!MyworshipisnotoutoffearofhellordesireforYourparadise.Rather,itisbecauseIfound

YouworthyofbeingworshippedandthusIworshippedYou.”[134]Yes,onlytradersworktoearnprofitsandonlyslavesworkoutoffear,butfreeandnoblemenworship

Him to express their gratitude for the divine graces, just as has been narrated in the words of theInfallibles{ma‘sumin}[135](‘a):

ةدابع كلتف اركش اودبع هللا اموق نا و دیبعلا ةدابعكلتف ةبهر هللا اودبع اموق نا و راجتلا ةدابع كلتف ةبغر هللا اودبع اموق نارارحالا .

“IndeedthereisagroupthatworshipsAllahforgain;thatistheworshipofthetrader.Thereisagroup

thatworshipsAllahoutoffear;thatistheworshipoftheslave.AndthereisagroupthatworshipsAllahoutofgratitude;thatistheworshipofthefree.”[136]InthelanguageofHafiz,[137]سك تسود زا ریغب دجنگ ىمن ام ریمض رد

سب تسود ار ام هك هد نمشد هب ار ملاع ود رهThereisnooneinourhearts(minds)buttheFriend.GivethetwoworldstotheenemyastheFriend

sufficesforus.Inmaterialistic love, theperson loveshisobjectof loveforhimself,but inspiritual love theperson

dedicateshimselftotheBeloved.IntheSupplicationofKumayl{du‘a’kumayl},[138]‘Ali(‘a)says:

امیتم كبحب يبلق لعجاو“OLord!MakemyheartenthralledbyYourlove!”

Attainmentofthestateofproximity{qurb}

Attainmentofthedivineproximity{qurb-eilahi}andmotivefornearness{qurbah}isachievedintwoways:One is to recognize thegrandeur and stationofGod and theother is to recognize themeanness and

abjectnessofotherthanHim.TheQur’analwaysmentionsthedivinefavorsandgracestotheservants(ofGod)soastomakeman

enamoredbytheloveforGod.StatingHisAttributes,Hiscreatures,Hismaterialandspiritualassistanceandthemanyfavors,greatandsmall—allinallaremeanttoenhanceourloveforGod.Ontheotherhand,therearemanyverseswhichindicatetheweaknessandmeannessofotherthanGod,

saying:AnyoneandanythingotherthanGodhaveneitherhonornorpower.Eveniftheycombinetogethertocreateafly,theywouldnotbeabletodoso.ExceptHimwhocouldanswerthecallofhelplessandtheindigent?HowcoulditbepropertodiscussothersinassociationwithGodandregardthemasequaltoandpartnersofGod?

ARecollection

Oneofthemaraji‘at-taqlid[139]oftheShi‘ahworldwasAyatullahal-‘UzmaBurujerdi.Duringdaysofmourning,heusedtoholdmourningceremoniesinhisresidence.Inoneoftheseassemblies,hewasnotfeelingwell.So,hewasrestinginhisprivateroomwhilelisteningtothespeechesoftheorators.Oneof thosepresent in themourningassemblysaid:“Extendsalawah (invocationofblessings to the

Prophet and his progeny (‘a)) for the sake of the health and safety of the Imam of the Time andAqaBurujerdi!”Suddenly, they found out that hewas knocking the doorwith his staff.His near relatives came and

asked:“Isthereanythingwecandoforyou?”Thisgreatmarja‘at-taqlidsaid:“WhydidyoumentionmynamealongwiththenameoftheImamoftheTime(‘a)?IdonothavetheworthforyoutomentionmynamealongwiththenameoftheImamandinvokeblessings{salawah}onusboth.”[140]Thisreligiousauthoritywhowasadeputy{na’ib}oftheImamoftheTime(‘a)wasnotwillingtolet

hisnamebementionedalongwiththenameofaninfallibleImam,butmanyofus,onaccountofincorrectunderstandingandimpoliteness,placethenamesofweakandthoroughlyneedycreaturesalongwiththenameofGod,theOmnipotent,AbsoluteandExalted,asifweregardthemasequals.

Qualityorquantity?

Islamhaspaidmuchattentiontothemannerofperformingataskandtheunderlyingmotiveandpurposebehindit.TheQur’anpraisesthebetteractsandnottheamountofactsaccomplished,saying:﴿ المع نسحأ مكیأ مكولبیل ﴾“ThatHemaytestyou{tosee}whichofyouisbestinconduct.”[141]Whileinastateofruku‘{bowingdown},Hadrat‘Ali(‘a)gavehisringtoabeggar,andonaccountof

this, a verse {ayah} of the Qur’an was revealed. Some people imagine that the reason behind therevelationofaversebecauseofaringwasthattheringwaspreciousandthustheyhavesaid:“ThevalueoftheringwasequaltothetaxandrevenueofallofShamat.”[142]Thisiswhilearingwithsuchapricecouldneverbeconsistentwiththesimplicity{zuhd}of‘Ali(‘a).

Itwasequallyincompatiblewithhissenseofjusticeforhimtohavesucharingonhishandwhilesomepeoplewereinastateofpovertyandindigence.Butthetruthofthematteristhatitwasonaccountofthequality of the deed and not its quantity, and on account of the sincerity and intention for nearness{qurbah}andnottheweightandmagnitudeofthering’svaluethatthefollowingversewasrevealed:﴿ نوعكار مهو ةاكزلا نوتؤیو ةالصلا نومیقی نیذلا اونمآ نیذلاو هلوسرو هللا مكیلو امنإ ﴾“YourguardianisonlyAllah,HisApostle,andthefaithfulwhomaintaintheprayerandgivethe

zakatwhilebowingdown.”[143]

ARecollection

BahlulsawagroupofpeopleconstructingamosqueandclaimingthattheyweredoingsoforthesakeofGod.He inscribed on a stone: “The builder of this stone is Bahlul,” and placed it at the door of themosqueonenight.Thefollowingday,whentheworkerssawtheinscribedstone,theyreportedittoHarunar-Rashid.So,hesummonedBahlulandaskedhim:“WhyhaveyouassumedownershipofamosqueIamconstructing?”Bahlul replied: “Ifyouare really constructing themosque for the sakeofGod, then letmynamebe

inscribed therein (as the owner). Anyway, God knows who the real builder is. Besides, He will notcommitanymistakesingivingthereward.If it isreallyfor thesakeofGod,whethermynameoryournameisinscribedtheredoesnotmatter.Indoingso,Bahlul lethimunderstandthathehadnointentionfornearness{qurbah}(toAllah),but

rather for desire and fame. For this reason, theQur’an likens the deeds of the infidels {kuffar} to amiragewhichseemstobewaterbutitisnot:﴿ ءام نآمظلا هبسحی ةعیقب بارسك مهلامعأ اورفك نیذلاو ﴾“Asforthefaithless,theirworksarelikeamirageinaplain,whichthethirstymansupposesto

bewater.”[144]Inprinciple,Islamregardsanactasrighteousifitsfourconstitutiveelementsaregood:thecomponents

oftheaction,themotive,means,andmethod.Themotivefornearness{qurbah}isnecessarynotonlyatthebeginningofanact;rather,theintention

for divineproximity should remain throughout the courseof the actionotherwise the act in its entiretybecomesvoid.If themotorofanairplanemalfunctionsforonlyaminute, theairplanewilldefinitelycomecrashing

down.Polytheism{shirk}orostentation{riya’}intheintention{niyyah},thoughforonlyamoment,willextinguishtheentireactandrenderituseless.

Anotherrecollection

Onacertainflight,thepassengersofanairplanepreparingfortakeoffwereaskedtodisembarkfromtheaircraftandtheflightwasdelayedformanyhours.Iaskedabout thereasonbehindthedelay.Someonesaid: “A cockroach had been seen in the aircraft!” I exclaimed: “All this delay is because of acockroach?!”Itwassaidinreply:“Yes,becausetherehavebeenmanycaseswhenacockroachwouldgnawthrough

awireandthecontrolsystemoftheaircraftwouldmalfunctionandthiscouldleadtoamishap.”Manygooddeedsaresupposedtoleadtoman’sascensiontowardGod,butbecauseofaspiritualvice,

notonlydotheynotleadtohisascension;instead,theywouldleadtohisfall.

Theintentiongivesvaluetothedeed

Letusassumethatoutofoppressionandaggression,someonekilledanotheranditbecameknownlaterthatthevictimhadbeenacriminalwhowassupposedtohavebeenexecuted.Inthiscase,whatthekillerhad donewas beneficial, however the peoplewill not praise themurderer because his intentionwaskillinganinnocentpersonandnotexecutingacorruptorontheearth{mufsidfi’l-ard}.Thus, the usefulness of a work is not enough for it to be regarded as a righteous act. In fact, it is

necessaryforittobeaccompaniedbyapureintentionaswell.Inallinstances,theQur’anlaysstressontheintentionfornearness{qurbah}(toAllah)whetherinthe

caseofkhums,zakahandotherfinancialmatters,orinthecaseofwarandjihadagainst theenemy.Thefact that the Qur’an emphasizes such phrases as “In the way of Allah,”[145] “For the sake ofAllah,”[146] and “Seeking the pleasure of Allah[147] is an indication of the importance of theintentionfornearness{qurbah}toAllah.Ifthosewhoareperformingbeneficialactsonbehalfofthepeoplebyconstructingschools,hospitals,

roads,anddormitorieshavenodivineintention,theyhavecommittedaninjusticetothemselvesbecausetheythemselveswillnotbenefitfromthosedeedsalthoughotherswillgetmuchbenefitfromthem.ThattheQur’analwaysmentionsrighteousdeedsalongwithfaith,saying:“Thosewhohavefaithand

do righteousdeeds,”[148]or“Whoeveracts righteously, {whether}maleor female, shouldhe (orshe)befaithful”[149]isbecauseofthefactthatthegoodnessofanactaloneisnotenough;rather,thegoodnessofthedoerisalsorequired.

Twohistoricalaccounts

1. Bilal al-Habashi, who was the caller to prayer {mu‘adhdhin} of the Holy Prophet (S), wouldpronounce“sh”{shin}as“s”{sin}intherecitalofthesentence,“Ashhaduanlailahailla’llah”ashehad a defect in pronunciation. The people criticized it, but the Prophet (S) said: “The sin of BilalisshinforGod.”[150]Althoughoutwardlyhisworkwasdefective,sincehehadthemotivefornearness{qurbah}andgood

intentions,hereceivedthereward.2.‘AbdAllahibnMaktumwasoneofthesincereCompanionsoftheProphet(S)andablindman.One

day, thisgreatCompanionentered intoanassemblywhere theProphet (S)andsomepeoplewerebusytalking.Ashecouldnot see theotherpeople in theassembly,he talked loudly.Beingannoyed,oneofthosewhowerepresentintheassemblyfrownedathim.Inspiteofthefactthatfrowningandsmilingdonotmakeanydifferencetoablindpersonashecannot

see,theQur’anrevealedawholesurahonaccountofthatveryfrowning,andreproachedthepersonwhofrownedintensuccessiveverses{ayat}:﴿ امو ٭ ىدصت هل تنأف ٭ ىنغتسا نم امأ ٭ ىركذلا هعفنتف ركذی وأ ٭ ىكزی هلعل كیردی امو ٭ ىمعألا هءاج نأ ٭ ىلوتو سبعىهلت هنع تنأف ٭ ىشخی وهو ٭ ىعسی كءاج نم امأو ٭ ىكزی الأ كیلع ﴾“He frowned and turned away when the blind man approached him. And how do you know,

maybehewouldpurifyhimself,ortakeadmonition,andtheadmonitionwouldbenefithim!Butasfor someonewho is self-complacent, youattend tohim, thoughyouarenot liable ifhedoesnotpurify himself. But hewho comes hurrying to you, while he fears {Allah}, you are neglectful ofhim.”[151]So, thecriterionofadeed isnot itsusefulnessorharmfulnesswithwhichwewouldevaluate itand

say:“Ifanactiongivesbenefittoothers,itisarighteousdeedandifitrendersharmthenitisanimpiousact.” Instead,wehave to assess the relationshipof the actionwith thepersonhimself—whatwerehismotivesindoingit?Or,howistheactionperseifitrendersneitherbenefitnorharmtoothers?Yes,intheschool{maktab}oftheprophets(‘a),morality{akhlaq}hasessential{dhati}valueand

notmerely accidental {‘aradi} value. It is not like themorality of a personwhich ismeant to attractcustomers,maximizethevolumeofproductionandgatherpeoplearoundhim.Intheepisodeofthe‘abasa{hewhofrowned},thecriticismisanchoredonthis:Whydidyoufrownat

theblindman?Althoughtheblindmancannotseeyou,frowningatabelieverisinitselfanabhorrentact.Inanycase,themotivefornearness{qurbah}meansthatallactionsmustbedoneaccordingtodivine

criteriaandshouldnothavedirepoliticalandsocialimpactuponothers.Themotivefornearness{qurbah}meansthatanactmustbedoneforthesakeofGodregardlessofits

resultantjoyorpain.Indescribingthetruebeliever,theQur’anstates:

﴿ مئال ةمول نوفاخی وال هللا لیبس يف نودهاجی ﴾“(They)wagejihadinthewayofAllah,notfearingtheblameofanyblamer.”[152]The motive for nearness {qurbah} means that one must say the truth and not be concerned about

anythingoranybodyexceptHim,justastheQur’anthusdescribesthedivinepropagators:﴿ 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, and Allah

sufficesasreckoner.”[153]

Arecollection

Oneday,Iwasengrossedindoingsupplication{du‘a’}andpayinghomage{ziyarah}intheholyshrineofImamar-Rida(‘a).Oneofthepilgrims{za’irin}satbesidemeandasherecognizedmefrommyTVprogrameveryFridaynight,hegavemeasumofmoney,saying:“AqaQara’ati!Givethismoneytothepoor.”Isaid:“Likeyou,Ihavealsocomehereforziyarahand(here)inMashhadIdonotknowofanypoorpeople.Yougiveittothepooryourself.”After sometime, he pleaded with me again and I also repeated my argument, and then I resumed

supplication.Herepeatedhispleaforthethirdtime.Iwasannoyedandsaid:“Today,withtwentytumans[154]you

disturbedmyconcentrationthreetimes.Pleasedonotdisturbme.Youyourselfhavetogivethismoneytothepoor.”Hesaid:“AqaQara’ati!Thisisnottwentytumans;itisonethousandtumans.”Iwasthinkingthathewantedtogivetwentytumanstothepoor.Ireflectedforsometimeandmyanger

fadedaway.Isaidtohim:“Thereisaninstitutionhereforhelpingtheorphans.”Hesaid:“Itisuptoyou.Youspenditasyoudeemitappropriate.”Hegavethemoneytomeandleft.I put down the book of supplication and started reflecting. If it is for the sake ofGod,what is the

differencebetweentwentytumansandonethousandtumans?Irealizedthatthisscenewasatestforme,remindingmethatthemotivefornearness{qurbah}hadnotyetbecomealiveinme.Oneofthesignsofsincerityisthatthevolumeofwork,theindividualsinvolved,theplaces,typesof

work,andsituationsmakenodifferencefortheperson.HisonlyconcernistoseekthepleasureofGodregardlessofwhetherhebenefitsfromitornot,orthepeoplewouldknowornot,supportitornot.Of course, humanitarianism and doing something for the people is nobler than egotism, but in the

absenceofadivinemotive,ithasnodivinevalue.InthewordsofShahidMutahhari,themotivefornearness{qurbah}isanessentialcondition{shart-e

dhati} and not a contractual and delegated condition; it is a creational {takwini} condition and not aceremonial{tashrifati}one.[155]Ifwe say: The condition for reachingMecca is traversing theway to the city, this is a natural and

essentialcondition,andnotacontractualone.Similarly,theconditiontoattainthestationofnearnesstoAllahistohavethemotivefornearness{qurbah}andthisisanessentialcondition.

Theeffectsandblessingsofapureintention

ThroughacursoryglanceattheversesoftheQur’anandtheProphetictraditions,weshallfindoutmanyeffectsandblessingsofhavingapureintention,someofwhichweshallmentionconciselybelow:1.Anyonewhohasagoodintentionshallhaveabundantprovisions.[156]Perhapsthishadithmeans

that because of his good intention, his behavior and treatment of people is somehow pleasant andnaturally,morepeoplewillbeattractedtohisbusinessandthushewillearnmoreincome.2.Agood intention increasesman’s successandopportunity,makeshis lifepureanddesirable, and

winshimmorefriends.[157]Divinefavorsforindividualsdependontheirhavingagoodintention.Thepurerandmoresinceretheir

intentionis,themoredivinefavorstheywillobtain.3.Itendowslonglifetoman.Itisnarratedinthetraditions:IfapersonwhojustperformedHajjpilgrimagewouldintendanddecide

whenheisreturninghometogotoHajjagainthefollowingyear,Godwillprolonghislifeonaccountofthatgoodintention.[158]4.Agoodintentioncompensatesforone’spast(sins).‘Ali(‘a)says:Ifasinnerhavingagoodintention

repents,Godwillreturntohimwhateveristakenfromhimasaremuneration(forhissins),andsetrightwhateverproblemhemighthaveinhiswork.[159]5.Godwill give the reward of a good deed to a person for intending to do a good act even if he

actuallyfailstodoso.Byhavingasincereintention,theunfulfilledworksofapersonshallbecounted,asithasbeennarratedinthetraditions:Ifafaithfulpersonwouldsay,‘IfGodhadgivenamenitiestome,Iwouldhavedonethisandthat’,andifthiswishissincere,Godwillgranthimtherewardofthosedeeds.[160]EvenifhesincerelywishesformartyrdomandpraystoGodforhismartyrdom,Godwillgranthimthestationofamartyrthoughhedepartsfromthisworldonhisbed.[161]ItisenoughofafavorthatGodwillgiverewardforadecisiontodoagooddeed,butregardinganintentiontocommitasin,Hewillnotsetapunishmentforitunlessitisactuallydone.[162]6.Apureintentioncanmakethemostmaterialisticaffairsoflifeameansforman’snearness{qurb}to

Allah.Inthesamemanner,themostspiritualstatessuchasprostration{sujud}andweeping,iftheyaremotivatedbyostentation{riya’},willturnintoameansofdriftingawayfromGod.We read in the traditions: Justas thebodyhavinga soul is firm, religionwitha sincere intention is

firm.[163]Having a pure heart and good intention are among the divine assets and treasures, and thebettertheintentionthemorethevaluethistreasurewillhave.[164]Havingaseriousintention,decisionandwillpowerwillmultiplythephysicalabilityofman.Imamas-Sadiq(‘a) says: “On theDayofResurrection,Godwill group thepeople according to the

intentionstheyhave.”[165]

Foronewhoseaimis theperformanceofaduty, it isnot important forhimthe typeofworkand itsoutcome.AstheQur’ansays,﴿ امیظع ارجأ هیتؤن فوسف بلغی وأ لتقیف هللا لیبس يف لتاقی نم ﴾و“AndwhoeverfightsinthewayofAllah,andthenisslainorconquers,soonWeshallgivehima

greatreward.”[166]WhatisimportantistostruggleinthewayofGod,butastowhetheritsoutcomeisdefeatorvictory

hasnoeffectonthedivinereward.Inanotherplace,theQur’anstates:﴿ هللا ىلع هرجأ عقو دقف توملا هكردی مث هلوسر و هللا ىلإ ارجاهم هتیب نم جرخی نم ﴾و“AndwhoeverleaveshishomemigratingtowardAllahandHisApostle,andisthenovertakenby

death,hisrewardshallcertainlyfallonAllah.”[167]ItcanalsobereadilyinferredfromthisversethatifapersonleaveshishomeforthesakeofGod,even

thoughhedoesnotreachhisdestination,hewouldberewarded.Whatisimportantistheintentionbehindthe act and not the act itself.What is important is to take a step along the way and not reaching thedestination.TheMessenger of Allah (S) said to Abu Dharr: “Decide to do a good deed though youmight not

succeedindoingso;for,itisthisdecisionthatwilltakeyououtfromthecircleoftheneglectful.”[168]Wereadinanotherhadith:“Anydeedwhichisaccompaniedbyadivineintentionisgreatevenifthat

workissimpleandtrivial.”[169]Onthecontrary, themost importantdeeds, if theyarenotbasedoncorrect intentions,havenovalue.

TheProphet(S)said:“Mostofthemartyrsofmyummahwilldepartfromthisworldwhilelyingontheirbeds while there are many who will be killed on the battlefield but God is aware of theirintentions.”[170]DuringtheTabukexpedition,theHolyProphetofIslam(S)said:“Indeed,thosewhoareinMedinabut

wish to participate with us in the battlefield shall share in the spiritual reward on account of thatintention.”[171]Also,inanothertraditionweread:Anyonewhogoestohisbedwiththeintentionofwakinguptosay

thenightsupererogatoryprayers,ifheremainsinhisbedandisnotabletowakeup,Godwilltreathissleepascharityandhisbreathingasglorification(ofGod){tasbih}andgivehimtherewardofsayingthenightsupererogatoryprayers.[172]Itisnotwithoutreasonthatwehavebeenadmonishedtohavesacredaimsevenineatingandsleeping.

[173]And if you love a person for the sake ofGod and imagine him as a good person, even if he isactuallyadwellerofhell,youareexcused.[174]

Thepreeminenceofintention{niyyah}overaction{‘amal}

Thepreeminencetheintentionbehindanactionpossessesovertheactionitselfisthatintheperformanceofaction,sometimesostentation{riya’}andshowingoffareatwork,butintheintention—sinceitisaninnermatterandhasnooutwardappearance—thereisnoplaceforostentation,showingoffandthelike.Theotheradvantageofintentionoveractionisthatitisalwayspossibleinallplacesandrequiresnoparticularconditions,butperformanceofanactionrequiresmanyprerequisitesandcontingencies.

Inthetraditions,thereisacategoryknownas“manbala‘”traditions.Thisgroupoftraditionsstates:If

somebodyhearsatraditionwhichstatesthatsuchanacthasarewardandheperformsit,Godwillgranthimthatrewardevenifthattraditionisnotcorrect.Itisbecauseonewhohasdonesodiditwithagoodintention.

Thedegreesofintention

1. Sometimes, fear of divinewrath or desire for divine favor promptsman to perform an act.As theQur’ansaysinthisregard,“AndsupplicateHimwithfearandhope.”[175]And in another place, the Qur’an states: “And they would supplicate Us with eagerness and

awe.”[176]2. A higher degree of intention is that man performs an act on account of gratitude for His favors

whetherheearnsrewardorpunishmentfromGod.AsHadrat‘Ali(‘a)says:هتمعنل اركش ىصعی الا بجی ناكل هتیصعم ىلع هللا دعوتی مل ول .

