TheRadianceoftheSecretsofPrayerMuhsinQara'ati-XKP

Published:2014Tag(s):islamxkp"mohsinqarati""muhsinqaraati"prayerssalat"islamicmobility"

1ChapterForeword

IntheNameofAllah,theAll-beneficent,theAll-mercifulThepreciouslegacyleftbehindbytheHolyProphet’sHousehold{ahlal-Bayt}(maypeacebeupon

them all) and their followers’ preservation of this legacy from the menace of extinction is a perfectexample of an all-encompassing school {maktab}, which embraces the different branches of Islamicknowledge.This school has been able to trainmany talented personalities by quenching them from this gushing

fountain.ThisschoolhaspresentedscholarstotheMuslimummahwho,byfollowingtheHolyProphet’sHousehold(‘a),haveoccupiedthestationofclarifyingdoubtsandskepticismsbroughtforthbyvariouscreeds and intellectual currents both inside andoutsideMuslim society.Throughout the past centuries,theyhavepresentedthefirmestanswersandsolutionstothesedoubts.Anchoredintheresponsibilitiesitisshouldering,theAhlal-Bayt(‘a)WorldAssemblyhasembarked

upon defending the sanctity of risalah {messenger ship} and its authentic beliefs—truths which havealwaysbeenopposedbythechiefsandleadersofanti-Islamicsects,religionsandtrends.Inthissacredpath,theAssemblyregardsitselfasafolloweroftheuprightpupilsoftheschooloftheAhlal-Bayt(‘a)—those who have always been ready to refute those accusations and calumnies and have tried to bealwaysinthefrontlineofthisstruggleonthebasisoftheexpedienciesoftimeandspace.The experiences in this field,which have been preserved in the books of scholars belonging to the

schoolof theAhlal-Bayt(‘a),areuniquein theirownright. It isbecausetheseexperienceshavebeenbaseduponknowledge{‘ilm}andthepreeminenceoftheintellectandreasoning,andatthesametime,they are completely devoid of blind prejudice,whim and caprice.These experiences address experts,scholars and thinkers in a manner that is acceptable to a healthy mind and the pure human naturaldisposition{fitrah}.Inabidtoassistthosewhoareinquestoftruth,theAhlal-Bayt(‘a)WorldAssemblyhasendeavored

toenteranewphaseof theseworthyexperienceswithin the frameworkof researchand translating theworksofcontemporaryShi‘ahwritersorthosewho,throughdivineguidance,haveembracedthisnobleschool.TheAssemblyisalsoengagedinthestudyandpublicationofthevaluableworksofpiouspredecessors

andoutstandingShi‘ahpersonalities so that thosewhoare thirsty for the truthcouldquench their thirstfromthisrefreshingfountainbylisteningandembracingthis truth,whichtheHolyProphet’sHousehold(‘a)hasofferedasagifttotheentireworld.It is hoped that our dear readers would not deprive the Ahl al-Bayt (‘a)World Assembly of their

valuableopinions,suggestionsandconstructivecriticismsinthisarena.We also invite scholars, translators and other institutions to assist us in propagating the pure

MuhammadanIslam.WeaskGod,theExalted,toacceptthistrivialeffortandenhanceitfurtherundertheauspicesofHis

vicegerentonearth,Hadratal-Mahdi(mayAllah,theExalted,expeditehisgloriousadvent).ItisappropriateheretoexpressourutmostgratitudetoHujjatal-Islamwa’l-MusliminShaykhMuhsin

Qara’ati for writing the book,[1] and toMr. Mansoor Limba for translating it, as well as to all our

honorable colleagues in accomplishing this task especially the dear ones in the TranslationOffice forundertakingthisresponsibility.CulturalAffairsDepartment

TheAhlal-Bayt(‘a)WorldAssembly[1]

2ChapterPreface

IntheNameofAllah,theAll-beneficent,theAll-merciful

نیملاعلا بر هللا دمحلأ

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

AllpraiseisduetoAllah,theLordoftheworlds,andmaytheblessingsofAllahbeuponourMasterandProphet,Muhammad,andhispureprogeny,andmaythecurseofAllahbeuponalltheirenemies.Today, it is imperative toexplain the teachingsof Islam in theareasof“beliefs”{‘aqa’id}, “laws”