“EvenifAllahhadnotwarnedofthechastisementofthosedisobedient toHim,itwasobligatoryby

wayofgratefulnessforHisfavorsthatHeshouldnotbedisobeyed.”[177]3.Anevenhigherdegreeof intention is thatwithoutdesiringparadiseandbeingafraidofhell,man

worshipsGodasheregardsHimastheonlyBeingworthyofworshipandadoration.4.ThehighestdegreeofintentionisthattheloveforGoddrivesmantoperformanact.Inthisregard,

‘Ali(‘a)considershislovefordeathandmeetingAllahasmoreintensethanthefondnessofaninfantforthebreastofitsmother.[178]AndHadratal-Qasim,sonofImamHasanal-Mujtaba(‘a)saysinKarbala’:“Forme,deathinthewayofGodissweeterthanhoney.”

Theroleofintentiononthepenalissues

Onthequestionofpunishment,Islamalsotakesmotiveandintentionintoaccount.Concerningmurder,thepenaltyforapersonwhokillsanotherintentionallyisdistinctfromthepenalty

foronewhokillsanotherunintentionally.Eachofthesetwocaseshasitsownparticularruling.[179]Withregardtoswearinganoath,theQur’analsosays:﴿ مكنامیأ يف وغللاب هللا مكذخاؤی ﴾ال“Allahshallnottakeyoutotaskforwhatisunconsideredinyouroaths.”[180]Therefore,ifsomeonegivesanoathbuthehasnoseriousintentionandmotive,hisoathhasnovalue.

Gnosis{ma‘rifah}asthepreliminarysteptowardtheintentionfornearness{qurbah}

The best way of acquiring themotive for nearness {qurbah} to Allah and a pure intention is gnosis{ma‘rifah}andcognition.oIfweonlyknew,acquiringtheendearmentofpeopleisinthehandsofGod.[181]oIfweonlyknew,honorandpowerareonlythroughHishands.[182]oIfweonlyknew,benefitandharmtousarenotinthehandsofothers.[183]oIfweonlyknew,workforthesakeofGodhassometimesdouble,tentimes,orseventytimesits

reward.So,weshouldnotworkforthesakeofotherthanHim.o Ifweonlyknew,theelevationofsocialstatusdoesnotmeanglorybecauseblacksmokealso

goesup!o Ifwe only knew, the attention and opinion of the people to us have no value because if an

elephantwouldpassbythestreet,everybodywillalsolookatit!oIfweonlyknew,wewouldpayattentiontotheperilsandignominiesofourostentations!oIfweonlyknew,therewillbeadayforuswhenone’scallwillnotreachtheotherandonlythose

whohavesoundheartsshallattaindeliverance.[184]oAndifweonlyknewwhatvaluesweshalllosebyhavingcorruptintentions,wewouldprepare

ourselvesforthesincereperformanceofworkbasedonthemotiveofnearness{qurbah}toAllah.

Theeffectsofcorruptintentions

Concludingthediscussiononintention,weshallalsocitetheadverseeffectsofhavingcorruptintentions,justasweearlierstatedtheblessingsofasoundintention.1.Non-acceptanceofsupplication{du‘a’}.Imamas-Sajjad(‘a)says:“Abadintentioncausesthenon-

acceptanceofsupplications.”[185]Havinganungodlyintentionnotonlyremovesthedivinecoloranddevotionalnatureofactions;italso

entailsperils.Imamas-Sadiq(‘a) says: “If somebodyborrows a certain amount ofmoneywithout the intentionof

returning it, it is equivalent to stealing.”[186] Similarly, if inmarriage the person has no intention ofgivingthedower{mahriyyah}tohiswife,inthesightofGodheiscommittingadultery{zina}.[187]2.Deprivationofsustenance{rizq}.Imamas-Sadiq(‘a)said:“Somanybelievershavetheintentionof

committingsinandGoddeprivesthemofsustenance{rizq}.”AnactualexampleofthishadithisthestoryofagardenwhichhasbeennarratedintheQur’an:InSurahal-Qalam,verses16-30,therehasbeennarratedthestoryofapeoplewhoownedagarden

andwhointendedtoharvestitsyieldsinthedarksothatthepoorwouldremainunawareoftheiractionandtheywouldnothavetogiveanyofthefruitstothem.Asthedawncametheywenttothegarden.Theysawthatthegardenhadbeenburnedandturnedinto

ashes. Initially, they imagined that they had lost theway, but thewisest among them said: “Did I notremindyounottohavesuchanintention?Youhadtheintentionofdeprivingthepoor.Now,Goddeprivedyouofitaswell.”FromthisQur’anicaccount,itcanbeunderstoodthatsometimesGodgivesasortofpenaltyonaccount

ofourmotiveandintention.[188]Ofcourse,thisisnotageneralrule.3. It causes wretchedness and misfortune. Hadrat ‘Ali (‘a) says: “A corrupt intention is a sign of

wretchedness.”[189]4.Theblessingoflifeanddailylivingistakenaway.Inanotherplace,Hadrat‘Ali(‘a)says:

ةكربلا عفترت ةینلا داسف دنع .Thatis,Godwilltakeawaytheblessingfromthepersonwhoseintentionisnotsoundandhewillnot

beabletomakegooduseofdivinefavors.[190]Itisnarratedthatitwassaidtosomeone:“Onaccountofyourgoodwork,youhavethreeacceptable

supplications.”Hewasgladandsaid:“OGod!Makemywifethemostbeautifulwomanintheworld.”Hiswifebecameverybeautifulbuthislifebecamebitterbecauseherealizedthateveryonewasstaringathiswife.He thereforemadehissecondsupplication:“OGod!Makemywife theugliestwoman in theworld.”

Hissupplicationwasgrantedbuthis lifebecame intolerablewith suchanugliness.So,hemadehisthirdandlastacceptablesupplication,saying:“OGod!Letmywifereturntoheroriginalcondition.”Hissupplication was heard and his wife returned to her original state. He made his three acceptedsupplicationbutheearnednobenefitatall.Thisisthemeaningoftakingawayblessingsfromapersonandassuch,hecannotmakegooduseofthefacilitiesathisdisposal.

Notes:[121]Biharal-Anwar,vol.70,p.210.[122]Surahal-Insan(or,ad-Dahr)76:9:“WefeedyouonlyforthesakeofAllah.Wedonotwantany

rewardfromyounoranythanks.”[123]Surahal-Insan(or,ad-Dahr)76.[124]Muhajjahal-Bayda’,vol.8,p.104.[125]Biharal-Anwar,vol.72,p.93.[126]Biharal-Anwar,vol.70,p.210.[127]Muhajjahal-Bayda’,vol.8,p.104.[128]Biharal-Anwar,vol.75,p.155.[129]Surahal-Anfal8:4.[130]SurahAl‘Imran3:163.[131]Surahat-Takwir81:21.[132]Tamashagah-eRaz,p.114.[133]Surahal-‘Ankabut29:65.[134]Biharal-Anwar,vol.70,p.186.[135]Ma‘sumin: those possessing the quality of ‘ismah; i.e., the Prophet, Fatimah, and the Twelve

Imams (‘a). See A Brief History of the Fourteen Infallibles, 3rd ed. (Tehran: WOFIS, 2001).http://www.al-islam.org/brief-history-of-fourteen-infallibles{Trans.}[136]Biharal-Anwar,vol.41,p.14.[137]KhwajahShams ad-DinMuhammadHafizShirazi (ca. 1325-1391)was the fourteenth century

Persianlyricbardandpanegyrist,andcommonlyconsideredasthepreeminentmasteroftheghazalform.{Trans.}[138]Du‘aKumayl{SupplicationofKumayl}:ThesupplicationtaughtbyImam‘Ali(‘a)tooneofhis

loyal companions and staunch supporters of Islam, Kumayl ibn Ziyad. Usually offered on every nightprecedingFriday{Laylat’ul-Jum‘ah}individuallyorincongregationafterIsha’prayers,thissupplicationenvisagesdivine teachings and solid foundationsof religion inorder to enable everyone to follow theright path for becoming aworthyMuslim.TheArabic text,English translation and commentaryof thisfamoussupplicationareavailableonlineathttp://www.al-islam.org/kumayl.{Trans.}[139]Maraji‘at-Taqlid(sing.Marja‘at-Taqlid): literallymeans“SourcesofImitation”.Maraji‘are

the‘ulama’whohavereachedthepositionofMarja‘iyyah{ReligiousReferenceAuthority}becausetheyhavepossessedsuchcharacteristicsasjustice,piety,superiorknowledge,awarenessandbeingoblivioustoworldlypossessions.Theaveragepeoplerefertothemtofindanswerstotheirreligiousproblems,andtofollowtheirreligiousdecrees.{Trans.}[140]AsnarratedbyAyatullahSafi.[141]SurahHud11:7;Surahal-Mulk67:2.[142]ShamorShamat:upuntilfivecenturiesago,includedSyriaoftoday,LebanonandpartsofJordan

andPalestine.{Trans.}

[143]Surahal-Ma’idah5:55.[144]Surahan-Nur24:39.[145]Forexample,Surahal-Baqarah2:190.[146]Forinstance,Surahal-Insan(or,ad-Dahr)76:9.[147]Surahal-Baqarah2:207andothers.[148]Forexample,Surahat-Tin95:6;Surahal-‘Asr103:3,andmanyothers.{Trans.}[149]Surahan-Nahl16:97.[150]Mustadrakal-Wasa’il,hadith4696.[151]Surahal-‘Abasa80:1-10.[152]Surahal-Ma’idah5:54.[153]Surahal-Ahzab33:39.[154]Tuman:everytumanisequivalenttotenIranianrials.{Trans.}[155]SeeMurtadaMutahhari,Wala-havaWilayat-ha,pp.290-293.Forthisbook’sEnglishtranslation,

seeMurtadaMutahhari,MasterandMastership (Karachi: IslamicSeminaryPublications,n.d.), chap.7,“WalaofControl,”availableonlineathttp://www.al-islam.org/mastership.{Trans.}[156]Wasa’ilash-Shi‘ah,vol.1,p.39.[157]Ghuraral-Hikam.[158]Wasa’ilash-Shi‘ah,vol.8,p.107.[159]Nahjal-Balaghah,Sermon178:“ByAllah,nopeoplearedeprivedofthepleasuresoflifeafter

enjoyingthem,exceptasaresultofsinscommittedbythem,becausecertainlyAllahisnotunjusttoHiscreatures. Even then,when calamities descend upon people and pleasures depart from them, they turntowards Allah with the true intention and the feeling in their hearts, He will return everything thatvanishedfromthemandcurealltheirills.”[160]Wasa’ilash-Shi‘ah,vol.1,p.40.[161]Biharal-Anwar,vol.70,p.201.[162]Wasa’ilash-Shi‘ah,vol.1,p.40.[163]Biharal-Anwar,vol.78,p.312.[164]Ghuraral-Hikam.[165]Qassaral-Jamal.[166]Surahan-Nisa’4:74.[167]Surahan-Nisa’4:100.[168]Wasa’ilash-Shi‘ah,vol.1,p.39.[169]Wasa’ilash-Shi‘ah,vol.1,p.87.[170]Muhajjahal-Bayda’vol.8,p.103.[171]Muhajjahal-Bayda’vol.8,p.104.[172]Biharal-Anwar,vol.70,p.206.[173]Wasa’ilash-Shi‘ah,vol.1,p.35.[174]Muhajjahal-Bayda’vol.4,p.374.[175]Surahal-A‘raf7:56.[176]Surahal-Anbiya’21:90.[177]Nahjal-Balaghah,Saying290.[178]Nahjal-Balaghah,Sermon5.[179]Surahan-Nisa’4:92-93: “Anyonewhokills abelieverbymistake should set free abelieving

slave,andpayblood-moneytohis(thevictim’s)family,unlesstheyremititincharity…Shouldanyonekillabelieverintentionally,hisrequitalshallbehell,toremaininit{forever};AllahshallbewrathfulathimandcursehimandHeshallprepareforhimagreatpunishment.”[180]Surahal-Baqarah2:225.

[181] Surah Ibrahim 14:37: “Our Lord!…Somake the hearts of a part of the people fond of them(Abraham’sdescendants),andprovidethemwithfruits,thattheymaygivethanks.”[182]Surahal-Baqarah2:165.[183]Munajatash-Sha‘baniyyah.[184]Surahash-Shu‘ara’26:88-89:“Theday(DayofResurrection)whenneitherwealthnorchildren

willavail,excepthimwhocomestoAllahwithasoundheart.”[185]Surahal-Anwar,vol.70,p.375.[186]Wasa’ilash-Shi‘ah,vol.12,p.86.[187]Wasa’ilash-Shi‘ah,vol.15,p.22.[188]Someonethusnarratedtome:“Imetoneofthedisabledwarveterans(duringthe1980-88Iraqi

imposedwaragainstIran),whowassittinginawheelchair.Iapproachedandkissedhim.Ashesmelledmyperfume,heaskedmetogivehimmyperfume.Isaid:‘IwillbuyoneforyouandIwillkeepthisone.’Atanyrate,Ididnotgiveittohimandwepartedways.Anhourlater,Iwenttothetoiletandthebottleofperfumefellintothetoiletbowl.Allofasudden,Irealizedthatthiswasapenaltyformystinginessandrightthere,Iweptformy(miserable)state.”Yes,wewillsupposetohavesomuchregretandremorseontheDayofResurrectionsincewehavedonenothingforGod.[189]Ghuraral-Hikam,hadith1610.[190]Ghuraral-Hikam,hadith1615.

Part4Takbirahal-Ihram

Allahuakbar{Allahisgreater}

The first utterance which is obligatory for the pilgrims {hujjaj} to the House of God is the recitaloflabbayk[191] the recitalofwhichsignals thecommencementof theirHajj ritualsand thisstatealsomakesaseriesofthingsforbiddenforthem.In the same token,prayer commenceswith the recitalof “Allahuakbar”{Allah isgreater} and this

makessuch thingsaseating,drinkingand talking, forbidden{haram} for thepersonpraying.Thus, thefirsttakbir(utteranceofAllahuakbar)inprayeriscalledTakbirahal-Ihram.AlongthewaytoMecca,thepilgrimsrepeattherecitaloflabbaykwhenevertheyreachanyupwardand

downward slope. This repetition is recommended or optional {mustahabb}. In every bending andstandingupright,standingandsitting, it ismustahabb for theonepraying to repeat therecitalofAllahuakbar.“Allahuakbar”isthefirstobligatoryutteranceinthemorning.ItisthefirstphraseintheformofadhanandiqamahthataMusliminfanthearsatthetimeofbirth,and

itisalsothelastphrasethatisrecitedforthedead(intheprayerofthedead{salahal-mayyit})beforeheisburied.It is theonly recitalwhich is obligatory {wajib} inprayer aswell as an essential pillar {rukn} of

prayer.ItisthefirstsentenceoftheMuslimhymn,i.e.adhan.It is themuchrepeatedrecitalat thecommencementofprayer,during theprayerandafterward,such

that throughout the day theMuslim repeats it 360 times during the five daily obligatory prayers (notincludingthemustahabbprayers)asshownbelow:1. For each of the five daily prayers, the adhan is recited and in every adhan, “Allahu akbar” is

repeatedsixtimes(30timesinall).2.Foreachof thefivedailyprayers, the iqamah is recitedand inevery iqamah,“Allahuakbar” is

repeatedfourtimes(20timesinall).3.BeforetheTakbirahal-Ihramineachofthefivedailyprayers,therearesixmustahabbtakbirand

theseventhtakbirconstitutesthatobligatoryTakbirahal-Ihram(30timesinall).4.TheTakbirahal-Ihramatthebeginningofprayersisrepeatedfivetimesdaily.5.Thereisonetakbirpriortoeveryruku‘{bowingdown}inthe17rak‘ahs{cycles}ofthefivedaily

prayers(17timesinall).6. In each of the 17 rak‘ahs of prayers we have two sujuds {prostrations} for each of which it

ismustahabbtorecitetakbir—beforeandafterthesujud(68timesinall).

7.Everyprayerhasaqunutpriortowhichthereisatakbir(5timesinall).8.Attheendofeachofthefivedailyprayers,therearethreetakbirs(15timesinall).9.Aftereveryprayer,werecitetakbir34timesaspartoftheTasbihatHadratFatimahaz-Zahra(‘a)

(170timesinall).Yet,whatapity that throughoutour lives,wehavenot recited“Allahuakbar”with attention; for, if

everydayapersonwouldrecite“Allahisgreater”withfaithandperfectattentionmorethan360times,hewillnolongerbeafraidofanypower,superpowerorconspiracy.

Takbirinotherprayers

Inthe‘Idal-Fitr[192]and‘Idal-Qurban[193]prayers,notonlyintheprayersbutalsobeforeandaftertheprayers,takbirconstitutesallthechants.IntheSalahal-Ayat{PrayerforSigns},[194]wehavefiveruku‘andthereistakbirforeachruku‘.In theSalahal-Mayyit{Prayer for theDead}also, five takbirs essentially constitute apillarof the

prayer.

Howweshouldrecitethetakbirinprayer

Islamhasexplainedtheetiquetteforeveryaction.Intherecitalof“Allahuakbar”somerulesmustalsobeobservedsuchasthefollowing:1.Duringtherecitaloftakbirinprayer,weshouldraisebothourhandsparalleltoourearsinsucha

mannerthatoncebothhandsbecomeparalleltotheears,thetakbirhasalreadybeenrecited.Imamar-Rida(‘a)said:“Themovementofthehandsduringtherecitaloftakbiriseffectiveinfocusing

theattentionandhavingcompletedevotionandsincerityinsupplicationtoGod.”[195]2.Thefingersofthehandsduringtakbirshouldbestretchedtogetherupward.3.Thepalmsofthehandsmustbefacingtheqiblah.Thetraditionshavedescribedtheraisingofthehandsduringtakbirastheadornmentofprayer.[196]

Themeaningoftakbir

AllahuakbarimpliesthatGodissuperiortoalltangibleandintangible,temporalandcelestialbeings.AllahuakbarmeansthatGodisgreaterthanthatwhichonecoulddescribe.

میاهدناوخ و میدینش و میاهتفگ هچره زو مهو و نامگ و سایق و لایخ زا رترب ىامیاهدنام وت فصو لوا رد نانچمه ام رمع دیسر نایاپ هب و تشگ مامت سلجم

OHewhoisbeyondimagination,analogy,illusion,andfancy!Thegatheringwasfinishedandour

lifespancame toanend.Yet,wearestillat thebeginningofdescribingYoubasedonwhatwehavesaid,heardandread.Imamas-Sadiq(‘a)says:“Whenyouare reciting the takbir,everythingmustbe insignificant inyour

sightexceptHim.”[197]Thatapersonwouldrecitethetakbirwithhistonguewhilehisheartisattachedtosomethingelseisa

lieandadeception,andbecauseofthis,Godtakesthesweetnessofremembrance{dhikr}fromhim.

TakbirinIslamicculture

The recital of “Allahu akbar” has been customary not only in prayer but rather in many affairs andsituations. During the early period of Islam the Muslims used to recite the takbir both in times ofprosperityandadversity.Forexample:1.DuringtheBattleoftheTrench{khandaq},theMuslimscameacrossafirmrockwhiletheywere

diggingthetrench.Thepickwasbrokenbutnottherock.TheProphet(S)cameandcrushedtherockwithablow.TheMuslimsrecitedthetakbirinunisonandrighttheretheProphet(S)said:“IsawthefalloftheByzantineandthePersiancastlesinthesparksandsparklesoftherocks.”[198]2. During the Battle of Siffin, ‘Ali (‘a) used to recite the takbirwhenever he slew an enemy. By

counting the number of takbirs, the Muslims would know the number of those whom he had sent tohellfire.[199]3.OnthenightwhenFatimahaz-Zahra(‘a)wassenttothehouseof‘AliibnAbiTalib(‘a)(afterthe

wedding),70thousandangelscamedowntochantthetakbir.[200]4.OurHolyProphet(S)recited40takbirsoverthebodyofFatimahbintal-Asad(motherofImam‘Ali

(‘a))[201]and70takbirsoverthebodyofhisuncleHamzah.[202]5. During theHajj rituals, it ismustahabb to recite takbir with every stone that is thrown at the

representationsofSatan.[203]6.IntheTasbihatHadratFatimahaz-Zahra (‘a)whosereward isequivalent toa thousandrak‘ahs

ofmustahabbprayers,34takbirsareincluded.[204]7.When theHoly Prophet (S)was born, the first sentence hewas able to utterwas “Mubarakahu

Allahuakbar”{BlessedisHe;Allahisgreater}.[205]8. WhenMecca fell into the hands of the Muslims, the Prophet (S) entered the Masjid al-Haram,

pointed to the Hajar al-Aswad {Black Stone}, and recited the takbir. The Muslims also recited thesametakbirwhichbroughtfearintotheheartsofthepolytheists.[206]9.Wereadinthetraditions:“Wheneveracertainthingastonishesyou,recitethetakbir.”[207]10.During theBattleofUhud,oneof the leadingwarriorsamog the infidelsasked forachallenger.

Hadrat ‘Ali (‘a)came forwardandhedealt theenemysuchaheavyblow that theProphet (S)and theMuslimsrecitedthetakbirwithaloudvoice.[208]11.TheHolyProphet(S)saidtoHadrat‘Ali(‘a):“Wheneveryoulookatthecrescent{hilal}orthe

mirror,oryouencounteraproblem,saytakbirthreetimes.”[209]12. “Allahu akbar”was the slogan of Zayd, son of Imam as-Sajjad (‘a), who revolted against the

‘Umayyadrule.[210]

13.DuringtheBattleofBadr,theProphet(S)wasawaitingthenewsofthedeathofNawfal,oneoftheenemychiefs.Whenhe(S)wasinformedthatHadrat‘Ali(‘a)hadslainNawfal,theProphet(S)recitedthetakbir.[211]14.WhenHadrat‘Ali(‘a)cametoproposeforHadratZahra(‘a),theProphet(S)said:“Youwait.I

havetoreferthemattertomydaughterFatimah.Butwhenshewasconsulted,HadratZahra(‘a)remainedsilentanddidnotsayanything.TheProphetsaid:“Allahuakbar!Sukutuhaiqraruha”{Allahisgreater!Hersilenceisherapproval}.[212]15.Duringthebattleagainst theKhawarij (Kharijites),whentheircommanderperished,Hadrat‘Ali

(‘a)recitedtakbirandperformedprostration,andallthepeoplerecitedtakbir.[213]16.Agroupof Jews embraced Islam and they said to theProphet (S): “Theprevious prophets had

successors. Who is the executor of your will {wasi}?” At this juncture, the following Verse ofGuardianship{ayahal-wilayah}wasrevealed:﴿ نوعكار مهو ةاكزلا نوتؤیو ةالصلا نومیقی نیذلا اونمآ نیذلاو هلوسرو هللا مكیلو امنإ ﴾“YourguardianisonlyAllah,HisApostle,andthefaithfulwhomaintaintheprayerandgivethe

zakatwhilebowingdown.”[214]TheProphet(S)said,“Letusgotothemosque.”Whentheyarrived,theysawabeggarwhowasglad

becauseHadrat‘Ali(‘a)whileinthestateofruku‘inprayerhadgivenhimhisring.AtthatmomenttheProphet(S)recitedtakbir.[215]17. Recital of takbir at the time of entering into the holy shrines of the infallible Imams has been

enjoined.Similarly,beforereadingZiyaratJami‘ah,werecite100takbirsinthreestages.AccordingtothelateMajlisi,thereasonforallthesetakbirsisperhapsforusnottoindulgeinextremism{ghuluww}withregardtotheImams(‘a)asdescribedinthesentencescontainedintheZiyaratJami‘ah.[216]18.Inhisjudgments,wheneverHadrat‘Ali(‘a)identifiedthecriminal,hewouldrecitetakbir.[217]19.Maythamat-Tammarwashungattheorderof‘UbaydAllahibnZiyadandthenattackedwithspears

for the crime of siding with Hadrat ‘Ali (‘a). At the moment of his martyrdom, he wasrecitingtakbirwhilethebloodflowedfromhismouth.[218]20.Duringtheascension{mi‘raj},theProphetrecitedtakbirateveryheavenhepassedby.[219]21. Jibra’il (Archangel Gabriel) (‘a) was beside the Prophet (S) when Hadrat ‘Ali (‘a) came in.

Jibra’il(‘a)said:“OMuhammad!ByGodwhoappointedyouastheProphet!Comparedtothedwellersof the earth, the inhabitants of the heavens are better andmore familiar with this ‘Ali.Whenever herecitestakbirinthebattles,weangelsreciteitalongwithhim.”[220]22.During theBattle ofKhaybar,when theMuslims entered the fortress, they recited the takbir so

muchthattheJewshadtoflee.[221]

Notes:[191]Labbayk{HereIam}:Infull,Labbayk,allahummalabbayk, labbayka lasharika laka labbayk,

inna’l-hamdawa’n-ni‘matalakawa’l-mulkalasharikalakalabbayk{“HereIam,OLord,hereIam,Youindeedhavenopartner,here Iam.Nodoubt, allpraiseandbountiesareYours, andso is theabsoluteDomain.You indeed have no partners, here I am”}.Recited inArabic, it is the talbiyyah, proclaimedimmediately after wearing the ihram (white garment) that signifies the beginning of the hajj rituals.{Trans.}[192]Idal-Fitr:theIslamicfeastmarkingtheendofthefastingmonthofRamadan.{Trans.}[193] ‘Id al-Qurban (FeastofSacrifice): the Islamic feastmarking the endof theHajj rituals in the

monthofDhu’l-Hijjah,whichisassociatedwiththeofferingofanimalsforsacrifice.{Trans.}[194]Salahal-Ayat:obligatoryprayerforsignsornaturalphenomenasuchasasolareclipse,alunar

eclipse,earthquakes,thunderandlightning,etc.{Trans.}[195]Wasa’ilash-Shi‘ah,vol.4,p.727.[196]Biharal-Anwar,vol.84,p.351.[197]Sirras-Salah,p.78.[198]Biharal-Anwar,vol.20,p.190.[199]Biharal-Anwar,vol.32,p.60.[200]Biharal-Anwar,vol.43,p.104.[201]Biharal-Anwar,vol.35,p.70.[202]Biharal-Anwar,vol.20,p.63.[203]Biharal-Anwar,vol.11,p.168.[204]Biharal-Anwar,vol.15,p.248.[205]Biharal-Anwar,vol.15,p.273.[206]Tafsir-eNemuneh,vol.27,p.307.[207]Biharal-Anwar,vol.92,p.127.[208]Biharal-Anwar,vol.20,p.126.[209]Biharal-Anwar,vol.92,p.145.[210]Zaydibn‘Ali,p.186.[211]Biharal-Anwar,vol.19,p.281.[212]Biharal-Anwar,vol.43,p.93.[213]Biharal-Anwar,vol.41,p.341.[214]Surahal-Ma’idah5:55.[215]Biharal-Anwar,vol.35,p.183.[216]Biharal-Anwar,vol.16,p.99.[217]Biharal-Anwar,vol.40,p.260.[218]Biharal-Anwar,vol.42,p.125.[219]Biharal-Anwar,vol.86,p.207.[220]Biharal-Anwar,vol.39,p.98.[221]PayambarivaHukumat{ProphethoodandGovernance},p.136.

Part5Surahal-Fatihah

AftertherecitalofTakbirahal-Ihram,Surahal-Fatihahistoberecitedandifthissurahisnotrecitedinthe prayer, the prayer is invalid. “There is no prayer without the Opening of the Book {fatihah al-kitab}.”[222]TheothernameofthissurahistheOpeningoftheBook{fatihahal-kitab}becausetheQur’anbegins

with this surah. This surah has seven verses[223] and according to the tradition of theMost NobleMessenger(S)ontheauthorityofJabiribn‘AbdAllahal-Ansari,itisthebestsurahoftheQur’an.[224]Surahal-FatihahistheonlysurahwhichisobligatoryuponeveryMuslimtoreciteatleasttentimes

dailyinhisfiveobligatoryprayers.Concerningtheimportanceofthissurah,itisenoughtosaythatitisnarratedinthetraditions:“Ifyou

recitethissurah70timesforthedeadpersonandherevives,donotbesurprised.”[225]Fromthename,“OpeningoftheBook”{fatihahal-kitab}ofthissurah,itisclearthatalltheversesof

theQur’anwere compiledduring the timeof theProphet (S) and formed into abookandat his orderthis surah was placed at the beginning of the Book. The verses of the blessed Surah al-Hamd(or,Fatihah)areaboutGodandHisattributes,theissueoftheResurrection{ma‘ad},requestforguidance on the path of truth, and the acceptance of the sovereignty {hakimiyyah} and lordship{rububiyyah}ofGod.Also, in this surahwe express our interest to tread the path of the saints ofGod and aversion and

disavowalofthemisguidedonesandthosewhohaveearnedthedivinewrath.Surahal-Fatihahisthesourceofremedies—acureforbothphysicalailmentsandspiritualmaladies.

Inhisbook,TafsirFatihahal-Kitab,thelate‘AllamahAminihasnarratedmanytraditionsinthisregard.

TheinstructivelessonsofSurahal-Fatihah

1.ByrecitingSurahal-Fatihah,mancutshishopefromotherthanGodbysaying,“Bismillah”{IntheNameofAllah}.2.Bysaying“Rabbi’l-‘alamin”{Lordofall theworlds}and“Malikiyawmi’d-din”{Masterof the

DayofRetribution},hefeelsthatheistheservant{marbub}andtheonewhoisruled{mamluk}.3. By reciting the phrase, “Rabbi’l-‘alamin,” he establishes a connection between himself and the

universe.4.By“Ar-rahmani’r-rahim”{theAll-beneficent,theAll-merciful},heseehimselfundertheaegisof

Hisvastfavor.5. By “Maliki yawmi’d-din” {Master of the Day of Retribution}, his negligence of the Day of

Resurrectionwillbeerased.6. By “Iyyaka na‘bud” {You {alone} doweworship}, he abandons his selfishness and desire for

fame.7.By“Iyyakanasta‘in”{toYou{alone}doweturnforhelp},heremovesfromhismindtheideaof

seekinghelpfromotherthanGod.8.By“An‘amta‘alayhim”{Youhaveblessed},heunderstands that thedistributionof favors lies in

His hand and envymust be abandoned because the envious one in reality is not satisfiedwithGod’smannerofdecidingonandallocatingsustenance.9.By“Ihdina’s-sirata’l-mustaqim”{Guideuson thestraightpath},hewants toask for firmness in

treadingthepathoftruth.10.By“Siratalladhinaan‘amta‘alayhim”{thepathofthosewhomYouhaveblessed},hedeclares

hissolidaritywiththosewhohavetraversedthewayofGod.11.And finally, by “Ghayri’l-maghdubi ‘alayhimwa la’d-dallin” {such as have not incurredYour

wrath,norareastray,hedeclaresdisavowaloffalsehoodandthepeopleoffalsehood.

Bismillahi’r-rahmani’r-rahim{IntheNameofAllah,theAll-beneficent,theAll-merciful}

Amongvariouspeoplesandcommunities,thereisacustomofbeginninganimportantworkwiththenameofoneoftheleadingfiguresofthatcommunitywhoisrespectedandadmired,sothatthetaskwouldbestartedandpursuedwithblessingandauspiciousness.Ofcourse,eachpersonactsaccordingtohisorhercorrectorcorruptideasandbeliefs.Somepeople

commence their taskswith thenameof idols and taghutswhileothersdo the samewith thenameandassistance of God and the saints of God. Nowadays, it has become the custom that in constructingimportant buildings, distinguished figures are the first to strike the pickaxe on the ground. Prior tothe Battle of the Trench, the Holy Prophet (S) was also the first to break the ground in digging thetrenches.Bismillah{IntheNameofAllah}isthebeginningofthebookofrevelation.Bismillahisnotonlythe

beginning of the Qur’an but rather the beginning of all heavenly scriptures. Bismillah has been theepigraphoftheworkofalltheprophets(‘a).WhenthearkofNuh(Noah)(‘a)wasabouttosetoutamidstthewavesinthestorm,heaskedhisfollowerstoembarkandthenhesaid:“IntheNameofAllahitshallsetsailandcastanchor.”[226]WhenHadratSulayman(Solomon)(‘a)invitedtheQueenofSheba(Bilqis)towardGod,hebeganhis

invitationletterwiththephrase,Bismillahi’r-rahmani’r-rahim{IntheNameofAllah,theAll-beneficent,theAll-merciful}.[227]Hadrat‘Ali(‘a)says:“Bismillahisthesourceofblessinginwork,andabandoningitleadstothelack

ofsuccessofaffairs.”[228]He (‘a) also said to someonewhowaswriting the phrase, “Bismillah”: “Jawwiduha” {Inscribe it

well}.[229]Therecitalof“Bismillah”atthebeginningofeveryworkhasbeenenjoined—eating,sleeping,riding

on an animal (or a vehicle); marriage and matrimony, and many other tasks. Even if an animal isslaughtered without the utterance of “Bismillah”, consumption of its meat is unlawful {haram}. Thesecretbehindthisisthatthefoodofagoal-orientedreligiouspersonmustalsohaveadivineconnection.Whydowestarteachtaskwith“Bismillah”?Theproductsofafactoryhavethespeciallogoandemblemofthatfactory.Forexample,aporcelain-

producingfactoryputsitslogoonallitswares,bothbigandsmall.Everycountryhasitsownflaghoistedaboveofficesandgarrisons,onshipsandonofficetables.Inthesamemanner,thenameofGodandHisremembranceisalsothelogoandemblemoftheMuslimandthephrase,“Bismillah”isthesymbolandcodeoftheMuslim.Ineveryactivity,bigandsmall;everywhere,inthemosqueorfactory;andanytime,inthemorningor

evening, this blessed phrase is uttered by Muslims, and thus, we read in the hadith: “Do notforget bismillah even in writing a couplet of a poem.” Traditions about the reward of a person who

teachesbismillahtoachildhavealsobeennarrated.[230]IsBismillahi’r-rahmani’r-rahimapartofSurahal-Fatihahandadistinctverse{ayah}?Althoughsomeindividualshavenotregardeditaspartofthesurahorhaveabandonedmentioningitin

theprayer,thesepeoplehavebeensubjectedtocriticismbyMuslims.Forexample,oneday,Mu‘awiyahdidnotmentionbismillahi’r-rahmani’r-rahim in theprayer, and thepeople stronglyprotested, saying:“Didyoustealanayahorforgetit?”[231]In his tafsir {Qur’anic exegesis}, Fakhr ar-Razi enumerates 16 proofs substantiating the fact

thatbismillahi’r-rahmani’r-rahimisaconstitutivepartofSurahal-FatihahandAlusialsoexpressesthisview in his tafsir. Ahmad ibn Hanbal has equally stated in hisMusnad that bismillahi’r-rahmani’r-rahimisapartofthesurah.AccordingtotheAhlal-Bayt[232](‘a)oftheMessengerofAllah(S)whowereahundredyearssenior

to the leadingfuqaha {jurists} of theAhl as-Sunnah,who attainedmartyrdom in theway ofAllah andwhoseinfallibility{ismah}andpurityhavealsobeenstipulatedintheQur’an,thephrase,bismillahi’r-rahmani’r-rahim,isitselfadistinctverseandispartofthesurah.TheinfallibleImams(‘a)insistedonrecitingaloudbismillahi’r-rahmani’r-rahimduringprayer.Imam

al-Baqir(‘a)thussaysregardingthosewhowerenotrecitingitduringprayerornotregardingitaspartofthesurah:“Theystolethebestayah!”[233]InhiscommentaryonSurahal-Fatihah,‘AllamahShahidMutahhariidentifiesIbnal-‘Abbas,‘Asim,

Kasa’i, Ibn ‘Umar, Ibn Zubayr, ‘Ata’, Tawus, Fakhr ar-Razi, and as-Suyuti as among thosewho haveregardedbismillahi’r-rahmani’r-rahimaspartofthesurah.Ofcourse,thereisnobismillahi’r-rahmani’r-rahimatthebeginningofSurahal-Bara’ah(Surahat-

Tawbah). According to Hadrat ‘Ali (‘a), it is because bismillahi’r-rahmani’r-rahimis a phrase ofsecurityandmercyanditisnotconsistentwiththedeclarationofdisavowal{bara’ah}ofthepolytheists.

Bismillah{IntheNameofAllah}

o Bismillahistheindicatorofdivinebaptism{sibghatAllah},andthemarkofourmonotheisticorientation.o Bismillah is the code of tawhid {monotheism} while the name of others is the code

ofkufr{infidelity}andthenameofGodalongwithothersisthesignofshirk{polytheism}.Weshouldnotplace thenameofothersbeside theNameofGodorput thenamesofothers in theplaceofGod’sName.Themeaningof“Celebrate theNameofyourLord”[234]is that even theNameofGodshouldalsobefreefromanysortofpolytheism.oBismillahisthesecretofeternityandperpetuity,andanythingthatisdevoidofthe“divinecolor”

isperishable.[235]oBismillahisthecodeofloveforGodandrelianceonHim.o Bismillah is the code for keeping aloof from vanity and the expression of impotence in the

presenceofGod.oBismillahisthecodeforensuringactionswiththenameofGod.oBismillahisthecodeforthesanctificationofactions.oBismillahisthecodefortheperpetualremembranceandglorificationofGod—“OGod!Iwill

neverforgetYouinanysituation.”oBismillahistheexpressionofman’sobjective—“OGod!Youaremyaim;notthepeople,notthe

worldandnotcapriciousdesires.oBismillahmeansthatweseekhelpfromHimaloneandnotfromothers.oBismillahisindicativeofthefactthatthecontentofthesurahhasbeenrevealedfromtheGenesis

ofTruth{mabda’-ehaqq}andtheEmbodimentofMercy{mazhar-erahmat}.

Theword“Allah”

Somepeoplehaveregardedtheword“Allah”tobederivedfrom“ هلا ”“aliha”meaning“ دبع ”“‘abada”.By“Allah” theymean theRealWorshippedBeingwho has all the perfections.Others, however, haveregardedittohavebeenderivedfrom“ هلو ”“waliha”withthemeaningofadoration,loveandamazement.Therefore,theword“Allah”meanstheSacredEssencewhoseblisshasastoundedandfascinatedall.Itmust be noted that theword“ ادخ ”“Khoda” or“ دنوادخ ”“Khodavand” (“God” in Persian) is not a

perfect translation of the word “Allah” because “Khoda” originates from “ ىآدوخ ”“khuday” which istermedinphilosophyastheNecessaryBeing{wajibal-wujud}whiletheword“Khodavand”alsomeans“Owner”.Forexample,inthePersianliterature,wesay,“khodavand-ekhaneh”tomean“ownerof thehouse”.Themeaning“owner”or“necessarybeing”fallsshortofconveying themeaningof“Allah”.“Allah”

meanstheEssencethatisworthyofloveandworshipbecauseItpossessesalltheperfections.IntheQur’an,approximatelyonehundredNamesofGodhavebeenmentioned,amongwhich“Allah”is

themostcomprehensiveone.Inprinciple,eachoftheNamesofGodpointstooneofHisAttributes,andnotjustonesignandsymbolforGod.Thenamesof individuals arediverse.Somenamesareonly symbols andare innowaycompatible

withthecharacterofthepersoninquestion;infact,one’snameissometimesrepugnanttoone’scharactersuchasaliarwhosenameisSadiq{truthful}!Therearealsotimes,nevertheless,whenthenameofaperson,apartfromitbeinghisownnameisalso

anexactdescriptionofhimself,pointingtohisattributesandexcellencessuchasthename“Sadiq”foratruthfulperson.Somenamesarelikethealarmofaclockwhichonlyindicatesthearrivalofacertainperiodoftime.

Others,however,aresimilartothevoiceofthemu‘adhdhin{callertoprayer}whichisbothsymbolandsubstance.TheQur’ansays:“ToAllahbelongtheBestNames.”[236]Inthetraditions,99namesofGodhave

been mentioned which are described as Asma’ al-Husna {the Best Names} and it is stated thatanyonewhowouldpraytoGodwiththeseNames,hisrequestshallbegranted.[237]AndintheDu‘a’JawshanKabir,wecallonGodwithathousandNamesandAttributes.The presence of thewords, “rahman” {All-beneficent} and “rahim” {All-merciful} after theword

“Allah”signifiesthatmancommenceshisworkwithhopefordivinefavorandmercyandconsidersGodasthesourceofallhopesandmercies.Beginning an action with expressions of mercy signifies that the divine foundation and basis is

anchoredonmercyandgrace,andit isonlyfittingformantoseekassistancefromtheFountainheadofMercy.Rahman is a name exclusive for God because it is only His beneficence which is universal, all-

encompassingandperpetual.Otherseitherhavenobeneficence{rahmah}orwhattheyhaveisnotall-encompassing. In addition, if others would ever give something, it is because they expect worldly orotherworldlyrewards;theygivegrassinordertogetmilk!Regardingthewords,“ar-rahman”and“ar-rahim”,weshallelaborateonthemundertheverse,“ar-

rahmani’r-rahim”.

“Al-hamdulillah”{AllpraisebelongstoAllah}

Thewords,“madah,”“shukr,”and“hamd”haveidenticalmeanings,buteachof themalsohasitsownparticularmeaning.Forinstance,theword“madah”means“topraise”regardlessofwhetherthepraiseisworthy, based on flattery or something unworthy, or whether on account of one’s excellences, fear,covetousness,beguiling,oringratiation.Theword“shukr”meansgratitude for thegrace and favorgivenbyothers to someone. In theword

“hamd,” however, apart from gratitude and thanks, another meaning is latent and that is worship.Gratitude and thanks to the extent of worship is “hamd”. Hence, to express “madah” and “shukr” toothersispermissible,but“hamd”isexclusiveforGodbecauseHeistheOnlyOneworthyofworship.“Al-hamdullillah” is followed by four descriptions ofGod: “rabb al-‘alamin,” “ar-rahman,” “ar-

rahim,”and“malikiyawmid-din”whichindicatethatonaccountofthesedivinefavorsandgrandeur,manhastoexpress“hamd”toGod.Butbeforeallthesedescriptions,theword“lillah”{belongingtoAllah}appears. Itmeans that “hamd” is solely forHim and asHe is theOnlyOneworthy of “hamd,” thosedescriptionscanalsobeassumedeveniftheyhadnotappearedafterward.

تسود دنب رد هن ىشیوخ دنب رد وت تسوا ناسحا هب تمشچ تسود زا رگIfyoureyesarefocusingonthebenevolenceoftheFriend,thenyouareunderthefetterofyourself,

notunderthebondoftheFriend.

“Rabbal-‘alamin”{LordofalltheWorlds}

GodistheLordofalltheworlds.HeistheLordofwhateverisintheheavensandtheearthandwhateverisbetweenthem:﴿ امهنیب ام و ضرألا و تاو مسلا بر ﴾“TheLordoftheheavensandtheearthandwhateverisbetweenthem”[238]Andء﴿ يش لك بر وه ﴾“HeistheLordofallthings.”[239]Hadrat‘Ali(‘a)saysabouttheinterpretationof“‘alamin”:

تاناویحلا و تادامجلا نمThatis,HeistheLordoftheinanimateobjectsandtheanimals,thelivingandnon-livingthings.AlthoughintheQur’ansometimes“‘alamin”referstohumanbeings,inmostcases“‘alam”refers to

creatureswhile “‘alamin” points to all creatures. It can be thus understood thatHe is theLord of theentire creation and that what some believed during the pre-Islamic period of ignorance {yawm al-jahiliyyah}andamongsomenationsthatthereisadistinctgodforeverytypeorkingdomofcreaturesisafalseidea.Godhasdetermined the courseofgrowthandperfectionof all creatures after creating themand the

divinenurtureisthesamecourseasthatofdivineguidance.“OurLordisHewhogaveeverythingitscreationandthenguidedit.”[240]It isHewhotaughtthehoneybeewhichplanttosuck.It isHewhotaughttheanthowtopreserveitswinterresources.Hehascreatedthehumanbodyinsuchawaythatitisautomaticallyhematogenous.Yes,suchaGodisworthyofpraiseandgratitude.Oneofthepeculiarcharacteristicsofmanisthathe

appreciatesbeauty,perfectionandelegance,andexpressesgratitude for favorsandgoodness.God, theExalted,isworthyofpraiseonaccountofHisBeautyandPerfection,andHeisworthyofbeingthankedbecauseofHisgoodnessandfavors.Ofcourse,tobegratefultoGodisnotinconsistentwithexpressingthankstopeopleprovidedthatitis

thecommandofGodand in thewayofGod.Althoughanyonecan showhis appreciation forothers indiverseways,inrealityheispraisingtheSourceandFountainhead.“Rabbal-‘alamin”meansthattherelationshipbetweenGodandthecreaturesisaperpetualandclose-

knitrelationship.“Rabbal-‘alamin”meansthatthereisthepossibilityofgrowthandtrainingforall.Notonlythegood

butthebadalsobenefitfromthedivinefavors.“Totheseandtothose—toallWeextend.”[241]Godsays:“Weassistallandhaveprovidedthegroundforallsothateachpersoncouldattainwhatever

aimhehas.”Sincetheworldistheabodeofprohibitionandobstacles,itisnaturalthatnoteveryonecanattainhisorhergoal.“Rabbal-‘alamin”meansthatGodisboththeRulerandtheManagerofcreation.Theword“rabb”isderivedfromeither“ يبر ”“rabiya”whichmeans“onewhobestowsgrowthand

training”,orfrom“rabba”whichmeans“owner”.GodistheOwneroftheworldaswellasitsNourisherand Manager. “All creation and command belong to Him. Blessed is Allah, the Lord of all theworlds.”[242]Accordingtothetraditions,thephrase“AllpraisebelongstoAllah,theLordoftheWorlds”[243] is

the best gratitude for the favors of God. Thus, it is enjoined to praise {hamd} God before anysupplicationorrequestismadeofHim;otherwise,thesupplicationisdefective.Notonlyisitmentionedatthebeginningofsupplicationandadulationbuttheinhabitantsofparadise

alsorepeatthesamephraseattheendofatask:﴿ نیملاعلا بر هللا دمحلا نأ مهاوعد رخآو ﴾“Andtheirconcludingcall,‘AllpraisebelongstoAllah,theLordofthealltheworlds.”[244]

“Ar-rahmani’r-rahim”{theAll-beneficent,theAll-merciful}

TranslatingthesetwotermsintoPersianas“bakhshandeh-yemehraban”isnotaperfectandexpressivetranslation because according to ‘Allamah Shahid Mutahhari, “bakhshandeh-ye mehraban” is thetranslationoftheArabicwordsjawad{generous}andra’uf{kind},andnotrahmanandrahim.And inprinciple,therehavebeennoequivalentPersiantermsforboththesewords.Although both ن“ محر ” “rahman” and “ میحر ” rahim have been derived from the root-

word“ ةمحر ”“rahmah,”“rahman,”whichencompassestheexpansivebeneficenceofGod,andisgeneralandincludesallhumanbeings,however“rahim”isamercywhichwillbeshoweredonlyonthosewhoaregood as a reward for their gooddeeds.Thus, according to Imamas-Sadiq (‘a)God is rahman inrelation to all the creatures but He is rahimonly to the believers. God has made mercy {rahmah}incumbentuponHimself:“HehasmademercyincumbentuponHimself.”[245]Similarly,theProphetandtheBookofAllaharealsomerciesforallofcreation:﴿ نیمل علل ةمحر الإ ك نلسرأ ام ﴾و“Wedidnotsendyoubutasamercytoallthenations.”[246]HisnourishmentandtrainingarebasedonmercyandHispunishmentandrequitalarelikethestickofa

teacherwhich is necessary in training. Forgiveness of sins, acceptance of repentance, concealment ofpeople’s faults, and giving respite to compensate for the past are all manifestations of His all-encompassingmercy.Inessence,creationisamanifestationofHismercyandwhateverreacheseverycreaturefromHimis

grace and mercy. Thus, all surahs of the Qur’an (with the exception of Surah at-Tawbah) beginwithBismillahi’r-rahmani’r-rahim{IntheNameofAllah,theAll-beneficent,theAll-merciful}.Ar-rahmani’r-rahimalongsiderabbal-‘alaminmeans that thedivinenourishment isbasedongrace

and mercy. In the same manner, His teaching is also anchored on mercy and compassion:“The All-beneficenthastaughttheQur’an.”[247]Andthisisitselfalessonforushumanbeingsthattheteacherandtrainermustbealwaysbenevolentandcompassionate.