{ahkam}and“morality”{akhlaq}insimplelanguagebasedonQur’anicversesandProphetictraditionstomeettheneedsofthosewhoareinterested.Through divine succor {tawfiq}, the televised presentation of the discussions on “Lessons from the

Qur’an,”waswelcomedbyourreligiouscommunityforsomeyears,andsomeofthesediscussionswerepublished.Thediscussionsonthebasicprinciplesofreligion{usulad-din}andtheDayofResurrection{ma‘ad}{inparticular}areamongthem.Afterthese,discoursespertainingtothebranchesofreligion{furu‘ad-din}werealsomeanttofollow.

However,onaccountofurgentneed,“Hajj”waspresentedtoyouearlier.Now,prayer{salah}isatyourdisposal,thankstotheblessingsofthebloodofmartyrs.Although useful and valuable books and brochures about prayer and other branches of Islam have

alreadybeenpublished, it isstillhopedthatowingtoitsnoveltyofapproach,simplicityofdiscussion,suitableorganizationofthesubjects,andrelianceonampleQur’anicversesandhadiths,[1]thisvolumewouldbeuseful to all readers, particularly teachers,whoarepresenting the truthsof religion in classsessions.Themain referencesused inorganizing thesediscussions are theQur’an, and thehadith, forwhichbothSunniandShi‘ahbookshavebeenutilized.The principal sources being consulted (apart from theQur’an andNahj al-Balaghah)[2] areBihar

al- Anwar,Wasa’il ash-Shi‘ah, Mustadrak al-Hakim, Usul al-Kafi, Man La Yahdhuruh al-Faqih,Ghuraral-Hikam,Kanzal-‘Ummal,andotherswhoseparticularreferencesare indicated in thefootnotes.Inpreparing thecontentsof this treatise,valuable ideasand supplementary suggestionsofferedhave

alsobeenutilized,whichareherebyacknowledgedwithprofoundgratitude.ThepositiveaspectsofthisbookarerelatedtotheluminousstatementsofGod,theProphet(S)[3]andtheinfallibleAhlal-Bayt[4](‘a)[5]andwrittenwiththeirblessings.Anyweaknesses,however,aremine.The translations of Qur’anic verses and hadiths are relatively free translations and sometimes

accompaniedbyexplanationsandaddenda.ItshouldnotremainunsaidthatthecontentofthisvolumehasbeenshownearlierinthestatetelevisionoftheIslamicRepublicofIran.Ithasbeenputintowritingwithsomecorrectionsandmodifications.I beseechGod, the Exalted, for sincerity of intention {ikhlas}, dedication to purpose {tawfiq} and

eloquence in speech and writing. I hope that this trivial attempt at inclining people toward the greatobligatoryactofprayerisfruitfulandplaysavitalroleinthedisseminationofIslamicculturethroughouttheworld—an obligationwhich is incumbent upon each of us. It is also hoped that by clinging to itsreligiousidentityandrichIslamicculture,ourgreatIslamicnationcanserveasaformidablestrongholdoftruthandastrongrefugeforthedeprivedonesoftheworld.Verily,HeistheBestowerofSuccess{innahuwaliat-tawfiq}.MuhsinQara’ati

Ramadhan1410AHFarvardin1369AHS(CircaMarch-April1990)

[2][3][4][5][6]

3ChapterWorship{‘ibadah}

Before embarking on the discussion of prayer, I shall deal with the meanings, philosophy and

dimensionsofworship{‘ibadah}andservitudeastheyarethespiritofprayer.Whyworship{‘ibadah}?Worship {‘ibadah}means the expression of abasement {dhillah}, the highest form of humility and

homage,beforeGod.As to its importance, it is enough to state thatworship is thepurposebehind thecreationof allbeingsand themission{bi‘thah}of theprophets (‘a) (the creationalworld {‘alam at-takwin}andthelegislativeworld{‘alamat-tashri‘},respectively).Godsays:

﴿ نودبعیل الإ سنإلا و نجلا تقلخ ام ﴾و

“IdidnotcreatethejinnandhumansexceptthattheymayworshipMe.”[1]Themissionofalltheprophets(‘a)hasbeentoinvitethepeopletoworshipGod:

﴿ توغاطلا اوبنتجاو هللا اودبعا نأ الوسر ةمأ لك يف انثعب دقلو ﴾

“CertainlyWeraisedanapostleineverynation{topreach:}‘WorshipAllah,andkeepawayfromtheRebel’.”[2]So,theobjectivebehindthecreationoftheuniverseandthemissionoftheprophets(‘a)hasbeenthe

worshipofGod.However,itisclearthatGod,theExalted,isinnoneedofourworship:

﴿ مكنع ينغ هللا نإف ﴾

“YetAllahisIndependentofyou.”[3]Thebenefitofworshipreturnstotheworshippersthemselves,assimplyasthepupils’decisiontostudy

theirlessonsistotheirownadvantageandhasnogainfortheteacher.ReasonsforWorshipThefollowingreasonspersuademantoworshipandserveGod:1.GreatnessofGodWhenmanseesthegreatnessandmagnificenceofGod,heunconsciouslyfeelshumbleandweakbefore

Him,justasapersonwhoregardshimself insignificantbeforeadistinguishedpersonandscholar,alsohonorsandrespectshim.2.FeelingsofDependenceMan’s nature is such that he feels humble before some one upon whom he is dependent. Our very

existencedependsuponthewillofGodandweneedHimallthetime.Thisfeelingofneedanddeficiency

urges man to worship God—for only He is the Ultimately Perfect and Independent. It is stated insome hadiths that if there were no death, poverty and sickness, some people would never humblethemselvesbeforeGod.3.AwarenessofblessingsMan loves to possess and enjoy blessings. Remembering the abundant blessings ofGod can be the

strongest motive for worshipping Him. In the litanies {munajat} of the infallible Imams (‘a), theblessings of God, including those that are related to those prior to the birth of man, are initiallymentioned,andinthiswaymanshowshislovetoGodandthanhehumblypresentshisrequests.Godalsosays:

﴿ فوخ نم مهنمآو عوج نم مهمعطأ يذلا ٭ تیبلا اذه بر اودبعیلف ﴾

“LetthemworshiptheLordofthisHouse,whohasfedthem{andsavedthem}fromhunger,andsecuredthemfromfear.”[4]Inanotherverse,manisaskedtoworshipGodwhocreatedhim.4.Humannature{fitrah}Worship is an instinctive and integral part of humannature.Being innate,man sometimes treads the

correctpathandworshipsGod.Whenmisled,heisdrawntotheworshipofthesun,stones,wood,thecow,money,spouses,andtaghuts.[5]Theprophets(‘a)havenotcometoinstillthesenseofworshipinman.Rather,theirmissionistoguide

thisnaturaldispositionintherightdirection.‘Ali(‘a)said:

هتدابع ىلإ ناثوألا ةدابع نم هدابع جرخیل قحلاب ادمحم هللا ثعبف .

“GodthussentdownMuhammadintruthtostopHisservantsfromidol-worship,andinvitethemtoHisworship.”[6]Most of the Qur’anic verses related to worship invite people to the divine unity in worship

{tawhid fi’l-‘ibadah}andnot to the spiritofworship,because that spiritofworshipalreadyexists inman. It is like thedesire for foodwhichexists in every infant, but if it isnotguided,hewill eatmudinsteadoffoodandenjoyeatingit!Wereitnotfortheleadershipoftheprophets(‘a),thedirectionofthisinstinctwouldbeelsewhere,and

insteadofGod,falseandfutiledeitieswouldbeworshipped.JustasduringthefortydaysoftheabsenceofHadhrat[7]Musa (Moses) (‘a), the people through the temptation of Samiri startedworshipping thegoldencalf.RoleofWorshipWorship means devoting all the dimensions of life to the divine will and pleasure. Giving divine

meaningtoallactivitieshassignificanteffectsonthelifeofman,someofwhicharethefollowing:1.MakingthePerishablePerpetualManandallhiseffortswillperish,butwhateverisdoneforHispleasurewillremainasanasset.The

HolyQur’ansays:

﴿ قاب هللا دنع ام و دفنی مك دنع ام ﴾

“ThatwhichiswithyouwillbespentbutwhatiswithAllahshalllast.”[8]

Italsosayselsewhere:

﴿ ههجو الإ كلاه ءيش لك ﴾

“EverythingistoperishexceptHisFace.”[9]2.ChangingtheMaterialIntotheSpiritualIf the purpouse behind {man’s} deeds be a Godly one if man could set the intention, motive and

directionofhisactivitiesalongthepathofthedivinewill,andconducthimselfasatrueservantofGod,even hismundane acts such as eating, dressing, traveling, visiting, housekeeping, studying, and all hisdailychoreswouldbecomespiritual.Onthecontrary,sometimeseventhemostsacredofworks,ifdonewithmaterialisticandworldlymotives,couldlosetheirworth.3.IndividualandCollectiveDevelopmentWorship ofGod demands a total disregard of personalwhims and caprice; non-glorification of any

race,garment, language, land, andcity; associationwithGod, theUltimatePower andPerfection.Andgratitude to the Bestower of blessings. Taken together, they play an important role in the intellectualdevelopmentoftheindividualandsocietycollectively.WorshipmeansmovingalongthestraightpathofGod:

﴿ میقتسم طارص اذه ينودبعا نأو ﴾

“WorshipMe.Thisisastraightpath.”[10]

﴿ ةالصلاو ربصلاب اونیعتساو ﴾

“Andtakerecourseinpatienceandprayer.”[11]Also, worship individually protects human beings from caprice, sin and temptation, and a devoted

societythatworshipsGodconsciouslyrejectstheworshipoftaghuts,tyrantsandsuperpowers.‘AllamahIqbalLahurisaid:

درک مدآ ىگدنب ىرصب ىب زا مدآ

درك مج و دابق رذن ىلو تشاد ىرهوگ

تسا رتتسپ ناگس ز ىمالغ ىوخ زا ىنعی

درك مخرس ىگس شیپ ىگس هك مدیدن نم

Duetoalackofinsight,manservesanotherman,Hepossessedagembutgaveittoothers,Heisworsethandogsinhisslavishdemeanor,

Ihaveyettoseeadogbowdownbeforeanother.Worshipimprovesindividualsaswellassocieties.Inmostcases, thecorruptioninsocietyemanates

from,andiscausedbytheinclinationtoworshipanyother,besidesGod.DimensionsofWorshipInthecultureofIslam,worship{‘ibadah}ishigherthanitsmanifestationssuchasprayerandfasting.

Actswhicharebeneficialtothepeopleareallactsofworship.WeshallpointtosomeactivitieswhicharereckonedasactsofworshipinIslam:1.ReflectionontheHandiworkofGodImamas-Sadiq[12](‘a)said:

هللا رمأ يف ركفتلا ةدابعلا امنإ ، موصلا ةو ولصلا ةرثك ةدابعلا تسیل .

“Worship {‘ibadah} is not excessive praying and fasting. Verily, worship is reflection on thehandiworkofAllah.”[13]ReflectionthatmakeshumanbeingsbetteracquaintedwithGodhasbeenregardedasanactofworship.2.EarningaLivingTheMessengerofAllah(S)said:

لالحلا بلط اهلضفأ ءزج نوعبس ةدابعلأ .

“Worshiphasseventyparts,thebestofwhichistoearnalawful{halal}(income).”[14]3.SeekingKnowledgeTheProphetofIslam(S)said:

اماع نیعبرأ ةدابعك هلمع ناك ىدهلا ىلإ الاضو قحلا ىلإ الطاب دریل ملعلا نم اباب بلطی جرخ نم .

“The act of seeking knowledge in order to refute falsehood and turn deviation into guidance isequivalenttofortyyearsofworship.”[15]4.RenderingServicetothePeopleMany Prophetic traditions assert that service to the people and attending to their problems is far

superiortomanyactsofworshipandoptionalHajjpilgrimage{‘umrah}.InthewordsofSa‘di,[16]

تسین قلد و هداجس و حیبست هب تسین قلخ تمدخ زجب تدابع

Worshipisnothingbutservicetothepeople.Itisnotrosary,prayermatandcassock.5.WaitingfortheGlobalGovernmentofJusticeTheHolyProphet(S)said:

جرفلا راظتنإ ةدابعلا لضفأ .