“Malikiyawmi’d-din”{MasteroftheDayofRetribution}

GodistheMasteroftheDayofRetribution.HeisboththeMaster{malik}andtheSovereign{malik}.Theuniverseisanestate{milk}underHispossession{malikiyyah}aswellasadominion{mulk}underHis sovereignty and rule. His possession is comprehensive, encompassing everything. Eventhegovernment isunderhispossession:“Say, ‘OAllah,Masterofallsovereignty!’”[248] In the sametoken,man,inrelationtothelimbsofhisbody,isthemasteraswellassovereignandcommander.ThemastershipofGodisreal,andnotdelegatedandcontractual.GodistheMasterofboththeworld

andthehereafter.Yet,sincemanregardshimselfasthemasterofthingsandaffairsinthisworld,hetendstobecomenegligentoftheOriginalMaster.Onthatdaywhenallcauseswillceasetoexist,allrelationswill be abrogated and all tongues will be sealed, at that point, he will feel and discern the divinesovereigntywell;for,heshallbeaddressed,thus:“Towhomdoesthesovereigntybelongtoday?”[249]Whenmanwouldjustopenhiseyes,hewillsay:“ToAllah,theOne,theAll-paramount.”[250]The praying person who recites everyday, “God the Master of the Day of Retribution” always

rememberstheDayofResurrectionandReckoning.Beforedoingwhateverworkheintendstodo,hefirstthinksaboutthebookofaccountsontheDayofRetribution.

TheArabicword“din”

TheArabicword“din”hasvariousmeanings:1. “Din” is the divine law and shari‘ah, as the HolyQur’an says:“Indeed, with Allah religion is

Islam.”[251]2.“Din”isdeedandobedience,astheHolyQur’anstates,thus:“{Only}exclusivefaithisworthyof

Allah.”[252]3. “Din” as account and retribution, as this noble verse proclaims: “Master of the Day of

Retribution.”Oneof thenamesof theDayofResurrection is “yawmad-din”.That is, the dayof punishment and

reward,justastheHolyQur’annarratesaboutthosewhodenytheDayofResurrection:“Theyask,‘WhenwillbetheDayofRetribution?’”[253]Or,indescribingthatdaytheQur’ansays:هللا﴿ ذئموی رمألاو ائیش سفنل سفن كلمت ال موی ٭ نیدلا موی ام كاردأ ام مث ﴾“Again,whatwillshowyouwhattheDayofRetributionis?Itisadaywhennosoulwillbeofany

availtoanothersoulandallcommandthatdaywillbelongtoAllah.”[254]“MasteroftheDayofRetribution”isawarningandacaution—Oprayingone!Startingtoday,think

of tomorrow; the day when “Neither wealth nor children will avail;”[255] the day when “Yourrelativesandyourchildrenwillnotavailyou;”[256]thedaywhenneitherthetonguehasthepermissiontoaskanapologynorthemindtheopportunitytothink;thedaywhennothingwillavailandbenefitexceptthegrace{lutf}ofGod.The placement of “Master of the Day of Retribution”alongside “the All-beneficent, the All-

merciful” shows that fear and hope must go hand in hand and encouragement and punishment aretogether.AstheHolyQur’ansaysinanotherverse,﴿ میلألا باذعلا وه يباذع نأو ٭ میحرلا روفغلا انأ ينأ يدابع ئبن ﴾“Inform My servants that I am indeed the All-forgiving, the All-merciful, and that My

punishmentisapainfulpunishment.”[257]Andinyetanotherverse,Godisdescribedas:“acceptorofrepentance,severeinretribution.”[258]Atanyrate,“theAll-beneficent,theAll-merciful”isagiverofhopewhile“theMasteroftheDayof

Retribution”elicitsfear.TheMuslimmustbebetweenfearandhope,apprehensionandaspirationsoasneithertofeelproudnortobehopelessofdivinemercy.

“Iyyakana‘budwaiyyakanasta‘in”{You{alone}doweworshipandtoYou{alone}doweturnforhelp}

“Iyyakana‘bud”means that “Weare servantsofYoualone andnot of others.”This sentencehas twodimensions:OneistheaffirmationofservitudetoHimandtheotheristhenegationofservitudetootherthanHim.Yes,theperfectschool{maktab}alongsidefaithinGodnecessitatesdenialofthetaghut,andthose who have faith in God but have accepted the hegemony of the taghuts are “half-Muslims” orperhapsnotMuslimsatall!FaithinGodminusthedenialofthetaghutmeansacaptiveMuslim!Inordertoberelievedfromthe

axisofshirk{polytheism},onemustseekrefugeinthecenterofunityandpower.Thus,whilestandinginprayerthepersonprayingdoesnotseehimselfalonebythinkingofhimselfalone.Rather,asifrepresentingallmonotheists,heissaying:“OGod!Ialoneamnotdeservingandworthyto

have ameritoriousworship. So, I have joined the otherMuslims andwe doworship and adoreYoutogether.Iamnotalone;rather,allofusseekassistancefromYou.Therefore,prayerinprinciplemustbesaidincongregation,andindividualprayerbelongstothenextstage.The preceding verses gave us theoretical monotheism {tawhid} and the proper cognition of God,

whereasthisversediscussesdevotionalandpracticaltawhid.Thatis,weshouldnotonlyrecognizeGodinHisOneness,butweshouldalso,inpractice,worshipHimaloneandweshouldbemonotheist.Whyshould you abandonGodwho is theAll-beneficent, All-merciful, Sovereign, andMaster, and subjectyourselftotheservitudeofothers?BetheservantofGodalone,andnot theservantof theWestor theEast,not theservantofgoldand

silver,andnottheservantofthetaghuts.YoudonothaveeventherighttoserveandobeytherighteousexceptincaseswhereGodgivesyouthepermissionorcommand.Forexample,regardingHisProphet,Godsays:“WhoeverobeystheApostlecertainlyobeysAllah.”[259]Thatis,ifweobeyourfatherandmother,itisbecauseGodcommandsustodosoandindoingso,weareactuallyobeyingHim.Bythedictateofreason,manmustacceptservitudetoGodonlybecausewehumanbeingsareinlove

withperfectionandinneedofgrowthandnourishment.GodisalsotheembodimentofallperfectionsandtheLordofallbeings.Ifweareinneedofbenevolenceandaffection,thenHeistheAll-beneficentandtheAll-merciful,andifweworryaboutthedistantfuture,thenHeistheControllerandMasterofthatday.So,whyshouldwegotoothersandseekhelpfromthem?“Iyyakana‘bud”meansthatIamwiththepeople,butIhavenoemotionalattachmenttootherthanYou.

NeitherdoIisolatemyselffromthecongregationofMuslimsformetoforgetYourcreaturesnoramIbeabsorbedinthecongregationthatIwouldabandonYou,theCreator.Rather,IknowthatthewaytowardtheCreatorpassesthroughthecreatures.“Iyyaka nasta‘in” means that although we make use of the causes and means You have placed in

creation,IknowthattheeffectivenessandefficiencyofeverycauseandmeansisthroughYourhand.Youare the One giving effect to the cause as well as the One rendering it futile. You bestow effect onsomethingaswellastakeawayitseffect.YouwillisdominantoveralllawsandnatureissubjectedtoYourwill.

“Iyyakana‘bud”meansthatYoualoneareworthyofworshipandthatweworshipYounotonaccount

of fear (ofhell) andcovetousness (forparadise), butoutof loveandaffection toYou.Whichbeloved{mahbub}iscloserandmorecompassionatetousthanYou?“Iyyaka na‘budu wa iyyaka nasta‘in” means that it is neither predestination {jabr} nor Divine

Resignation{tafwid}.[260]Aswesay,“na‘bud”{weworship}, it follows thatwehavefreewillandsincewesay“nasta‘in”{weturnforhelp},itmeansthatweareneedyandthatallaffairsarebeyondourcontrol.“Iyyakana‘buduwaiyyakanasta‘in”meansthatweperformtheprayerincongregationandthatwe

Muslimsarestandinginoneline,inunisonandsolidarityasbrothersandequals.“Iyyakana‘bud”means:OGod!IregardYouaspresentandwatchingovermeandsoIamsaying,“Iyyaka{You}”fortheservantwhoregardshimselfinthepresenceofGod,theExalted,willbenefit

sooner.FromthebeginningofSurahal-Fatihah,wehavebeentalkingaboutGodinthirdperson,but in this

partweareaddressingHiminthesecondperson(iyyaka{You}).Initially,weareacquaintedwithGodand little by little we begin to reach toward Himself. And it is not only once but rather, as theconversation with one’s beloved is sweet and pleasant, we do repeat the address, “iyyaka” {You}(twice).OGod!Althoughworshipisincumbentuponus,inworshippingwearealsoinneedofYourhelp:﴿ هللا اناده نأ الول يدتهنل انك امو ﴾“WewouldhaveneverbeenguidedhadnotAllahguidedus.”[261]Though to Him alone do we turn for help, seeking assistance from other than Him is permissible

providedthatitisbyHisleave.Forexample,manseekstheassistanceofhisowntalents,facultiesandmind, this is not repugnant to the principle oftawhid. God Himself thus commands us to cooperation—“ اونواعت ”—becauselifewithoutcooperationandassistanceisnotpossible.Hadrat ‘Ali (‘a) said to a certain person who was praying, “O God! Do not make me in need of

people”: “This is not a correct sentence. Instead, you say, ‘O God! Do not makeme in need of badpeople’becauselifewithoutcooperationandassistanceisimpossible.”Anyonewhowouldsincerelysay,“Iyyakana‘bud,”hasnomoresenseofpride,vanityandegoism,and

heisobeisantandsubservienttothedivinecommands.HeknowsthatsinceGodhasbestowedsomuchgraceuponhim,thebestofsubmissivenessmustbeshowninHispresence.Hewould stand like an absolute servant in front of hisAbsoluteMaster and humbly say, “I am the

servantandYouaretheMaster.IhavenobodyelseexceptYou.ButYouhavemanyothersapartfromme.Youareneedlessofmyworship.Onthecontrary,IamabsolutelyinneedofYourgraceandgenerosity,andIhavetoturntoYouforhelpalways.”

“Ihdina’s-siratal-mustaqim”{GuideusontheStraightPath}

ThecaravanofcreationisconstantlymovingtowardGod,theExalted:“TowardHimisthereturn”[262]andmanisalsoendeavoringandmoving:“YouarelaboringtowardyourLord”[263]and ineverymovement,thereisonlyonestraightpathandallotherpathsaredeviant.Islamhasalsodeterminedboththepathandguidefor thismovement,specified thedestination,andgivenmanthemeansofwayfaring.Anditisuswhohavetochoosewhichwaytotraverse.Godhasendowedthedesireforgrowth,perfectionandthequestfortruthinthedepthofthesouland

the natural disposition of every human being. If they are nurtured in the light of the teachings of theprophets (‘a), this desire and endeavor will earn the special favor of God: “As for those who are{rightly}guided,Heenhancestheirguidance.”[264]TheQur’antalksabouttwotypesofguidance.Oneiscreationalguidance{hidayat-etakwini}suchas

theguidanceendowedthehoneybeeabouthowtosuckthenectarofflowersandhowtomakehoney.Theothertypeofguidanceisreligiousguidance{hidayat-etashri‘i}whichisspecifictohumanbeingsanditreferstotheinstructionsofthedivineprophets(‘a).

WhichoneistheStraightPath{SiratAl-Mustaqim}?

The word “sirat” which has been mentioned in the Qur’an more than 40 times means a path that ispermanent,luminousandwide.Therearenumerouspathsinthelifeofmanoneofwhichhastochoose:The path of one’s desires; the path of people’s inclinations; the path of the taghuts; the path of our

ancestorsandthepredecessorsintermsofethnicandracialfanaticisms;thepathofsatanicinsinuations;theunchartedpaths;andfinally,thepathofGodandthedivinesaints.ItisnaturalthatthepersonwhobelievesinGodwouldchoosethepathofGodandthedivinesaints

alonebecausethispathhasmeritswhichtheotherpathsdonotpossess:?Thestraightpathistheshortestroutebetweentwopoints.So,thisisthefastestwaytoarriveat

thedestination.?Thedivinepathispermanent.Itiscontrarytootherpathswhichchangeeverydayaccordingto

one’sdesiresorthedesiresofothers.?Thereisonlyonewaybetweentwopoints;thereisonlystraightpath.Otherpathsaredifferentin

onewayoranother.?Itisthecertainandharmlesspath.Itiscontrarytootherpathswheremanisalwaysunderthe

threatofperdition.?Thisisthewaythatleadstothedestination,i.e.thepleasureofGod,inwhichthereisnodefeat

andfailure.?ThestraightpathisthewayofGod:“IndeedmyLordisonastraightpath.”[265]?Thestraightpathistheverypathoftheprophets(‘a):“Youareindeedoneoftheapostles,ona

straightpath.”[266]?ThestraightpathisthepathofservitudetoGod:“WorshipMe.Thisisastraightpath.”[267]?ThestraightpathisthepathoftrustandrelianceonGod:“AndwhoevertakesrecourseinAllah

iscertainlyguidedtoastraightpath.”[268]ManshouldturntoGodforhelpinchoosingthepathaswellasintraversingandkeepingonthepath.It

isjustlikeanelectriclampthatshouldcontinuouslyreceiveelectricityfromthemainsourceinordertokeepalight.Thus,notonlythecommonpeoplebutalsotheprophetsofGodandtheinfallibleImams(‘a)havetopraytoGodtokeepthemonthestraightpath.Not only in prayer but rather in all conditions and in every task, whether it is in choosing one’s

occupation or friend, inmarriage and in studies,man should always pray toGod to keep him on thestraight path. It is because there aremany caseswhen a certain person has correct beliefs but he hasshortcomingsinpracticeattimesevenactingtothecontrary.

Thestraightpathisthemiddlepathofmoderation.Imam‘Ali(‘a)says:

ةداجلا ىه ىطسولاٱ قیرطلٱو ةلضم لامشلا و نیمیلا .“Leftandrightaredeviationsandthepathoffelicityisthemiddleway.”[269]Thestraightpathmeanstokeepalooffromanysortofimmoderation{ifrat}andprofligacy{tafrit};

neither thedenialof truthnor extremism in truth;neitherpredestination{jabr} norDivineResignation{tafwid}; neither individualism nor collectivism; neither mere theory nor mere practice; neitherworldliness nor otherworldliness; neither negligence of the Truth (God) {haqq} nor disregard for thepeople{khalq};neitherintellectualismnoremotionalism;neitherforbiddanceofgooddeedsnorplungingintocarnaldesires;neitherstinginessnorextravagance;neithercovetousnessnorflattery;neitherfearnorimpetuosity;etc.Asamatterof fact,wehave toalwaysadopt themiddlepathofmoderation inbeliefand thoughtas

wellasinbehaviorandaction.Inmovingalong the straightpath,wehave to always seekassistance fromGodbecause thispath is

narrowerthanahairandsharperthanasword,andeverymoment,thereisthedangeroffallingdown.Theonewhowill passby the straightpathon theDayofResurrection is hewhodidnotdeviate from thestraightpathofGod in theworldwhether in the formof intellectualdeviationsorpractical andmoraldeviations.OnebelievesinpredestinationandattributestoGodallactions,asifmanhasnoroleinchartinghis

owndestinyasifheiswithoutcontrolandwill.Andtheotheroneregardshimselfasthesoleactorofallhisdeeds,consideringthehandofGodastied.Onetreats theheavenly leadersascommonpeoplewhile theotheroneelevates themto thestatusof

divinity,consideringal-Masih(theChrist)(‘a)asthesonofGod,nayGodHimself!Onemaintainsthatziyarah{payinghomage}andtawassul [270]areactsofpolytheism{shirk}while

theotherresortstoevenatreeorawall!Duetomisplacedjealousy,onedoesnotallowhiswifetogooutof the housewhile the other one, out of dastardliness, sends hiswife to the alley andmarketwithouthavingproperIslamicmodestdress{hijab}.Alloftheabovearedeviationsfromthecourseofthestraightpath.Godsays:﴿ امیق انید میقتسم طارص ىلإ يبر يناده يننإ لق ﴾“Say,‘IndeedmyLordhasguidedmetoastraightpath,theuprightreligion.”[271]ElsewhereHestates:﴿ سانلا ىلع ءادهش اونوكتل اطسو ةمأ مكنلعج ﴾“ThusWehavemadeyouamiddlenationthatyoumaybewitnesstothepeople.”[272]

Ithasbeen recorded in the traditions that the infallible Imams(‘a)used to say: “Weare the straightpath.”Thatis,theactualandpracticalstraightpath,andthemodelandparadigmonhowtotraversethispatharetheheavenlyleaders.Intheirinstructionsregardingallaspectsoflifesuchaswork,entertainment,studies,criticism,giving

of charity, and expressions of interest, love, anger, and harmony, they have always admonished us toexercise moderation and equilibrium. These instructions have been recorded in the noble Usul al-Kafiundertheheading,“Al-Iqtisadfi’l-‘Ibadat”{ModerationinActsofWorship}.Atthispoint,weshallquotesomeQur’anicversesandProphetictraditionsinwhichmoderationhas

beenemphasizedwhilegoingtoextremeshasbeenprohibited:?“Eatanddrink,butdonotwaste.”[273]?“Donotkeepyourhandchainedtoyourneck,noropenitalltogether.”[274]? “Thosewho,when spending, are neitherwasteful nor tightfisted, andmoderation lies

betweenthese{extremes}.”[275]? “Be neither loud in your prayer, normurmur it, but follow amiddle course between

these.”[276]? “And those who are with him are hard against the faithless and merciful among

themselves.”[277]?“Andmaintaintheprayerandgivethezakah.”[278]Thatis,keepyourrelationshipwithboth

theCreator{khaliq}byprayingtoHimandwiththecreatures(people){makhluq}bygivingzakat.?“Andthosewhohavefaithanddorighteousdeeds…”[279]Thatis,bothfaithandconviction

oftheheart,andrighteousdeedsandbehaviorarerequired.?AlthoughtheQur’ansays,“Anddogoodtotheparents,”[280]inanotherplaceitstateson

the contrary:“(But if they urge you to ascribe to Me as partner that of which you have noknowledge,)thendonotobeythem”[281]?“BewitnessesforthesakeofAllah,evenifitshouldbeagainstyourselves”[282]and“And

illfeelingforapeopleshouldneverleadyoutobeunfair.”[283]? On the night of ‘Ashura’ Imam al-Husayn (‘a) was praying intimately to God as well as

sharpeninghissword!?ThepilgrimsoftheHouseofGodareprayingontheDayof‘Arafahandthenightprecedingthe

FeastofSacrifice{‘idal-qurban},butonthedayofthefeasttheyhavetogototheslaughterhouseandfamiliarizethemselveswithblood!? And finally, Islam is not one-dimensional and has not focused on only one aspect while

neglectingothers.Rather,ithaspaidattentiontoallthedimensionsoflifeinabalancedmanner.

“Siratalladhinaan‘amta‘alayhimghayri’l-maghdubi‘alayhimwalad-dallin”{ThepathofthosewhomYouhaveblessed—suchashavenotincurredYourwrath,nor

areastray}

Afteraskingforguidancealongthestraightpath,theoneprayingbeseechesGodtokeephimalongthatpath which has been the path of those who have earned divine grace. In Surah an-Nisa’, verse 69andSurahMaryam, verse 58, theQur’an describes this group.Here,we shall cite below the formerreference:﴿ اقیفر كئ لوأ نسح و نیحلاصلٱ و ءادهشلٱ و نیقیدصلٱ و نییبنلٱ نم مهیلع هللا معنأ نیذلٱ عم كئلوأف لوسرلٱ عطی نم و

﴾“WhoeverobeysAllahandtheApostle—theyarewith thosewhomAllahhasblessed, including

theprophetsandthetruthful,themartyrsandtherighteous.”[284]ThepersonprayingisinvokingGodtoincludehimintheranksoftheprophets,thetruthful,themartyrs

andtherighteous.Aspiringforthispathoftheuprightandpureonesprotectsfromtheperilofdeviationandaberration,andtheirmemoryandreminiscencearealwaysaliveintheheartoftheonepraying.

Whoarethosewhoareastrayandhaveincurredthedivinewrath?

In theQur’an, individualssuchas thePharaoh,Qarun(Korah)andAbuLahab,aswellascommunitiessuchasthepeoplesof‘AdandThamudandtheChildrenofIsraelhavebeendescribedasthosewhohaveincurred the divine wrath. In every prayer, we ask God for us not to be like these individuals andcommunitiesthathaveincurreddivineangerandwrathinbelief,moralityanddeeds.The Children of Israel whose account and civilization have been most frequently mentioned in the

Qur’an,theywereoncesuperiortoallthepeopleoftheirtime.Concerningthem,Godsays:“Igaveyouanadvantageoverthenations.” [285]Butinspiteofthisadvantageandsuperiority, theyincurredtheangerandwrathofGodbecauseof their reprehensible thoughtsandactions. In this regard, theQur’anstates:“AndtheyearnedAllah’swrath”[286]Thatis,thischangeintheirfatewascausedbythechangeintheirbehavior.TheJewishscholarsdistortedtheheavenlycommandmentsoftheTawrah(Torah):[287]“Theypervert

words (from theirmeanings).”[288]The tradersand thewealthyamong themengaged inusury{riba’}andprofiteering:“Andfortheirtakingusury…”[289]Andinreplytothecallforjihadandstruggle,thecommonpeoplerefusedtogotothebattlefrontoutofself-preservationandfear,thussayingtoMusa(‘a):﴿ نودعاق انهاه انإ التاقف كبرو تنأ بهذاف ﴾“Goahead,youandyourLord,andfight!Wewillbesittingrighthere.”[290]ThesameintellectualandpracticaldeviationsmadeGodremovedthemfromthepinnacleofgloryto

theabyssofabjectnessandignominy.So,ineveryprayer,wehavetoimploreGodthatwebenotofthepeoplewhodistortedtheBookof

Allah,thepeoplewhotookusury,andthepeoplewhofledfromwarandjihad;similarly,thatweshouldnotbeamongthemisguidedones; thosewho, like lostpersons,aresubject toabjectnessandignominy,andeverymoment,withouthavingaprioraim,theywanderabout;theyliveasopportunistsandhavenowillandpoweroftheirown.Those who are astray—“dallin”—are not like the blessed ones—“an‘amta ‘alayhim”—who have

beenincludedintheranksoftheprophetsandtherighteous,andarenotlikethosewhohaveincurredthedivinewrath—“al-maghdubi‘alayhim”—whoarewagingwaragainstthereligionofGod.Instead,theyare indifferent, indolent and comfort-seeking individuals who, like animals, are only thinking of thestomachandtheflesh,withoutcaringfortruthandfalsehood.Forthem,itmakesnodifferencewhethertheprophetsorthetaghutsareruling.Whatisimportantfor

themisthattheyliveinmaterialcomfortandease;anyonewholikesmayrule.Thisisthegroupofthemisguidedonesbecausetheyhavenotchosenaspecificwayforthemselves.This verse, “Sirat alladhina an‘amta ‘alayhim ghayri’l-maghdubi ‘alayhimwa lad-dallin,” is the

perfect showcase oftawalla {befriending the truthful ones} and tabarra {avoiding the people offalsehood}.

AttheendofSurahal-Fatihah, thepersonprayingexpresseshis love, fondnessand tawalla for the

prophets,themartyrsandtherighteous,aswellashisdisavowal{bara’ah}andrenunciation{tabarra}of themisguidedand thosewhohaveearned thedivinewrath.This expressionof aversion toward thedeviantandthosewhohaveincurredtheangerofGodineveryprayermakestheIslamicsocietyfirmandresistanttotheacceptanceoftheirrule.TheQur’anthusexhorts:﴿ مهیلع هللا بضغ اموق اولوتت ﴾ال“DonotbefriendapeopleatwhomAllahiswrathful.”[291]

Notes:[222]Mustadrakal-Wasa’il,hadith4365.[223]Thenumber“seven”is thenumberof theheavens, thedaysof theweek, thecircumambulation

{tawaf}oftheKa‘bah,sa‘i{briskwalkingorjogging}betweenthemountsofSafaandMarwah,andthenumberofstonestobethrownattherepresentationsofSatanduringtheHajjrituals.[224]TafsirKanzad-Daqa’iq.[225]Biharal-Anwar,vol.92,p.257.[226]SurahHud11:41.[227]Surahan-Naml27:30:“ItisfromSolomon,anditbeginsinthenameofAllah,theAll-beneficent,

theAll-merciful.”[228]Biharal-Anwar,vol.76,p.385.[229]Kanzal-‘Ummal,hadith29558.[230]TafsirBurhan,vol.1,p.43.[231]Mustadrakal-Hakim,vol.3,p.233.[232]Ahlal-Bayt:according toauthentichadiths recorded inboth theSunniandShi‘ahsources, the

term Ahl al-Bayt, and interchangeably Itrah and Al, is a blessed Qur’anic appellation that belongsexclusivelytotheProphet,‘Ali,Fatimah,Hasan,andHusayn(‘a).Themembersof thisFamilyoffive,withtheProphetMuhammad(S)atitshead,weretheonesaliveatthetimetheQur’anicversesregardingtheirvirtuewerebeingrevealedtotheProphet(S).However,nineotherImamsfromthedescendantsofImamal-Husayn (‘a) are also included in this chosenFamily, the final onebeing Imamal-Mahdi (‘a).{Trans.}[233]MusnadAhmadIbnHanbal,vol.3,p.177;vol.4,p.85.[234]Surahal-A‘la87:1.[235]Surahal-Qasas28:88:“EverythingistoperishexceptHisFace.”[236]Surahal-A‘raf7:180.[237]TafsirNemuneh,vol.7,p.27.[238]SurahMaryam19:65.[239]Surahal-An‘am6:164.[240]SurahTaHa20:50.[241]Surahal-Isra’17:20.[242]Surahal-A‘raf7:54.[243]Surahal-Fatihah1:2.[244]SurahYunus10:10.

[245]Surahal-An‘am6:12.[246]Surahal-Anbiya’21:107.[247]Surahar-Rahman55:1-2.[248]SurahAl‘Imran3:26.[249]Surahal-Ghafir(oral-Mu’min)40:16.[250]SurahIbrahim14:48;Surahal-Ghafir(oral-Mu’min)40:16.[251]SurahAl‘Imran3:19.[252]Surahaz-Zumar39:3.[253]Surahadh-Dhariyat51:12.[254]Surahal-Infitar82:18-19.[255]Surahash-Shu‘ara’26:88.[256]Surahal-Mumtahanah60:3.[257]Surahal-Hijr15:49-50.[258]Surahal-Ghafir(oral-Mu’min)40:3.[259]Surahan-Nisa’4:80.[260]DivineResignation{tafwid}meansleavingmantohisowndevisesandsuspendingthedivine

willfromanyeffectiverole.{Trans.}[261]Surahal-A‘raf7:43.[262]Surahal-Ma’idah5:18.[263]Surahal-Inshiqaq84:6.[264]SurahMuhammad47:17.[265]SurahHud11:56.[266]SurahYaSin36:3-4.[267]SurahYaSin36:61.[268]SurahAl‘Imran3:101.[269]Biharal-Anwar,vol.87,p.3.[270]Tawassul: literally, to resort to intermediaries.Technically, it refers to thepracticeofpetition

prayeraddressedtoGodthroughaholypersonagesuchasaprophet{nabi}orasaint{wali}.{Trans.}[271]Surahal-An‘am6:161.[272]Surahal-Baqarah2:143.[273]Surahal-A‘raf7:31.[274]Surahal-Isra’17:29.[275]Surahal-Furqan25:67.[276]Surahal-Isra’17:110.[277]Surahal-Fath48:29.[278]Surahal-Baqarah2:43.[279]Surahal-Baqarah2:82.[280]Surahal-Baqarah2:83.[281]Surahal-‘Ankabut29:8.[282]Surahan-Nisa’4:135.[283]Surahal-Ma’idah5:8.[284]Surahan-Nisa’4:69.[285]Surahal-Baqarah2:47.[286]Surahal-Baqarah2:61.[287] Tawrah (Torah): the scripture revealed to Prophet Musa (Moses) (‘a) in its original form.

{Trans.}[288]Surahal-Ma’idah5:13.

[289]Surahan-Nisa’4:161.[290]Surahal-Ma’idah5:24.[291]Surahal-Mumtahanah60:13.

Part6Surahal-Ikhlas

TheimportanceofSurahal-Ikhlas

Intheprayer,afterSurahal-Fatihah,oneofthesurahsoftheQur’anmustberecited.Thepersonprayingmightchooseanysurah;ofcourse,withtheexceptionofthefoursurahsinwhichprostrationisobligatory.Amongthesurahsrecitedinprayer,Surahal-Ikhlas(orat-Tawhid)ispreferableandinthetraditions

itisthusenjoined:“Youhavetoreadthissurahinatleastoneoftherak‘ahsofprayereverydaysoastobeamongthosewhoarepraying.”[292]In terms of importance, this surah is equal to one third of the Qur’an, nay one third of

the Tawrah, Injil[293] and Zabur.[294] If this surah is also recited after the prayer as a prayersupplement,Godshallgivethepersonthegoodnessofthisworldandthehereafter.Thissurahisshort,yetitscontentisverysublime.AsImamas-Sajjad(‘a)said,“SinceHeknewthat

meticulousandinsightful individualsshallemergeinthefuture,GodrevealedthissurahaswellastheinitialversesofSurahal-Hadid.Recitalofthissurahisenjoinednotonlyinprayer.Infact,frequentrecitationofitremovestheevilof

tyrantsandensuresone’shousefrommishapsandperils.Sa‘dibnMu‘adh,oneofthecompanionsandcommandersofthearmyoftheMessengerofAllah(S),

wasburied in thecemeteryofBaqi‘ inMedina.TheProphet (S)participated in theburial rites forhimbarefooted and saying: “Ninety thousand angels have come to participate in the burial of Sa‘d.” TheProphet (S)askedJibra’il (ArchangelGabriel) (‘a): “What is the reasonbehindyourcomingdownaswellas thatofall theseangels for theburialofSa‘d ibnMu‘adh?”Jibra’il (‘a) replied: “Inwhateverstate—standing,sitting,riding,orwalking—heusedtorecitethesurah,“Say,‘HeisAllah,theOne’.”Concerningthecircumstancessurroundingtherevelationofthissurah,wereadthattheJews,Christians

andtheidol-worshippersaskedtheProphet(S)aboutGod:“DescribeyourGodtous.”Inreplytothem,theProphet(S)recitedthissurah.Thissurahservesasthe“identitycard”ofGod.

“Qulhuwa’llahuahad”

Tawhid{monotheism}is themostfundamentalprincipleofallheavenlyreligionsandtheprophets(‘a)havecometoeliminatetheeffectsofpolytheism,disbeliefandidol-worshipandtoinvitemankindtowardGod.Tawhidisthespiritandkerneloftheteachingsoftheprophets(‘a).Notonlybeliefsbutalsolawsand

moralityrevolvearoundtheaxisoftawhid.Tawhid is the frontier between faith {iman} and disbelief {kufr}, and entering the fortress of faith

withoutacknowledgmentoftawhidisnotpossible:“Say,‘Lailahailla’llah{ThereisnogodbutAllah}’toattainsuccess”[295]and“Lailahailla’llahisMyfortress;so,whoeverentersMyfortressissafefromMywrath.”[296]This surah consists of the purest monotheist beliefs; hence, thissurah is called Surah al-

Ikhlas{Chapter:Purity}.ThissurahrefutestheChristianbeliefintheTrinity,thepolytheismoftheJewsaswellasthebeliefoftheArabsduringthepre-IslamicperiodofignorancewhoregardedtheangelsasthedaughtersofGod.Tawhidmeansthepurificationofmindandactionfromanyformofpolytheismandassociatingpartners

withGod;neithertheoreticalpolytheismnorpracticalostentation.Instead,boththemotiveandtheactionitselfmustbeonlyforthesakeofGod.Thatis,HeisOneandhasnosubstitute;Hehasneithersimilitudenorequal;Hehasneitherlimbsnor

parts.That is, He is theWorshippedBeing {ma‘bud}who is unique in everything. Thus, His Essence is

beyondthecomprehensionandunderstandingofman.ThereasonbehindHisOnenessisthatiftherewerealsoanother“God”,this“God”wouldalsohave

beensupposedtosendprophetstomankindtorecognizeandobey“Him”!ThereasonbehindHisOnenessis thatat thetimeofdanger,allhumanbeingsfocusonlyontheOne

BeingandtheirheartstestifytothefactthatonlyOneBeinggiveshopestomanamidalldifficulties.ThereasonbehindHisOnenessistheharmonybetweentheheavenandtheearth,theuniverseandman,

andthepreciseandorderlyrelationsamongallcreatures.Ifyouwouldaskthreepainterstodrawasinglerooster,forexample,askingoneofthemtodrawitshead,thesecondonetodrawitsbody,andthethirdonetodrawitstailorfeet,therewouldbenoharmonyamongthethreedrawingswhenyouplacethemtogether;onemightbebigwhiletheotheronemightbesmall;onemayhaveadarkcolorwhiletheotheronemayhavealightcolor.Yes, theharmonyexistingbetweenthesun,moon,earth,water,wind,soil,mountain,desert,sea,and

others,ononehand,andtheneedsofman,ontheother,signifiesthatthereisonlyOneCreator.Thehumanbeinginhalesoxygenandexhalescarbondioxide.Onthecontrary,aplantabsorbscarbon

dioxideandreleasesoxygen.Inthisway,theneedsofmanandotherlivingscreaturesaremet,andthisharmonyisthesecretbehindthelifeofmenandplants.Theneedsofaninfantaremetthroughtheloveandaffectionofitsparents,andthewearinessoftheday

isremovedthroughsleepatnight.Thewateroftheeye(tears)hasbeencreatedsaltyandthewaterofthemouth(saliva)fresh.Inthisway,thesaltywatercleansestheeyeswhilethefreshwaterpreparesthefoodfortheprocessesofchewinganddigestion.Insteadofdying,theinfantistaughttosuckandevenbeforeitisborn,itsmilkhasbeenmadeavailable

inthebreastsofthemother.Thefoodofsomebirdsislocatedalongtheteethofwhalesinthesea.Andeveryday,animalsaresatisfactorilyprovidedwithfood.DuringtheBattleofJamal,aBedouinArabaskedHadrat‘Ali(‘a)aboutthemeaningoftawhid.The

soldierscomplainedtohim,sayingthatitwasnotthetimeforsuchquestions.Nevertheless,theImam(‘a)explained to him themeaning and interpretation of tawhid, and then said: “It is for this verymeaning(oftawhid)thatwearenowfighting.”[297]Yes,thestruggleofthefollowersoftruththroughouthistoryhasbeenforthesakeofhoistingthebanner

oftawhid.

“Allahu’s-samad”{AllahistheAll-embracing}

“Samad”meansimpenetrable,indestructibleandunchangeable.Heissamad.So,Heisnotmaterialorcorporealbecauseallcorporealthingsexperiencechangeand

destruction with the passage of time. Thus, He has no body that can be seen by the eyes or such anattractiveforcethat,thoughunseen,hascorporeality.Heissamad,theImpenetrableForcewhosewillpervadesandpenetratesallthings.Heissamad, the Indestructible, theHonorable fromwhomallhonorscomeandwhateverhonorand

poweranyonehasemanatesfromHim.HeisnotinneedofanybodyoranythingbuteverythingisinneedofHim.He is samad, the Absolute Perfect Being, nay the Absolute All-perfect Being who possesses all

excellences at the apex of their perfection. In order to attain perfection, all beings are in need ofHisgrace,butHeisandwillnotbeinneedofanybeing.HisCommandisaboveallothercommandsandHisWillisaboveallotherwills.HeisinneedofneithersleepnorassistanceandpartnersindoingHiswork.Heissamad,andinanutshell,HeistheNeedlessGodwhoisalwaysneededbyall.

“Lamyalidwalamyulad”{Heneitherbegatnorwasbegotten}

HeistheCreatorofallbeingsandisnottheonewhogavebirthtothem.Hisworkisnotreproductionsuchas“reproducingHimself”.Itisinsteadbringingsomethingintobeingfromnon-beingornothing.Inthecaseofthemotherwhogivesbirthtoachild,theinfantbelongstohergenusandislikeher,i.e.a

human.ButwithrespecttoGod,itisimpossibleforanequalandsimilarbeingtobebegottenbyHimorforHimtohavebeenbegotten:“NothingislikeHim.”[298]ThissentenceisagainstthebeliefoftheChristianswhobelievein‘Isa(‘a)asthesonofGod,andtreat

him likeGod. In the same vein, this verse negates the belief of the polytheistswho imagined that theangelswerethedaughtersofGodbysaying:“Godhasneverbegottenachild,whetheragirloraboy!”Nothingistobebegottenunlessthattheonewhobegotispreeminentandsuperiortothebegottenone,

nottomentionthefactthattheonewhobegotexistedpriortothebegottenone!Hisexistenceisnotlikethesproutingofthefruitfromtheflower;thetreefromtheseed;thewaterfrom

thecloud;thefirefromthewood.Itisnotliketheemergenceofwordsfromthemouth;orthescriptfromthepen.Itisnotliketheemissionofscentfromtheflower,ortastefromfood.Itisnotliketheflashingofanideafromthemind,orintuitionfromtheheart.Itisnotliketheappearanceofheatfromfireorcoldfromsnow.Heexistsbutissimilartonothingand

noone.HeisneitherinanythingnorisanythinginHim.Hisrelationshipwiththingsisnotlikethatofaparenttohischild.ItisrathertherelationshipoftheCreator{khaliq}withthecreature{makhluq}.

“Walamyakunlahukufuwanahad”{NorhasHeanyequal}

Hehasnoequalinbeing,perfectionandaction.HeisOneandnooneissimilartoHim.HeistheOneandOnlyandHehasneitherspousenoroffspring!HehasnoequaltobeHisassistantandpartner.HowcouldmandaretoregardHiscreatureasHispartnerandcommitthisgrievousinequityagainst

Him?“Polytheismisindeedagreatinjustice.”[299]Oprayingone!DonotconsiderothersasHispartnersandassociates in the favors thatHebestows

uponyou,norattributetootherthanHimthethingsyoudo.Whydoyouthinkofattractingtheattentionofthose who are like you—weak and needy? Try to win the favor of God instead who has no equal,weaknessandneed.Attheendofthesurah,weshalltakeacursoryglanceatitssublimecontent:﴿ دحأ هللا وه لق ﴾That is,He isOne inEssence aswell as inAttributes. So,He is alsoOne inworthiness to be the

WorshippedBeing{ma‘bud}.﴿ دمصلا هللا ﴾That is,He is freefromwantandall thingsare inneedofHim,andHe isAlone inbeingfreefrom

want.﴿ دلی مل ﴾Thatis,HedoesnotreproduceanequalforHimtohaveapeerandamatch.﴿ دلوی مل ﴾وThatis,HeistheFirstandtheLast.Heisnotcreatedtohaveemergedfromsomething.﴿ دحأ اوفك هل نكی مل ﴾وThatis,Hehasneitherequalnorspouse;neitherpeernorpartner.This surah negates all layers of polytheism, superstitions, delusions, and deviant beliefs from the

SacredEssenceofGod,whilepresentingtouspureandpristinetawhid.According to the traditions, the verses of this surah are the interpretation of each other.[300] They

describeGodinastep-by-stepprocess:Firststep:Say,“HeismyGod.Heisbeyondthecomprehensionofthehumanmindandintellect,and

Heishiddenandabsentfromanyvision.”Atthisstage,alltheattentionisfocusedontheEssenceofGodandnotonHisAttributes.TheEssence

alone is enough for His being the Beloved {mahbub} and the Worshipped Being {ma‘bud}. Hadrat‘Ali(‘a)says:هنع تافصلا ىفن صالخالا لامك .و

Thatis,perfectsincerityisthatyouworshipHimwithouttakingintoaccountHisAttributes.[301]Thatis,youworshipGodforthesakeofHimselfandnotonaccountofthefavorsthathavebeengiventoyou.Secondstep:“HeisAllah,theWorshippedBeingwhopossessesallperfection.”Inthisstage,theEssenceandAttributesareconsideredtogether.“Allah”istheEssencethatpossesses

allthegoodAttributes,andthusHeisworthyofworshipanddevotion.AstheQur’anstates,﴿ اهب هوعداف ىنسحلا ءامسألا هللا ﴾و“ToAllahbelongtheBestNames,sosupplicateHimbythem.”[302]KnowingGodthroughtheAttributesisthesecondstepinwhich“Allah”isthecomprehensivewordfor

allthoseAttributes.ConsideringGodbywayoftheAttributesisameansthatismanifestedinthesupplications,especially

intheDu‘a’JawsharKabirwhereweaddressGodthroughathousandAttributes.Thirdstep:“HeisOneandUniqueinOneness.”In this stage, tawhid is discussed—tawhid in Essence and Attributes. His Essence is One and His

AttributesareUniqueandUnparalleled.TheexistenceofHisEssenceandHisAttributesareoneandthesame;notthatHisAttributesareaseparateexistenceaddedtoHisEssence.HeisOnewhohasnosecondor third.Thenumerical“one”{wahid} isdifferent fromonenessasa

qualitativeconcept{ahad}.TheQur’ansays:“Godisahadandnotwahid.”He is “One” (ontologically) andnot “one” (numerically)whichmayhave a secondor a thirdof its

kind.Fourthstep:“Godisfreefromwant.”In this stage, the freedom fromwantwhich is the pivot of theDivine Essence andAttributes is an

importantdescriptionofGod.Inaddition,itisnotjustintheformofapredicate,stating:“Allahusamad”.Itisratherintheformofafixeddescriptionof“Allah”andbecauseofthis,theword“Allah”isherebyrepeated:“Allahusamad”.HeisOnebutnotinneed.OtherthanHimaremany,butalltheneedsandattentionofallthosewhoare

needyaregearedtowardthatIndependentOne!Fifthstep:﴿ دحأ اوفك هل نكی ملو ٭ دلوی ملو دلی مل ﴾Thisstage,accordingtothetraditions,istheinterpretationof“ دمصلا ”.Heisnotinneedofbegettinga

child.NeitherisHeinneedofafatherandamothertobegetHim,norofaspouse,associateandpartnertoassistHiminHiswork.IfHewereeverborn,thenHewouldnotbetheFirst,andifHeevergavebirth,thenHewouldnotbe

eternalbecauseHewouldbepronetodiminishanddwindle.IfHeeverhadanequalandapeer,thenHewouldnotbeunrivalled.Heisfreeandexemptfromallthesethings.﴿ نوكرشی امع هللا ناحبس ﴾“ClearisAllahofanypartnersthattheymayascribe{toHim}!”[303]

Notes:[292] The traditions regarding themerits and importance of thissurah have been recorded in Tafsir

Burhan.Inthisvolume,weshallonlyquotesomeofthesetraditions.[293]Injil:thescripturerevealedtoProphet‘Isa(Jesus)(‘a)initsoriginalform.{Trans.}[294]Zabur:thescripturerevealedtoProphetDawud(David)(‘a)initsoriginalform.{Trans.}[295]Biharal-Anwar,vol.1,p.202.[296]Biharal-Anwar,vol.3,p.13.[297]TafsirNurath-Thaqalayn,vol.5,p.709.[298]Surahash-Shura42:11.[299]SurahLuqman31:13.[300]TafsirNurath-Thaqalayn,vol.5,p.714.[301]Najhal-Balaghah,“Khutbahat-Tawhid”.[302]Surahal-A‘raf7:180.[303]Surahat-Tur52:43.