“The best act of worship is to wait for the relief {faraj} (with the advent of Imam al-Mahdi[17](‘a)).”[18]It is clear that it must also be accompanied by positive and constructive waiting, which paves the

groundfortheestablishmentofthejustgovernmentofal-Mahdi(‘a).Thus,givingdivinecolor{sibghah} toworks increases theirvalueand transforms themintoactsof

worship, at times, even thebest actsofworship.Proper intention is like an alchemy thatmakes everyinvalidmeralintogold.ActsperformedwiththeintentionofseekingnearnesstoGodshallbecomeacts

ofworship.Assuch,itcanbesaidthatthedimensionsandmanifestationsofworshipcannotbecounted.Abenevolentglanceatone’sfatherandmother,orthecountenanceofthe‘ulama’;lookingattheQur’an,theKa‘bah,ajustleader,orabrotherinfaith,arealsoactsofworship.[19]HowWeShouldWorshipThemannerofperformingworshipmustbe learnedfromtheQur’anand theprogeny{‘itrah}of the

Prophet(S)(afterhim)justastheaddressofeveryhousemustbesoughtfromitsowner.Therefore,weneedtoseewhattheversesoftheQur’anandthehadithsoftheInfallibles{ma‘sumin}[20](‘a)considerasthebestactsofworshipandhowthey(‘itrah(‘a))describethem.Letuslookatthestatementsofthepioussaints{awliya’}:1.ConsciousWorshipItisstatedinahadith,thus:

لهاج نم ةعكر نیعبس نم ریخ ملاع نم ناتعكر .

“Two rak‘ahs {cycles or units} of prayer of a scholar {‘alim} are better than seventy rak‘ahs ofprayerofanignorantperson{jahil}.”[21]TheMessengerofAllah(S)said:“Whatisacceptedinprayeristhatwhichisperformedorrecitedon

thebasisofreflectionandconsciousness.”[22]Itisthusstatedinanotherhadith:

ةنوحاطلا رامحك هقف ریغ ىلع دبعتملأ .

“Hewhoworshipswithout understanding anddiscernment is like the donkeyof amill but does notadvance.”[23]Itisessentialforthepersontoknowwhatheisdoingandreciting,andwhoheisaddressing,withtotal

presenceofmindandheart.The Holy Prophet (S) said: “Two rak‘ahs of conscious prayer is better than an unconscious nightvigil.”[24]TheGloriousQur’anstates:

﴿ نولوقت ام اوملعت ىتح ىراكس متنأو ةالصلا اوبرقت ال اونمآ نیذلا اهیأ ای ﴾

“Oyouwhohavefaith!Donotapproachprayerwhenyouareintoxicated,{not}untilyouknowwhatyouaresaying.”[25]Imamas-Sadiq(‘a) said:“Thesinsof theonewhoperforms tworak‘ahsofprayerwhileawareof

whomheisaddressingandwhatheisrecitingshallbeforgiven.”[26]2.FerventWorshipJustasthesickdonotenjoyeatingfood,theunenthusiasticworshipperswillnotalsoacquirepleasure

inworship.Worshipmustbeperformedwithlove,enthusiasm,fervorandpleasureandnotindisposition,languidnessanddespondency.CheerfulnessinworshipisaprivilegepossessedbythepeoplewhoseheartsareenamoredbyHim.Its

ground must also be obtained through gnosis {ma‘rifah} and attention {tawajjuh}. Worship undercompulsionandimpositionleadsnowhere.Imamas-Sadiq(‘a)said:

ةدابعلا مكسفنأ ىلإ اوهركت .ال

“Donotenforceworshiponyourself.”[27]Justasweardentlywishtomeetabelovedpersonoragreatpersonality,wemustalsoardentlydesire

meetingGodandworshippingHim.Theholysaints{awliya’}andtheInfallibles(‘a)wereastonishinglyenamoredby themomentofmeetingGodandworshippingHim. (We shall cite some instancesof it infuturediscussions.)3.SincereWorshipSinceritybestowsvalueandcredit toactsofworship.Anyactofworshipnotpurelyfor thesakeof

Godbutoutofostentation,hypocrisy,demagogyandadvertisementisdevoidofvalue,andnotacceptedbyGod.TheGloriousQur’anstates:

﴿ ادحأ هبر ةدابعب كرشی الو ﴾

“AndmakenoneshareroftheworshipdueuntohisLord.”[28]Imamar-Rida[29](‘a)said:

هنید ىلع هومهتاف ةدابعلاب هسفن رهش نم .