Part7BowingDown{ruku‘}andProstration{sujud}

Bowingdown{ruku‘}

Bowing down {ruku‘} is an essential pillar of prayer. Performing it in an excessive or inadequatemanner,whetherintentionalorunintentional,renderstheprayerinvalid.Theword“rak‘ah”{circle}whichisusedincountingthecyclesofprayerisderivedfromtheword

“ruku‘”.ThetribeofThaqifrequestedthattheProphet(S)excusethemfromperformingruku‘andprostration

{sujud}inprayer,saying:“Bendingdownforusisashame.”Thisversewasrevealed:﴿ نوعكری ال اوعكرا مهل لیق اذإ ﴾و“Whentheyaretold,‘Bowdown,’theydonotbowdown!”[304]Othersbowandshowreverenceinfrontofhumanbeingslikethemselves,butyouhavetobowdown

andshowreverencesolelytoyourCreator.When the verse,“So celebrate theName of your Lord, the All-supreme,”[305]was revealed, the

Prophet(S)ordered:“ShowreverencetoGodwhileyouareinruku‘andrecitethisdhikr{remembranceorglorification}:

هدمحب و میظعلٱ يبر ناحبسSubhanarabbiya’l-‘azimwabihamdih.“GlorybetomyLord,theGreat,andpraisebelongstoHim.”[306]We read in the traditions: “Ruku‘ is the sign of courtesy {adab}while the sujud is the symbol of

nearness{qurb}toGod.Onceyoudonotperformthegestureofcourtesyproperly,youcannotbereadyforthestageofnearness.”[307]Ruku‘isthemeansofrepentance{tawbah},penitenceandaskingforgivenessinthepresenceofGod:﴿﴾ بانأ و اعكار رخ و هبر رفغتساف“Whereat he (David) pleaded with his Lord for forgiveness, and fell down bowing and

repented.”[308]

Theeffectsofruku‘

Imamal-Baqir(‘a)says:“Anyonewhoperfectlyperformshisruku‘perfectlywillbesafefromthehorrorofthegrave.”[309]ThemorewebowdowninhumilitytoGod,themoreweshallhavethepowertoconfronttheSatanand

satanicones. Imamas-Sadiq (‘a) says: “Long ruku‘ and sujudmakes Iblis angry, saying, ‘Woe tome!Withsuchqualityofservitude,thepeoplewillnolongerobeyme.”[310]Godsaystotheangels:“Seemyservants,howtheyexpressreverencetoMeandtheykneeldownin

frontofMe.Ishallalsoexaltthemandgivethemhonorandglory.”[311]Imamas-Sadiq(‘a)says:“Alongruku‘andsujudhaveeffectsonthelongevityoflife.”[312]

Theetiquetteofperformingruku‘

Wereadinthetraditionsthatduringruku‘theblessedbackoftheMessengerofAllah(S)wouldbesobentandsostraightthatifadropofwaterwaspouredonhisback,itwouldremaininthecenterofhisbackandnotfalltoeitherside.[313]”Itisthusenjoined:“Duringruku‘stretchyourneckasiftosay:‘IhaveacceptedthefaithevenifIam

beheadedinHisway.”[314]Amongtheotheretiquettesofperformingruku‘isthatmenhavetopositiontheirelbowsoutwardlylike

thewingsofabirdandnottoattachthemtotheirflanks.Wehavetoplacethepalmsofourhandsonourkneesandspreadourfingers.Thefeetmustbealigned,neitheroneofthemshouldbeplacedforwardnorbackward.Betweenthefeettheremustbethedistanceofaboutonehandspan.Duringruku‘onemustlookbetweenthefeetandaftertherecitalofthedhikrforruku‘,whilestill in

thepositionof ruku‘ onemust invokeblessings{salawah} uponMuhammad and his progeny (‘a). Ofcourse,repetitionofthedhikrforruku‘atleastthricehasbeenrecommendedandispreferred.[315]

Theruku‘ofthesaintsofGod

Imam as-Sadiq (‘a) says: “Hadrat ‘Ali (‘a) would make hisruku‘ so long that his legs wouldperspire.”[316]Imam‘Ali (‘a)himself thussays in thefirstsermonofNahjal-Balaghah:“Godhasangelswhoare

alwaysinthestateofruku‘andwillneverriseup{qiyam}.”Ofcourse,tirednessandhungerarenotapplicabletotheangels.So,thosewhoaregnosticsandlovers

ofGodandwhoperformsuchlongruku‘persuadetheangelstopraiseGod.ThisisthestateofthesaintsofGod.Yet,whataboutus?TheProphet(S)wasoncesittinginthemosquewhenacertainmanenteredandstoodinprayer,buthisruku‘andsujudweredefectiveanddoneveryquickly.TheProphet(S)said:“Heislikeacrowthatwouldpeckandgo.Ifhedepartsfromthisworldwithsuchastateofprayer,hewillnothavediedundermyreligion.”[317]

Thehistoryofsujud

AftercreatingAdam(Adam)(‘a),Godorderedtheangelstoprostratebeforehim.AllofthemprostratedexceptIblis.[318]Onaccountofthisdefiance,GodexpelledhimfromHisPresence.The Qur’an mentions this episode repeatedly and we know that repetitions in the Qur’an are not

withoutwisdom.Itisasifitwantstosay:“Omanbeforewhomalltheangelsprostrated!WhydoyounotprostratebeforeGod,theCreator?Oman!Ibliswasexpelledforrefusingtoprostratebeforeyou.OnceyourefusetoprostratebeforeGod,whatcanyouexpect?“Iblisdidnotprostratebeforeyou.Hewassaying:‘Iamsuperiortoman.’Canyouaffordtosay:‘Iam

superior toGod’?You—whowereoncenon-existentandonceyoucameinto theworld,weaknessandimpotenceenvelopedyourentirebeing,and in theendyoushallalsohumblydepart fromthisworld—howcouldyoudaretobeproudinfrontoftheCreatoroftheuniverse?Atanyrate,thefirstcommandmentofGodafterthecreationofmanwasthecommandofprostration.

Theimportanceofsujud

oSujudisthebestpositionofmaninthepresenceofGod.o Sujud is the best way to attain nearness to God: “But prostrate and draw near {to

Allah}!”[319]oAsignoftheloyalCompanionsoftheProphet(S)wasthattheeffectofprostrationcouldbeseen

ontheirforeheads:“Theirmarkis{visible}ontheirfaces,fromtheeffectofprostration.”[320]oSujudmakesmanharmoniousandconcordantwithallofcreation.Thisisbecauseallcreaturesin

heaven and on earth—from the stars to the plants—prostrate and are humble before God: “To Allahprostrateswhateverisintheheavensandwhateverisontheearth,”[321]and“Andtheherbandthetreeprostrate{toAllah}.”[322]oSujudmeansharmonywiththeangelsofGod.Hadrat‘Ali(‘a)says:“Thereisnolayerofthe

heavenswithouthavingthereinagroupofangelsinthestateofsujud.”[323]o Sujud is the highest degree of obedience and servitude becausemanplaces on the earth the

loftiestpartofhisbody, i.e.his forehead,andexpresseshumilityand impotence in thepresenceof theOmnipotentAuthority.oSujudisthemostsublimestationforthenoblestmenandwomenoftheworld.Godcommanded

His Prophet (S) to prostrate, and that was not only during daytime but also during the night: “AndworshipHim for awatch of the night and glorifyHim the night long.”[324] And in addressingHadratMaryam(SaintMary)—thatpureanddevotedwoman—Hesays:“OMary,beobedient toyourLord,andprostrate.”[325]o Sujud comesafter theruku‘. It is amoreperfect andhigher stage thanruku‘, andbrings the

personpraying to thepeakofhumility.As such,ruku‘andsujudare usuallymentioned together in theQur’an.Forexample,“Oyouwhohavefaith!Bowdownandprostrateyourselves,”[326]and“Youseethembowingandprostrating{inworship}.”[327]oSujudisthesymboloffaithinthedivinesigns:“OnlythosebelieveinOursignswho,when

theyareremindedofthem,falldowninprostration.”[328]oNightlyprostrationisoneofthesignsoftherighteousservantsofGod:“TheservantsoftheAll-

beneficent are… those who spend the night with their Lord, prostrating and standing {inworship}.”[329]oSujudistheadornmentofprayer.So,performitproperly.Imamas-Sadiq(‘a)says:“Whenever

youperformprayer,performtheruku‘andsujudwellasGodwillgiveseventytimestherewardorevenmore.”[330]o Sujud is the sourceof pride ofGod to the angels, and thus, it entailsHis favor such that in

everysujud,oneofman’ssinsisforgivenandagreatrewardisrecordedforhim.[331]Hadrat‘Ali(‘a)said:“Ifmanonlyknewwhatmercyenvelopeshimatthetimeofsujud,hewouldneverraiseuphisheadfromthatstate.”[332]oSujudextinguishesthespiritofegoismandpride,anddeliversmanfromvanity.[333]

oTheProphet(S)usedtosay:“OntheDayofResurrection,Iwillidentifymyummahbythemarkofprostrationthattheyhaveontheirforeheads.”[334]ThatportionoftheearthonwhichprostrationwasmadewilltestifytothedevotionofmanontheDayofResurrection[335]andevenintheworld,aradiantpointconnectittotheheavens.[336]oAsinthecaseofruku‘,longprostrationsresultinthepermanenceoffavorsandlongevity.[337]oSujudissoimportantthatGodcommandsagreatProphet(S)suchasIbrahim(Abraham)(‘a),to

cleanse Masjid al-Haram for those who perform the circumambulation {tawaf} oftheKa‘bah,ruku‘andsujud.[338]

Thewisdombehindsujud

TheCommanderoftheFaithful‘Ali(‘a)wasaskedconcerningthewisdombehindsujud.TheImam(‘a)said:“ThefirstsujudmeansthatIwasdustinthebeginning,andasIraisemyheadfromsujud,itmeansthatIcametotheworldfromthedust.ThesecondsujudmeansthatIwillagainreturntothesoil,andasIraisemyheadfromsujud,itmeansthatontheDayofResurrectionIwillriseupfromthegraveandbesummoned.”[339]Imamas-Sadiq(‘a) says: “Since sujud is forGod, itmust therefore not be doneon anything that is

eatenorwornwhichdrawstheattentionofmaterialists.SujudmustremindmanofGod,notthestomach,clothingandmaterialthings.”[340]We read in the hadith that the reason behind the prostration for forgetfulness {sujud sahwi} for

unintentionalexcessanddeficiencies (in thenumberofanyessentialpillarof theprayer)ormisplacedutterance,standingandsittingisthatIblisdistractedyourattentionandcreateddisorderinyourprayer.Therefore,afterprayeryouperformtwoprostrationssoastorubhisnoseinthegroundandtoinform

himthateverytimehecreatesdisorder,youwillagainperformprostrationbeforeGod.[341]Hadrat‘Ali(‘a)said:“Theexternalappearance{zahir}ofthesujudistheplacingoftheforeheadon

thegroundwithsincerityandhumility,butitsesotericessence{batin}isthedetachmentoftheheartfromallperishablethings,attachmentofthehearttotheeternalabode,andrelieffrompride,fanaticismandallworldlyattachments.[342]

Theetiquetteofperformingsujud

Weshallpointoutsomeoftherulesofetiquetteofperformingsujudasrecordedinthetraditions:[343]Afterruku‘inpreparationfortheperformanceofsujud, thehandsmustbeplacedfirstontheground

beforetheknees.Duringthesujudthehandsmustbeplacedparalleltotheears.Formen,theelbowsmustnotbeplaced

onthegroundandmustremainopenonbothsideslikewings.Notonlytheforeheadbutalsothenosemustbeplacedontheground.Inbetweenthetwoprostrations,thepersonprayingmustplacehisleftfootundertherightfootinsuchamannerthattheweightofhisbodyisontheleftsidebecausetheleftisthesymboloffalsehoodwhiletherightisthesymboloftruth.Duringsujudthepersonpraying,apartfromtheobligatoryrecital,hastosendsalawah,supplicateand

weepoutoffearofGod.Whilerisingfromsujud,hehastorecitetakbirandduringtherecitaloftakbir,hehastoraisebothhishands.

ThesoilofKarbala’

Althoughsujud on any ground, nay on any clean stone andwood, is permissible and correct, the soil{turbah}ofImamal-Husaynhasgreatmerits.ItissaidthatImamas-Sadiq(‘a)wouldnotprostrateonanythingbutthesoilofKarbala’.Sujud on the soil ofKarbala’ tears away seven typesof veils {hijabs} (that separateman from the

SourceofLight).Itupliftstheprayerandmakesitaccepted.Italsobringsthepersonprayingoutoftheabyssofmaterialthings,andacquaintshimwithjihad,bloodandmartyrdom.Sujudonthesoilofal-Husayn(‘a)meansprayeraccompaniedbydivineguardianship{wilayah}.Sujudonthesoilofal-Husayn(‘a)meansprayeraccompaniedbymartyrdom.Sujudonthesoilofal-Husayn(‘a)meanscommemoratingthememoryofthemartyrsofKarbala’who

offeredtheirbloodforthesakeofprayerandinthewayofprayer.Sujudonthesoilofal-Husayn(‘a)meansthateverydayis‘Ashura’andeveryplaceisKarbala’.Sujudonthesoilofal-Husayn(‘a)means that in thestruggleagainst falsehood,oneshouldofferhis

headandsoul,butnotsubjecthimselftohumiliation.Yes,theshrineofal-Husayn(‘a)isoneofthegardensofheavenandoneofitsgate.Supplication under the domeof al-Husayn (‘a) is accepted and prayer in that place is beloved and

accepted.Ifthebeadsofarosary{tasbih}madefromthesoilofKarbala’arerotatedinthehands,thereshallbe

the reward of reciting “subhan Allah” {glory be to Allah} for the owner even if he is silent. If hedoes dhikr {the remembrance of God} and uses the rosary, there shall be 70 times the reward foreachdhikr.TheimportanceofKarbala’asmentionedinthetraditionsisnotconcealedsoasforittoencompassso

farasfourmilesawayfromtheshrineofImamal-Husayn(‘a).[344]

Prostrationofthanks{sujudshukr}

Prostrationisnotexclusivetoprayer.Infact,itisalsodiscussedinotherareasanditisevenobligatorysometimessuchasaftertherecitalofoneoftheversesforwhichprostrationisobligatory.One of theways of expressing gratitude is the prostration of thanks {sujud shukr}which is highly

recommended.Sujudshukrmeansgivingthanksfortheincessantdivineblessingswhichhavebeenshowereduponus

andourfamily.Imamas-Sadiq(‘a)says:“Wheneveryourememberablessing,placeyourforeheadonthegroundasa

tokenofthanksandifyouseethatthepeoplearelookingatyou,asarespectforthatfavor,bendalittlebit.”[345]TheHolyProphet (S)wasseendismountingacamel.Heperformedprostration five timesandsaid:

“Jibra’ilcamedowntomeandgavemefivetypesofinsight,andforeveryinsightImadesajdah.”[346]Hadrat‘Ali(‘a)sometimeswouldfaintwhileperformingsujudshukr[347]andithasbeennarrated

from the Imamof theTime (‘a) that themost necessaryof the recommendedacts {sunnah} is sujudshukr.[348]During the sujudshukr anydhikr or supplication is permissible, but the recital of “shukran lillah”

{thanks toAllah} and “al-hamdulillah” {all praise belongs to Allah}, and remembrance of the greatblessingoftheguardianship{wilayah}oftheAhlal-Bayt(‘a)are recommended.[349]Godsaid:“TherewardofthepersonwhoperformssujudshukristhatIalsogivethankstohim.”[350]Althoughthereisaspecifictimeandplaceforsujudshukr, thebest timenevertheless isafterevery

prayerasasupplementtotheprayer.

Theblessingsofsujudshukr

Manyblessingsandbenefitsofsujudshukrhavebeenmentionedinthetraditions.Weshallbrieflystatesomeofthembelow:If there is deficiency in prayer which is not removed through the recommended and optional

prayers, sujud shukr will compensate for it. It entails the pleasure of God and removes the distancebetween man and God. Supplication during the sujud shukr is recommended and has the reward oftensalawatsandtheremovaloftenmajorsins.Concerningthestationandstatusofsujudshukr,itisenoughtosaythatGodwouldbeproudofitand

expressthispridetotheangels.[351]

TheprostrationsofthesaintsofGod

Imamas-Sadiq(‘a)says:“ThereasonbehindIbrahim’s(‘a)attainmentofthestationofFriendofAllah{khalilullahi}washismanyprostrationsontheground.[352]OnthenightwhenHadrat‘Ali(‘a)wassupposedtosleeponthebedoftheHolyProphet(S)inorder

toprotecthimfromtheswordsofhisenemies,heaskedtheMessengerofAllah(S):“IfIdoso,willyourlifebesafefromdanger?”WhentheProphet(S)gaveanaffirmativereply,Hadrat‘Ali(‘a)smiledandperformedsujudshukrasagestureofgratitudeforthisopportunity.[353]When the head of Abu Jahl, leader of the polytheists, was brought to the Prophet (S), he

performedsujudshukr.[354]Imamas-Sajjad(‘a)wouldperformsujudshukrasanexpressionofthanks.Wheneveracalamitywas

takenawayfromhimorheinitiatedthereconciliationbetweentwoMuslims,hewouldmakesujudshukr.Hissujudwassolongthathewouldperspireprofusely.[355]

Somepoints

1.Theplaceofprostrationissoimportantinthatwethusreadinthetraditions:“Afterprayer,touchtheplace of prostrationwith your hand and apply it to your face and body in order to remain safe fromdiseases,plaguesandunpleasantthings.”[356]2.Trynottoforgetsujudshukrafterthemaghrib{dusk}prayerasthesupplicationafteritisaccepted.

[357]Imamas-Sadiq(‘a)said:“Anyonewhoperformsprostrationbetweentheadhanandiqamahandthus

sayswhileinprostration,“IdoprostratebeforeYouhumbly,submissivelyandmeekly,”Godwillplaceloveforhim in theheartsof thebelieversandfearofhimin theheartsof thehypocrites{munafiqin}.[358]3. Prostration is solely for God and it is not permissible to prostrate before anyone including the

Prophet of Allah (S),[359]let alone in front of the graves of the Imams (‘a) and their descendants{imamzadehs},infrontofwhichsomepeopledoprostrateasanexpressionofrespect.WhenagroupofMuslimsmigratedtoAbyssinia,theinfidelsofMeccadispatchedadelegationtoKing

NegusinorderforhimnottoaccommodatetheMuslimsinhiscountryandthusexpelthem.Inaccordancewith the customs at that time, the representative of the Quraysh prostrated before the Negus (kingofAbyssinia).Onthecontrary,theMuslimrepresentative,Ja‘far,thebrotherofHadrat‘Ali(‘a),didnotprostrate,saying:“WedonotprostratetoanybodyexceptGod.”[360]TheprostrationofHadratYa‘qub(Jacob)(‘a)andhissonstoHadratYusuf(Joseph)(‘a)wasalsonot

forYusufbutforGodasatokenofgratitudefortheblessingofreunionwithYusuf:“Andtheyfelldownprostratebeforehim.”[361]

Notes:[304]Surahal-Mursalat77:48.SeeBiharal-Anwar,vol.85,p.100.[305]Surahal-Waqi‘ah56:74.[306]Jami‘al-Ahadith,vol.2,p.922.[307]Biharal-Anwar,vol.85,p.108.[308]SurahSad38:24.[309]Wasa’ilash-Shi‘ah,vol.4,p.928.[310]Wasa’ilash-Shi‘ah,vol.4,p.928.[311]Jami‘al-Ahadith,vol.5,p.203.[312]Wasa’ilash-Shi‘ah,vol.4,p.928.[313]Wasa’ilash-Shi‘ah,vol.4,p.942.[314]Wasa’ilash-Shi‘ah,vol.4,p.942.[315]AlltheseetiquettesarerecordedinWasa’ilash-Shi‘ah,vol.4,pp.920-943.[316]Biharal-Anwar,vol.85,p.110.[317]Wasa’ilash-Shi‘ah,vol.4,p.922.[318]Ofcourse,sujudissolelyforGodandmanwasmerelyassumedtheqiblahoftheangels.

[319]Surahal-‘Alaq96:19.[320]Surahal-Fath48:29.[321]Surahan-Nahl16:49.[322]Surahar-Rahman55:6.[323]Nahjal-Balaghah,Sermon91.[324]Surahal-Insan76:26.[325]SurahAl‘Imran3:43.[326]Surahal-Hajj22:77.[327]Surahal-Fath48:29.[328]Surahas-Sajdah32:15.[329]Surahal-Furqan25:63-64.[330]Biharal-Anwar,vol.85,p.139.[331]Jami‘al-Ahadith,vol.5,p.466.[332]Jami‘al-Ahadith,vol.5,p.482.[333]Jami‘al-Ahadith,vol.5,p.453.[334]MusnadAhmadibnHanbal,vol.4,p.189.[335]Jami‘al-Ahadith,vol.5,p.189.[336]Mustadrakal-Wasa’il,vol.4,p.485.[337]Wasa’ilash-Shi‘ah,vol.4,p.928.[338]Surahal-Baqarah2:125:“WechargedAbrahamandIshmael{withitsupkeep,saying},‘Purify

My House for those who go around it, for those who make it a retreat and for those who bow andprostrate.”[339]Biharal-Anwar,vol.85,p.139.[340]Al-Faqih,vol.1,p.282.[341]Al-Wafi,vol.8,p.992.[342]Mustadrakal-Wasa’il,vol.4,p.484.[343]ThesetraditionshavebeenrecordedinWasa’ilash-Shi‘ah,vol.4,pp.950-980.[344] The subjects of this discussion have been recorded in the traditions of the book, Kamil az-

Ziyarat,Section89onward.[345]Al-Wafi,vol.8,p.825.[346]Muhajjahal-Bayda’,vol.1,p.346.[347]Jami‘al-Ahadith,vol.5,p.459.[348]Jami‘al-Ahadith,vol.5,p.453.[349]Jami‘al-Ahadith,vol.5,p.469.[350]Al-Faqih,vol.1,p.334.[351]Al-Faqih,vol.1,p.331.[352]Biharal-Anwar,vol.85,p.163.[353]Al-Wafi,vol.8,p.882.[354]Jami‘al-Ahadith,vol.5,p.475.[355]Biharal-Anwar,vol.85,p.137.[356]Safinahal-Bahar.[357]Wasa’ilash-Shi‘ah,vol.4,p.1058.[358]Wasa’ilash-Shi‘ah,vol.4,p.633.[359]Wasa’ilash-Shi‘ah,vol.4,p.986.[360]MusnadAhmadibnHanbal,vol.1,p.461.[361]SurahYusuf12:100.

Part8Dhikrat-Tasbih

“SubhanAllah”{glorybetoAllah}

Whileinruku‘andsujud,thepersonprayingglorifiesGod.When the verse,“So celebrate theName of your Lord, the All-supreme,”[362] was revealed, the

Prophet(S)thussaid:“Applythiscommandtoyourruku‘andsay:هدمحب و میظعلٱ يبر ناحبس

Subhanarabbiya’l-‘azimwabihamdih.“GlorybetomyLord,theGreat,andpraisebelongstoHim.”Andwhentheverse,“YouarelaboringtowardyourLord,theMostExalted,”[363]wasrevealed,he

(S)said:“Applythiscommandtoyoursujudandsay:هدمحب و ىلعالٱ يبر ناحبس

Subhanarabbiya’l-a‘lawabihamdih.“GlorybetomyLord,theExalted,andpraisebelongstoHim.”[364]

Thestationoftasbih

Glorifying {tasbih} and exalting {tanziyyah} God are the root of all authentic Islamic beliefs andthoughts:TawhidmeansregardingGodasfreefromanytaintofpolytheism:“ClearisAllahofanypartnersthat

theymayascribe{toHim}!”[365]Justice{‘adl}meansconsideringGodasfreefromanyformofinjustice:“Theysaid,‘Immaculateis

ourLord!Wehaveindeedbeenwrongdoers!’”[366]Prophethood{nubuwwah}andImamate{imamah}meantreatingGodasimmunefromthelackofthe

purpose,theprogramandthemeansdeliveringthepeoplefromtheseaofdesireandinclination:ء﴿ يش نم رشب ىلع هللا لزنأ ام اولاق ذإ هردق قح هللا اوردق ام ﴾و“TheydidnotregardAllahwiththeregardduetoHimwhentheysaid,‘Allahhasnotsentdown

anythingtoanyhuman’.”[367]TheReturn{ma‘ad}meansknowingGodnottohavemadecreationinvainandknowingthattheendof

theworldisnotannihilation:“OLord,Youhavenotcreatedthisinvain!ImmaculateareYou!”[368]“Did you suppose that We created you aimlessly, and that you will not be brought back toUs?”[369]Yes,Godisguiltlessofthisfutileandvainact.GlorificationofGod isnotonly the fountainheadof Islamicbeliefsbutalso the sourceofenormous

spiritualandmoralexcellences:SubhanAllahisthesourceofsatisfaction{rida}.IfweregardHimasfreefromanydefect,itmeans

thatwearesatisfiedwithHisdecreesandsubmittothewisdombehindHiswill.SubhanAllah is thefountainheadof tawakkul {relianceonGod}. It isonly logical thatwehave to

trust and rely on the One who is free from any need and immune from any weaknessandinability:“ImmaculateisHe!HeistheAll-sufficient.”[370]SubhanAllahisthesourceofloveforGod.TheEssencethatisclearfromanydefectandshortcoming

islovedbyman.SubhanAllahisthepreliminarypartofpraiseandeulogytoGod—praiseandeulogyfortheEssence

thatisfreefromfilthandunpleasantness.Thus,intheTasbihatal-Arba‘ah,[371]“subhanAllah”comesfirstbefore“al-hamdulillah”.SubhanAllahisthekeytosalvationfromallsuperstitionsandman-madecreeds:“ClearisAllah,the

LordoftheThrone,ofwhattheyallege{concerningHim}.”[372]Perhaps,itisforthesereasonsthatthecommandfortasbih{glorificationofAllah}hasbeenmentioned

morefrequentlycomparedtootheradhkar{formsofremembrancetoGod}.Thecommandfortasbihhas

beenrepeated16times;foristighfar{askingforgivenessfromAllah}eighttimes;fortheremembranceofAllah {dhikr} five times; and for takbir {to say, “Allahu akbar”} twice. Besides, the commandfortasbihismeantforalltimesandconditionssothatmanshouldalwaysrememberGodandregardHimasfreefromanyformofdefectandshortcoming:﴿ راهنلا فارطأو حبسف لیللا ءانآ نمو اهبورغ لبقو سمشلا عولط لبق كبر دمحب حبسو ﴾“Andcelebrate thepraiseof yourLordbefore the risingof the sunandbefore the sunset, and

glorifyHiminwatchesofthenightandattheday’sends.”[373]You also glorify God at the moment of victory and joyfulness:“When Allah’s help comes with

victory… then celebrate the praise of your Lord.”[374] In addition, glorify God in the depths ofvicissitudesandadversity for the tasbih is the sourceofdeliverance:“Andhadhe (Jonah)notbeenoneofthosewhocelebrateAllah’sglory,hewouldhavesurelyremainedinitsbellytillthedaytheywillberesurrected.”[375]Yes,onaccountofman’smanylimitations,hecannevercomprehendGod.So, it isbetterforhimto

admithisownweaknessandsay,“AsYouarebeyondthescopeoftheintellectandimagination,YouareguiltlessofandabovewhatothersascribetoYou”:“ImmaculateisHe,andgreatlyexaltedabovewhattheysay!”[376]OnlythesincereservantsofGod,throughdivineguidanceandsuccor,candescribeGod:﴿ نیصلخملا هللا دابع الإ٭ نوفصی امع هللا ناحبس ﴾“Clear is Allah of whatever they allege {about Him},—{all} except Allah’s exclusive

servants.”[377]

Therewardfortasbih

Imam as-Sadiq (‘a) narrates that theMessenger of Allah (S) said that when a servant of God utters,“SubhanAllah,”whatever is under theDivineThrone glorifiesGod alongwith him and 10 times therewardshallbegiventohim.Whenherecites,“Al-hamdulillah,”GodshallgranthimtheblessingsoftheworldtillhemeetsAllahandentersintotheblessingsofthehereafter.[378]

Practicaltasbih

Imamas-Sadiq(‘a)said:“OneofthemostdifficultandimportantthingsthatGodhasmadenecessaryforcreation is “abundant remembrance” {dhikr al-kathir}.”He (‘a) then said: “What itmeans is not therecital of “SubhanAllahiwa’l-hamdulillahiwa la ilaha illallahuAllahuakbar” {Glorybe toAllah;praisebetoAllah; thereisnogodbutAllah;Allahisgreater}althoughit isalsopartof them.Whatitmeansis‘torememberAllahastowhatislawful{halal}andwhatisunlawful{haram}’.”[379]That is, to remember God when acting; if a certain task means obedience to Him, it has to be

undertaken;ifitearnsHisdispleasure,ithastobeabandoned.

Repetitionoftasbih

Someonecame to thehouseof Imamas-Sadiq(‘a).HesawtheImam(‘a) inastateofruku‘glorifyingGodandrepeatingthetasbih60times.Whileinthestateofsujud,theImamrepeatedthetasbih500times.[380]The repetition of tasbih is discussed not only in prayer but in theHajj rites aswell.At the time of

lookingat theBlackStone{hajaral-aswad},during the sa‘i betweenSafa andMarwah, and in othercases,therepetitionoftasbihhasbeenrecommended.For instance, in theprayer,apart fromthedhikrinruku‘andsujud,Tasbihatal-Arba‘ahcanalsobe

repeated in the third and fourth rak‘ahs.Based on both Sunni andShi‘ah traditions,what ismeant bythebaqiyatas-salihat{“lastingrighteousdeeds”}[381]inverse46ofSurahal-KahfisthisTasbihatal-Arba‘ah.[382]AsstatedbyHadrat‘Ali(‘a),thedhikrofHadratIbrahim(‘a)atthetimeofconstructingtheKa‘bahwas“SubhanAllahiwa’l-hamdulillahiwalailahaillallahuAllahuakbar”.[383]

RemembranceofGod{dhikrAllah}inIslamicculture

LetustakeabrieflookattheremembranceofGod{dhikrAllah}inIslamicculture:When surprised and amazed, our faithful ancestors would say: “Masha’ Allah” {what Allah has

willed!}or“subhanAllah”{glorybetoAllah!};whenenteringthehouse:“YaAllah”{OAllah!};whenseparating from each other: “Khoda hafiz” {may God protect (you)!}; when standing: “Ya ‘Ali!” {O‘Ali!};toremovefatiguewhileworking:“Khodaquwwat”{mayGodgiveyoupower!};inreplytotheinquiry after one’s health: “Al-hamdulillah” {All praise belongs to Allah}; when offering food:“Bismillah”{IntheNameofAllah!};andattheendofameal,theywouldreciteappropriateprayersandthankstoGod.Grandmotherswouldstarttheirstorytelling:“Yekibud;yekinabud”{Therewasoncenobodyexcept

Him}.Itisclearthattoliveinsuchanatmosphereandtoberearedinsuchanenvironmentwouldencourage

theremembranceofGodtoflowintheheartandHisNametoflowfromthetongueatanytimeandinanyplace.

Thetasbihofothercreatures

All of creation—the sevenheavens and the earth andwhatever there is between them—glorifiesGod.[384] The animals such as the birds, inanimate objects such as the mountains,[385] thunder andstorm[386]dosoandthattooisoutofconsciousnessandinstinct!﴿ هحیبستو هتالص ملع دق لك ﴾“Eachknowshisprayerandglorification.”[387]ThetasbihoftheangelsissopervasivethattheProphet(S)said:“Thereisnotasinglelayerofthe

heavensexceptthatthereinisanangelinthestateofprayerandtasbih.”[388]Imam as-Sadiq (‘a) says: “Whenever Hadrat Dawud (‘a) would read the Zabur, there was no

mountain,stoneandbirdthatdidnotrecititwithhim.”[389]Inthetraditions,weareadmonishednottostrikeablowonthefaceoffour-footedanimalsfortheyare

glorifyingGod.[390]دش زارمه ناهج تارذ وت اب دش زاب ىمشچ بیغ زا ار وت رگ لد لها ساوح سوسحم تسه لگ قطن و كاخ قطن و بآ قطننابش و نازور دنیوگ ىم وت اب ناهن رد ملاع تارذ هلمج

میشوماخ ام نامرحمان امش اب میشوه و میریصب و میعیمس ام Ifyoucouldseetheunseen,toyouwouldberevealedthesecretbehindeveryparticleoftheworld.Thevoiceofwater,soilandmudcanbeheardbythegnostics.Alltheparticlesoftheworldsaysecretlytoyouduringthedayandnight:“Wearehearing,discerningandvigilant.Wearesilentwithyouthestrangers.”AgroupofchirpingsparrowspassedbyinfrontofImamas-Sajjad(‘a).TheImam(‘a)turnedtothose

who were near him and said: “Every morning the birds glorify Allah and pray for power for theday.”[391]Somepeoplehavesaidthatwhatismeantbythetasbihandsujudofothercreaturesisallegoricaland

notliteral.Justasabeautifulpaintingandacollectionofpoemsrespectivelytestifytotheenormoustalentofthepainterandtheinborndispositionofthepoet,themysteriousconstitutionofothercreaturesbearswitnesstotheknowledge,power,wisdom,andprecisionofGod,declaringHimimmunefromanysortofdefectandshortcoming.Thisistheverymeaningofthetasbihofothercreatures.Thisviewisputforwardwhen, in thefirstplace,wehavenoproofandevidencesubstantiatingthis

notion.Secondly,wehavetoresorttoallegoricalinterpretation{ta’wil}andanalysiswhentheapparentmeaning of a word poses an impossibility such as the verse, “The hand of Allah is above theirhands,”[392]inwhichitisimpossibleforGodtohaveahandandsowesaythatwhatismeantby“thehandofAllah”isdivinepower.However,incasewherewecannotcomprehendthemeaning,wehavenorighttoresorttoallegoricalinterpretation.HowcouldweresorttoallegoricalinterpretationwhentheQur’anitselfsays,

﴿ مهحیبست نوهقفت ال نكل و هدمحب حبسی الإ ء ىش نم نإ ﴾و“Thereisnota thingbutcelebratesHispraise,butyoudonotunderstandtheirglorification”?

[393]HowcouldweresorttoallegoricalinterpretationwhentheQur’andeclares,“Andyouhavenotbeen

givenoftheknowledgeexceptafew{ofyou}”[394]?WereadmanytimesintheQur’anthattheProphet(S)whohasaccesstoeternalknowledge,said:“I

donotknow.”[395]Sowhatifwealsosay,“Wedonotknow”and“Wedonotunderstand”?WhatisinterestingisthatGodhasexplicitlydeclaredtousourignoranceandlackofknowledge:“But

you do not understand their glorification.”[396] But the proud man is not ready to say: “I do notunderstandthesecretofcreationamongwhichisthetasbihofothercreatures.DoesnottheQur’ancategoricallydisclosethatthehoopoewasawareofthesun-worshippingpractice

ofthepeopleofShebaandreportedthesametoHadratSulayman(‘a),saying:“TherulerofShebaisawomanwhoissittingonalargethroneandherpeopleareworshippingthesun.[397]Thehoopoe’sknowledgeofthepeculiaritiesoftheenvironmentandthenameoftheland,anditsability

todistinguishwomanfromman,rulerfromsubject,polytheismfrommonotheism,andthelikeareallsignsoftheintelligenceofothercreatures.DoesnottheQur’ansaythatoneoftheantssaidtotheothers,“Enteryourdwellings, lestSolomon

andhishostsshouldtrampleonyouwhiletheyareunaware”?[398]Intheseverses,understandingthemovementofhumanbeings,theirnames(Solomon),theiroccupation

(military),theirinattentiontowheretheystep,andtheant’sconcernfortheotherantsareamongtheissuesthatmakesusawareofthecapacityandpowerofdiscernmentofothercreatures.Now,ifweaccepttheexistenceofinstinctaswehavetoacceptthetextoftheQur’an,thenthereisno

moreneedtojustifyandanalyzethetasbihofothercreatures.

Notes:[362]Surahal-Waqi‘ah56:74.[363]Surahal-A‘la87:1.[364]Tafsiral-Mizan,vol.19,p.160.[365]Surahat-Tur52:43.[366]Surahal-Qalam68:29.[367]Surahal-An‘am6:91.[368]SurahAl‘Imran3:191.[369]Surahal-Mu’minun23:115.[370]SurahYunus10:68.

[371]Tasbihatal-Arba‘ah: literally, the four tasbihs; it refers to the recitalof“SubhanAllahiwa’l-hamdulillahiwalailahaillallahuAllahuakbar”{GlorybetoAllah;praisebetoAllah;thereisnogodbutAllah;Allahisgreater}.{Trans.}[372]Surahal-Anbiya’21:22.[373]SurahTaHa20:130.[374]Surahan-Nasr110:1,3.[375]Surahas-Saffat37:143-144.[376]Surahal-Isra’(orBaniIsra’il)17:43.[377]Surahas-Saffat37:159-160.[378]Wasa’ilash-Shi‘ah,vol.7,p.187.[379]Al-Kafi,vol.2,p.80.[380]Al-Wafi,vol.2,p.107.[381]Surahal-Kahf18:46:“Wealthandchildrenareanadornmentofthelifeoftheworld,butlasting

righteousdeedsarebetterwithyourLordinrewardandbetterinhope.”[382]Tafsiral-Mizan,vol.13,p.540.[383]Wasa’ilash-Shi‘ah,vol.4,p.1207.[384]Surahal-Jum‘ah62:1:“WhateverthereisintheheavensglorifiesAllahandwhateverthereisin

theearth,theSovereign,theAll-holy,theAll-mighty,theAll-wise.”[385]Surahal-Anbiya’21:79:“AndWedisposedthemountainsandthebirdstoglorify{Him}with

David,andWehavebeenthedoer{ofsuchthings}.”[386]Surahar-Ra‘d13:13:“TheThundercelebratesHispraise.”[387]Surahan-Nur24:41.[388]Tafsiral-Qurtubi,vol.8,p.5581.[389]TafsirNurath-Thaqalayn,vol.3,p.444.[390]TafsirNurath-Thaqalayn,vol.3,p.168.[391]Tafsiral-Mizan,vol.13,p.206.[392]Surahal-Fath48:10.[393]Surahal-Isra’(orBaniIsra’il)17:44.[394]Surahal-Isra’(orBaniIsra’il)17:85.[395]ThissentencewasrepeatedfourtimesintheQur’anamongwhichisinSurahal-Anbiya’21:109.[396]Surahal-Isra’(orBaniIsra’il)17:44.[397]Surahan-Naml27:22-27.[398]Surahan-Naml27:18.

Part9Qunut

Theword “qunut”means obedience accompanied by humility. For example,while addressingHadratMaryam (Mary), God says: “O Mary, be obedient {uqnuti} to your Lord.”[399]What is meantbyqunutinprayeristhesupplicationthatwereciteinthesecondrak‘ahofeveryprayer.Ontheinterpretationoftheverse,“AnddedicateyourselftoHimwithtotaldedication,”[400]Imam

as-Sadiq(‘a)says thatwhat ismeantby“tabattul” is to raise thehands in supplicationduringprayer.[401]Theword“tabattul”meanscuttingoffhopeinotherthanGod.[402]TheQur’an thus enjoins us:“Supplicate your Lord, beseechingly and secretly.”[403]One of the

signs of beseeching and weeping in the presence of God is to raise the hands in supplication.[404]TheindigentmanstretcheshishandstowardtheAbsoluteAll-sufficient,prayingtoHimaloneandpurgeshisheartofotherthanHim.Althoughqunutisonlyoptional{mustahabb}inprayer,ithas,nevertheless,beengivensuchattention

thatImamar-Rida(‘a)thuswroteinoneofhisletterstoMa’mun:“Qunutisanobligatorysunnahinallthedailyprayers.”[405]Ofcourse,thepurposeoftheImam(‘a)istoemphasizetheimportanceofqunut.Forexample,ifoneforgetstoperformitbeforetheruku‘,itisrecommendedtoperformacompensatoryoneafterruku‘,andifheremembersitduringsujud,hemayalsodosoaftersalam.Concerningtheetiquetteofperformingqunut,itisthusrecorded:Youhavetoraiseyourhandsuptothe

level of your face; the palms of the handsmust be open toward the sky; the two handsmust be kepttogether;thefingersmustbeclosetogetherexceptthethumbs;atthetimeofrecitingthesupplication,youhavetolookatthepalmsofthehandsandreciteitloudly;ofcourse,nottotheextentthattheleaderofthecongregationwouldhearit.[406]There isnospecificsupplicationandonemayrecitewhateversupplicationonewants. It isalsonot

necessarythatthesupplicationberecitedinArabicasitmayalsoberecitedinEnglish.Ofcourse,itisclearthattheQur’anicsupplicationsandthesupplicationsthattheInfallibles(‘a)readintheirqunuthavespecialvirtueandpreeminence.

Thequnutofdifferentprayers

Thenumberofqunutisnotidenticalinallprayers.Eachofthefivedailyprayershasonequnutbeforethe ruku‘ of the secondrak‘ah. But the Friday congregational prayer which has tworak‘ahs havetwoqunuts,onebeforetheruku‘ofthefirstrak‘ahandtheotheroneaftertheruku‘ofthesecondrak‘ah.In the ‘Idal-Fitrand ‘Idal-Qurbanprayerseachofwhichhas tworak‘ahs,wereciteninequnuts;

fivesuccessivequnutsbeforetheruku‘ofthefirstrak‘ahandfoursuccessivequnutsbeforetheruku‘ofthesecondrak‘ah.Ofcourse,thereisaspecialsupplicationrecordedforthesequnuts.Even in the salah al-ayat {prayer of natural signs} which has two rak‘ahs and five ruku‘s in

everyrak‘ah, it is recommended to recite thequnut before the second, fourth, sixth, and eightruku‘s,thoughitisenoughtohaveonequnutbeforethetenthruku‘.Thewitrprayer,whichisaone-rak‘ahprayerperformedattheendofthenightsupererogatoryprayers,

has a long qunut and many recorded supplications, such as istighfar {to say, for example,“astaghfirullah”}70times,“al-‘afwu”300timesandsupplicationfor40believers.The prayer for rain, like the ‘Id prayers, has fivequnuts in the first rak‘ah and fourqunuts in the

secondrak‘ah.Inanycase,toprolongthequnutisrecommended.AbuDharraskedtheProphet(S):“Whichprayeris

better?” The Prophet (S) replied: “The prayer whose qunut is longer and anyone who would recitehisqunutlongerwillhavemorecomfortduringthetimeoftheDayofResurrection.”[407]

ThequnutoftheInfallibles(‘a)

IbnMas‘ud said that the reasonbehindhis acceptanceof Islamwashiswitnessing theprayerof threepersons,viz.theHolyProphet(S),Hadrat‘Ali(‘a)andHadratKhadijah(r).[408]In the salam that we give in the Ziyarah Al Ya Sin to Hadrat al-Mahdi (may Allah, the Exalted,

expeditehisgloriousadvent),weread:“Peacebeuponyouwhenyouarestandingforprayerandqunut!”For each of the Infallibles (‘a), there has been recorded long supplications in thequnut, whichwe

cannotquotehereforlackofspace.Itissurprisingthatthequnutwithallitsblessingsisnotwidelyandfrequentlypracticed.WereHadrat‘AliandtheKhulafa’ar-Rashidunnotrecitingqunutintheirprayers?Duringqunutweshouldnot thinkofourselvesandour requestsonly.Wehave to learn fromHadrat

Zahrawhosaid:“al-jaruthumma’d-dar.”[409]That is,“Thinkofyourneighbor firstand thenyour family.”Godhaspromised togrant thepersonal

requestsofanyonewhowouldprayforothers.Inthequnutwehavetoprayagainstourenemies,askingforthevictoryofIslamandtheMuslims.In his qunut the Holy Prophet (S) would curse a group of people, mentioning their names and

descriptions.Inthequnutofhisprayer,Hadrat‘Ali(‘a)usedtocurseMu‘awiyahand‘Amruibnal-‘As.[410]Atanyrate,tawallaandtabarraarepartofthereligion,naythefoundationofourreligion:؟ ضغبلٱ و بحلٱ الإ نیدلا له“Isthereligionotherthanloveandhatred?”[411]

Notes:[399]SurahAl‘Imran3:43.[400]Surahal-Muzzammil73:8.[401]Wasa’ilash-Shi‘ah,vol.4,p.912.[402]Mufradatar-Raghib.[403]Surahal-A‘raf7:55.[404]Ma‘anias-Saduq,p.369.[405]Biharal-Anwar,vol.82,p.197.[406]Masa’il-eQunutdarTawdihal-Masa’il.[407]Biharal-Anwar,vol.82,p.200.[408]Biharal-Anwar,vol.38,p.280.[409]Biharal-Anwar,vol.43,p.81.[410]Biharal-Anwar,vol.82,p.201.[411]Biharal-Anwar,vol.68,p.63.

Part10TashahhudandSalam

Tashahhud

دمحم لآ و دمحم ىلع لص مهللأ ، هلوسر و هدبع ادمحم نأ دهشأ و هللا الإ ه لإ ال نأ دهشأ .

IbearwitnessthatthereisnogodbutAllahandMuhammadisHisservantandMessenger.OAllah!

SendblessingsonMuhammadandhisprogeny.Amongtheobligatorypartsofprayeristashahhudwhichisrecitedinthesecondandlastrak‘ahsof

prayer. In thetashahhud we testify and bear witness to the Oneness of Allah and the apostleship{risalah}ofHisProphet,HadratMuhammad(S).Althoughwehavetestifiedagainandagaintothesetwofactsintheadhanandiqamah,thosetestimonieswereatthetimeoftheapproachoftheprayerandthistestimonyisattheendoftheprayer.Thereiswisdombehindall theserepetitions.It isbecausemaniseasilysubjectedtonegligenceand

forgetfulness,easilyforgettingtheOwneroftheblessings.Thesesentencesarelikearopethatprotectstheshipofhumanityfromthewavesofevents.

Thesloganoftawhid

“Lailahaillallah”isthefirstsloganofalltheprophets(‘a).“Lailaha illallah” is the testimony that all thosewho possess knowledge alongwith the angels do

acknowledge:﴿ ملعلا اولوأ و ةكئالملا و وه الإ هلإ ال هنأ هللا دهش ﴾“AllahbearswitnessthatthereisnogodbutHim—and{sodo}theangelsandthosewhopossess

knowledge.”[412]“Lailahaillallah”isthesentencethateveryMuslimhearsatbirth,withwhichhewillbeburiedand

whichwillberecitedathisgrave{talqin}.“Lailaha illallah” is themostbelovedof sentences toGodand theheaviestofdeedson theScale.

[413]“Lailahaillallah”istheformidablefortressofGodinwhichwhoeverentersissafefromHiswrath:“Lailahailla’llahisMyfortress;so,whoeverentersMyfortressissafefromMywrath.”[414]“Lailahaillallah”isthedemarcationbetweenkufrandIslam.Anyunbeliever{kafir}whorecitesit

enters the foldof Islam.TheProphet (S)criticized theMuslimwhodidnotpayattention tooneof theenemysoldierswhenthelatterrecited“lailahaillallah”andkilledhim,saying:“Withtheutteranceofthisstatement,anyoneissafeeventhoughwedonotknowwhetherhedoessosincerelyornot.”[415]“La ilaha illallah” is the slogan of the Muslims at the time of passing the Sirat on the Day of

Resurrection.[416]WereadinhistorythatAbuJahlsaidtotheProphet(S):“Shallweabandonthe360idolsandaccept

OneGod?Wearewillingtoutter10sentencesbutnotthisstatement.”ButtheProphet(S)said:“Itisthisstatementthatwillgiveyougloryandpowerandwillgiveyousuperiorityoverothercommunities.”[417]Aglance at theDu‘a’al-‘Arafah of Imam al-Husayn (‘a) and the sermon of Imam as-Sajad (‘a) at

ShammakesthefactclearthatthesaintsofGodwholeheartedlyborewitnesstothis,andeventheearthandtimegavethistestimony.Inthetashahhudwedonotsufficeourselveswithmerely“lailahaillallah”.Weratheradd,“wahdahu

lasharikalah”“Heisalonewhohasnopartner”.Thatis,HeisOnewhohasnopartnerincreation,incontrol and in legislation: “wa lam yaku’l-lahu sharika fi’l-mulk” “And He has no partner insovereignty.”ServitudetoGodisthehighesthonorforthesaintsofGod:

. ىه لا ىفك ىب ازع نا نوكا كل ادبع“OLord!ItisalreadyenoughofanhonorformethatIamYourservant.”[418]

ServitudetoGodimpliesman’sfreedomfromallformsofrestriction,attachmentandaffection.Itthusgivesmansomuchpowerthathewouldnotbeafraidofanysuperpower.OnaccountofbeingasincereservantofGod, thewifeofPharaohbecamesuchan impenetrable force thatallofPharaoh’sgoldandsilverhadnoeffectonher,andalthoughPharaohsubjectedalltohisservice,sheremainedtheservantofGod alone.Her accomplishmentwas such that she became amodel for all believingmen andwomenthroughouthistory:﴿ نوعرف ةأرما اونماء نیذلل الثم هللا برض ﴾و“Allahdrawsan{other}exampleforthosewhohavefaith:thewifeofPharaoh.”[419]Inanycase, testimony to theProphet’s (S)servanthood{‘ubudiyyah} toGod isapreliminary to the

testimony of his apostleship {risalah}, and this itself has lessons and messages: “Ashhadu annaMuhammadan‘abduh…”.Testimonytohisapostleshipmeansthenegationofallman-madeschools;acceptanceoftheeternality

anduniversalityoftheapostleshipoftheSealoftheProphets{khatamal-anbiya’};andrejectionofallthetaghuts.TestimonytotheapostleshipofHadratMuhammad(S)isacovenantthatGodhasmadewiththeallthe

prophets; had they not accepted his apostleship, they would not have attained the station ofprophethood. [420]Therefore, I am not alone in saying, “Ashhadu anna Muhammadan ‘abduhu warasulah”asalltheprophets(‘a)havesaidsoaswell.

PristineTawhid

Whathas afflictedmostofmonotheists nowadays is that theyverballyutter, “Lailaha illallah” but inpracticetheyturntootherthanHim,lookingforpowerandglorysomewhereelse.TheyobeyotherthanHimandexpresslovetootherthanHim.By the way, polytheism is itself a grave act of injustice and disrespect for His Sacred

Essence: “Polytheism is indeed a great injustice.” [421]It is so because having a partner connotesweakness,impotenceandtheinabilitytoact,aswellastheexistenceofasimilarandequalbeing—thingswhichareinconceivablewithrespecttoGod.

TestimonytotheApostleship

“Wa ashhadu annaMuhammadan ‘abduhuwa rasuluh” “And I bear witness thatMuhammad is HisservantandMessenger.”Servitude{‘ubuddiyyah}isthehigheststationoftheprophets(‘a).Indeed,itisthepreliminarystage

ofapostleshipandprophethood:“‘abduhuwarasulah”.ItisservitudetoGodthatbringstheProphet(S)totheascension{mi‘raj}:“Immaculate isHewho

carriedHisservantonajourney”[422]anditcausestheheavenlyrevelationtodescenduponhim:“Wehavesentdown(therevelationthroughangels)toOurservant.”[423]GodalsopraisesHisprophets(‘a)fortheirservitudetoHim.RegardingHadratNuh(Noah)(‘a),He

says:“Indeedhewasagratefulservant,”[424]andconcerningHadratSulayman(Solomon)(‘a)Hestates:“Whatanexcellentservant!”[425]Oneof thedistinctionsof theprophets (‘a) in relation to thegeniusesand inventors is that the latter

haveobtainedtheirgeniusandcreativityas theresultof intelligence,perseveranceandexercise,whiletheprophets(‘a)haveacquiredtheirmiraclesasaresultofservitudetoGodandundertheaegisofthedivinegrace,andservitudeisthefoundationofallthestationsoftheprophets(‘a).Acknowledgmentof theservanthoodof theprophets (‘a)preventsany formofextremism, fanaticism

andradicalismconcerningthestationsofthesaintsofGod.ItremindsusthattheProphet(S),thoughthebestofcreation,isalsoaservantofGod.Itisneedlesstosaythatthistestimonymustbebasedonsincerityandtruthfulnessfor,thehypocrites

{munafiqin}usedtotestifyalsototheapostleshipoftheProphet(S)yet theQur’anthusrevealsaboutthem:﴿ نوبذاكل نیقفانملا نإ دهشی هللاو هلوسرل كنإ ملعی هللاو هللا لوسرل كنإ دهشن اولاق نوقفانملا كءاج اذإ ﴾“Whenthehypocritescometoyoutheysay,‘Webearwitnessthatyouareindeedtheapostleof

Allah.’AllahknowsthatyouareindeedHisApostle,andAllahbearswitnessthatthehypocritesareindeedliars.”[426]

Salawat

“Allahummasalli‘alaMuhammadwaaliMuhammad.”“OAllah!SendblessingsonMuhammadandhisprogeny.”Afterbearingwitnesstotawhidandtherisalah,weinvokeblessingsforMuhammadandhisprogeny

(‘a).Salawatisthesymboloflove{muhabbah},friendship{muwaddah}anddevotiontothefamilyofthe

HolyProphetofIslam(S),whichtheQur’anregardsastherewardfortheapostleshipoftheProphet(S).[427]Salawatisthepolishforman’srustysoul[428]anditwipesawayhypocrisy{nifaq}.[429]Salawatis

a factor inwipingawaysins,[430]ameansforopening thegatesofheaven,[431]thereasonbehind theangels’supplicationformanandaskingfortheforgivenessofhissins,[432]andameansofproximitytotheProphet(S)ontheDayofResurrectionandtheobtainmentofhisintercession{shafa‘ah}.[433]Theonewhohasblissfulfateishewhoselaststatementintheworldissalawat.[434]Godinitiallysendsblessings{salawat}totheProphet(S)andthenordersustosendsalawat:﴿ امیلست اوملسو هیلع اولص اونمآ نیذلا اهیأ ای يبنلا ىلع نولصی هتكئالمو هللا نإ ﴾“IndeedAllahandHisangelsblesstheProphet.Oyouwhohavefaith!Invokeblessingsonhim

andinvokePeaceuponhiminaworthymanner.”[435]Fromthisverseandthefollowingtraditions,wehaveobtainedthesepointsbelowregardingsalawat:1. Salawat is a verbal gesture of respect, but what is more important is the practical obedience

requiredasisindicatedbythephrase,“sallimutaslima”.2.ThesalawatofGodandtheangelsispermanent—“yusallun”inthepresentperfecttense.3. The salawat of God is nobility {kiramah}; the salawat of the angels is mercy {rahmah}; and

thesalawatofthepeopleissupplication{du‘a’}.4. It is recorded in the traditions: “In addressingHadratMusa (‘a), God said, ‘Send salawat upon

MuhammadandhisprogenyasIandtheangelsdosendsalawatuponhim’.”[436]5.TheMessengerofAllah(S)said:“TorememberGodisaformofworshipandtoremembermeis

alsoaformofworship,andthesameistruewithrespecttomysuccessor‘AliibnAbiTalib.”[437]6.Itisrecordedinthetraditions:“Fortheacceptanceofyoursupplication,sendsalawatfirstbefore

supplicating.” [438]Notonly thesendingofsalawatuponhearing thenameof theProphet (S)butalsowritingitafterhisnamehasreward.TheProphet(S)said:“Theangelsareprayingfortheforgivenessofanyonewhowouldsendsalawattomeinhisbooksolongasmynameexistsinthatbook.”

Themannerofsendingsalawat

InthemainbooksoftheAhlas-Sunnah,itisnarratedthatatthetimeofsendingsalawat,theprogenyofMuhammad(S)shoulddefinitelybementionedalongwithhisnameotherwiseone’ssalawatisincomplete{abtar}anddefective.[439]In the Tafsir Durr al-Manthur, it is narrated from the Sahih al-Bukhari, Sahih Muslim, Sunan

Tirmidhi,SunanNisa’i,SunanAbuDawud,andSunanIbnMajah,whichareamongthemost importantSunnibooks,thatsomeoneaskedtheProphet(S):“Weknowhowtogreetyou{salam},buthowshouldwesendblessingstoyou?”TheProphet(S)said:“Yousay,

دیجم دیمح كنإ میهاربإ لآ و میهاربإ ىلع تیلص امك دمحم لآ و دمحم ىلع لص مهللأ .“OAllah!SendblessingsonMuhammadandtheprogenyofMuhammadasYouhavesentblessingson

IbrahimandtheprogenyofIbrahim.YouarethePraiseworthyandHoly.”[440]Imam ash-Shafi’i, the imam of the Shafi’i school of Sunnijurisprudence, expresses this issue in the

followingpoem:

هلزنأ نآرقلٱ يف هللا نم ضرف مكبح هللا لوسر تیب لهأ ایهلةو لص الف مكیلع لصی مل نم مكنأ ردقلٱ میظع نم مكافك

OmembersoftheHousehold{Ahlal-Bayt}oftheMessengerofAllah!Lovingyouisanobligation,

whichGodhasrevealedintheQur’an.On the greatness and loftiness of your station, it is enough that anyone who does not invoke

blessingsonyou(ininvokingblessingsontheProphet(S)),itisasifhehasnotinvokedblessingsatall.[441]Yes,rememberingMuhammad’sprogenyineveryprayerindicatesthataftertheProphet(S)wehaveto

refertohisAhlal-Bayt(S)andnottoothers.Andifitisnotreallyso,mentioningthenamesofpersonswhosepathisnotnecessarytotread,especiallyineveryprayer,wouldbeanactofextremism.A certain person was clinging steadfastly to theKa‘bah and sending salawat but not including the

progenyofMuhammad(S).Imamas-Sadiqsaid:“Thisisanactofinjusticeagainstus.”[442]The Prophet ofGod (S) said: “Thosewhowould deprivemy progeny of salawat cannot smell the

fragranceofparadiseontheDayofResurrection.”[443]Similarly,assemblieswheretheNameofGodaswellasthatoftheProphet(S)andhisprogenyarenotmentionedwillbeasourceofregretontheDayofResurrection.[444]Itisinterestingenoughthatitisthusrecordedinthetraditions:“Whenthenameofoneoftheprophets

ofGodismentioned,sendblessingsfirst toMuhammadandhisprogeny,andtheninvokeblessingsandsalutationonthatprophet.”[445]The Messenger of Allah (S) said: “The real miser is he who hears my name but does not

sendsalawattome.Heisthemostunkindandunfaithfulamongpeople.”[446]

Salam

After reciting salawat,we give three types of salam{salutation}: first to theMessenger ofAllah (S),secondtothesaintsofGod,andfinallytothebelieversandourco-religionists.Intheverse,“InvokeblessingsonhimandinvokePeaceuponhiminaworthymanner,”[447]God

commandsustosendsalutations{salam}upontheProphet(S)afterthesalawat.Inprayer,therefore,afterthesalawatweextendsalamstohim:

هتاكرب و هللا ةمحر و ىبنلٱ اهیا كیلع مالسلا !Assalamu‘alaykaayyuha’n-nabiyyuwarahmatullahiwabarakuh!“MayAllah’speace,mercyandblessingsbeuponyou,OProphet!”Throughthetakbirahal-ihram,wedetachedourselvesfromcreation{khalq}andattachedourselves

totheCreator{khaliq}.Attheendoftheprayerwealsofirstconveysalutationtothegemofcreation,viz.theHolyProphet(S).Then,weextendoursalutationtotherighteousservantsofGod:

نیحلاصلا هللا دابع ىلع و انیلع مالسلا !As-salamu‘alaynawa‘ala‘ibadillahi’s-salihin!“MaypeacebeuponusandtherighteousservantsofAllah!”Thissalamincludesallthepastprophets,theirsuccessorsandtheinfallibleImams.GodalsosendsblessingsandbenedictionuponHisprophets(‘a):“Peacebe to theapostles!”[448]

“PeacebetoNoah!”[449]“PeacebetoAbraham!”[450]“PeacebetoMosesandAaron!”[451]Through the salam, we attach ourselves to the righteous servants of God—an attachment and

relationshipwhich are beyond the bounds of time and space,with all the purified and righteous onesthroughouthistory,inallepochsandgenerations.Then,itistheturnofourfellowbelieversatthepresenttime.Wesendoursalamsuponthosewhohave

participatedinthecongregationofMuslimswhohavebeenstandingwithusinranksaswellasupontheangelswhoarepresentinthecongregationofMuslimsandthetwoangelswhoareassignedtoeachofus:

هتاكرب و هللا ةمحر و مكیلع مالسلا !Assalamu‘alaykumwarahmatullahiwabarakuh!“MayAllah’speace,mercyandblessingsbeuponyou!”WecommencetheprayerwiththeNameofGodandenditwithsalamtothecreaturesofAllah.In thesesalutations, thehierarchy isobserved.Wesendoursalam firstupon theMessengerofAllah,

thenupontheprophets,thesaintsandtherighteous,andthenthebelieversandfollowers.

Thephysiognomyofsalam

oSalamisoneoftheNamesofGod.oSalamisthesalutationofthedwellersofparadisetooneanother.oSalamisthegreetingoftheangelsatthetimeofenteringtheparadise.oSalamisthemessageoftheAll-mercifulLord.oSalamisthereceptionoftheNightofOrdainment{laylahal-qadr}.oSalamisthefirstrightofMuslimsupononeanother.oSalamisthekeytocommencinganydiscourseorwriting.oSalamisthedeedofsecurityfromeverysortoffearandevil.oSalamisthesimplestgooddeed.oSalamisthesymbolofhumilityandmeekness.oSalamistheelementofloveandintimacy.oSalamistheexpressionofpeaceandamity.oSalamisthefirstgiftandpresentbetweentwohumanbeings.oSalamisthewishforthesafetyoftheservantsofGod.oSalamisthecallforworldpeace.oSalamistheharbingerofhopeandthebearerofjoy.oSalamistheeffacerofpastoffenses.oSalamistheannouncementofpresenceandthepermissiontoenter.oSalamisthebestwordatthetimeofentranceandexit.oSalamisawordwhichislightonthetonguebutheavyinthescale.oSalamisthewayforthereformerstoreformthesociety.oSalamisthewordaddressedtoboththedeadandtheliving.

oSalamisthesourceofgloryandgrandeur.oSalamistheelementforearningthepleasureofGodandtheangerofSatan.oSalamisthemeansofentranceofthedivinesecretsintotheheart.oSalamisthecompensatorforsinsandtheenhancerofgooddeeds.oSalamisthemessengeroffellowshipandfriendship.oSalamistheagentthatcrushesvanityandegoism.oSalamisdivinecourtesy.oSalamisthereceptionofallthatisgoodandwholesome.o Salam is a form of perfection the abandonment of which signifies stinginess, arrogance,

seclusion,wrath,andthebreakingofrelationshipties.oSalamisthecloudofmercythatwespreadoutoverthepeople,andassuch,wesay:“As-salamu

‘alaykum”{Maypeacebeuponyou}insteadof“As-salamulakum”{Maypeacebetoyou}.The Holy Prophet (S) used to say: “I shall never abandon the practice of greeting children in my

life.”[452]Althoughofferingsalamisrecommendedandreplyingtoitisobligatory,therewardoftheonewhofirstoffersthesalamis10timesmorethanthatoftheonewhosimplyreplies.We read in the traditions that the one riding has to convey salamfirst to the one walking; the one

standing to the one sitting; and the one arriving to thosewho are sitting in an assembly.[453]And theQur’anthusexhorts:﴿ اهنم نسحأب اویحف ةیحتب متییح اذإ ﴾و“Whenyouaregreetedwithasalute,greetwithabetteronethanit.”[454]

هتاكرب و هللا ةمحر و مكیلع مالسلا !و

MayAllah’speace,mercyandblessingsbeuponyou!

Notes:[412]SurahAl‘Imran3:18.[413]Biharal-Anwar,vol.93,“Babat-TahlilwaFadlah.”[414]Biharal-Anwar,vol.3,p.13.[415]ItreferstoSurahan-Nisa’4:94:“Donotsaytosomeonewhooffersyoupeace,‘Youarenota

believer’.”[416]Jami‘al-Ahadith,vol.1,p.188.

[417]Faraz-ha’iazTarikh-eIslami{HighlightsofIslamicHistory},p.111.[418]Biharal-Anwar,vol.77,p.402.[419]Surahat-Tahrim66:11.[420]SurahAl‘Imran3:81:“WhenAllahtookacompactconcerningtheprophets,{Hesaid,}‘InasmuchasIhavegivenyou

oftheBookandwisdom,shouldanapostlecometoyouthereafterconfirmingwhatiswithyou,youshall believe in him and help him.’ He said, ‘Do you pledge and accept My covenant on thiscondition?’Theysaid,‘Wepledge.’Hesaid,‘Thenbewitnesses,andIamalsoamongthewitnessesalongwithyou’.”[421]SurahLuqman31:13.[422]Surahal-Isra’(orBaniIsra’il)17:1.[423]Surahal-Baqarah2:23.[424]Surahal-Isra’(orBaniIsra’il)17:3.[425]SurahSad38:30.[426]Surahal-Munafiqun63:1.[427]Surahash-Shura42:23:“Say,Idonotaskofyouanyrewardforitexcepttheaffectionfor{my}

relatives.”[428]Wasa’ilash-Shi‘ah,vol.4,p.1216.[429]Al-Kafi,vol.2,p.492.[430]Biharal-Anwar,vol.94,p.54.[431]Wasa’ilash-Shi‘ah,vol.4,p.1220.[432]Mir‘ahal-‘Uqul,vol.12,p.109.[433]Biharal-Anwar,vol.94,p.63.[434]Wasa’ilash-Shi‘ah,vol.4,p.1216.[435]Surahal-Ahzab33:56.[436]TafsirNurath-Thaqalayn,vol.4,p.305.[437]Biharal-Anwar,vol.94,p.69.[438]Biharal-Anwar,vol.94,p.64.[439]AsquotedinTafsir-eNemuneh,vol.17,p.420.[440]AsquotedinTafsiral-Mizan,vol.16,p.365;Sahihal-Bukhari,vol.6,p.151.[441]Al-Ghadir,vol.2,p.303quotingMusnadAhmadibnHanbal,vol.6,p.323.[442]Wasa’ilash-Shi‘ah,vol.4,p.1218.[443]Wasa’ilash-Shi‘ah,vol.4,p.1219.[444]Al-Kafi,vol.2,p.397.[445]Biharal-Anwar,vol.94,p.48.[446]Wasa’ilash-Shi‘ah,vol.4,p.1220.[447]Surahal-Ahzab33:56.[448]Surahas-Saffat37:181.[449]Surahas-Saffat37:79.[450]Surahas-Saffat37:109.[451]Surahas-Saffat37:120.[452]Biharal-Anwar,vol.16,p.98.[453]Biharal-Anwar,vol.84,p.277.[454]Surahan-Nisa’4:86.

5ChapterBibliography

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Wasa’ilash-Shi‘ah.Zaydibn‘Ali.

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