“You should be skeptical about the piety of one who seeks popularity (in society) throughworship.”[30]Such people make use of religion to deceive others. Insincere worship is like a lifeless body and

soullesscorpse.AndtheGloriousQur’anbeautifullystates:

﴿ نیدلا هل نیصلخم هللا اودبعیل الإ اورمأ امو ﴾

“AndtheyareorderednaughtelsethantoserveAllah,keepingreligionpureforHim.”[31]4.WorshippingSubmissivelyHumility{khushu‘}means total attention of the heart to theLord andCherisher and a physical and

mentalstatewhichisworthyof themajestyofGod.WorshippingGodmustbeaccompaniedbyaheartfilledwiththesenseofGod’sgrandeur,anditsowninsignificancebeforeHim.Indescribingtheuprightbelievers,theHolyQur’annoticesthepresenceof“humilityduringprayer”:

﴿ نوعشاخ مهت ولص يف مه نیذلاو ﴾

“Andthosewhoarehumbleintheirprayers.”[32]ThishumilityofheartshouldencompasstheentirebeingoftheworshipperasifhecanseeGodand

feelhisownworthlessnessinfrontofHispowerandglory.Thisisstatedinahadith:

هارت كنأك هللا دبعأ .

“WorshipGodasifyoucanseeHim."[33]Anotherhadithfurtherinformsthus:

عدوم ةالص اهتقول اهلصف .

“Performtheprayerwithinitsappointedtimeinsuchamannerasifitisyourlastprayer(andyouare

biddingfarewelltoprayerandtheworld).”[34]5.WorshippinginPrivateManisnotimmunefromthesnaresofSatan,andsomanyactsofworshiparetaintedwithself-conceit,

ostentationandpublicity.Theway toovercome thisdefect is toworship inprivate.TheMessengerofAllah(S)said:

اهافخأ ارجأ ةدابعلا مظعأ .

“Therewardforanactofworshipdoneinprivateisgreater.”[35]However, this does not apply to congregational acts of worship (such as Friday and other

congregational prayers, andHajj pilgrimage); for, congregational prayer in the mosque is superior toindividualprayerathome.Worshippinginprivate,inmostcases,preventsostentationandadulterationofactsofworship.DangersThreateningWorshipSatan,theavowedandperennialenemyofmanisalwaystryingtoadulteratehisactsofworshipand

renderthemworthless.Hemakesuseofthefollowingways:1.Ostentation{riya’}HewhoworshipsnotforthesakeofGodbuttowintheattentionofpeopleortoearnpopularityanda

certain status is ensnared by Satan, and his acts of worship become futile. This havoc in worshipsometimes occurs in the intention even before the act itself, thus distancing it from the intention of“seekingnearnesstoAllah”{qurbatanilallah}.2.Self-conceit{‘ujb}Satandrawsman,whileinthestateofworship,towardself-conceitbyregardinghisactsofdevotion

asworthyofacceptance,thussendingthemdownthedrain,thoughtheyhavebeenstartedwiththenameofGodandforhim.And,assuch,manisinvolvedinpride.3.SinUndoubtedly,sinseffacethegoodeffectsofdevotionalacts.Aftermonthsofsweatandtoilforhisfarm

andorchardtoyieldfruitsandproducts,asaresultofasingleinstanceofnegligenceafiremightburnalloftheharvestedproducts,thusrenderingallthefarmer'seffortsfutile.Sinisthefireinthecropsofourdevotionsanddeedswhichconsumesthem.In sum, Satan obstructs the pouring of the limpid water into the heart’s goblet, or pollutes and

contaminatesitafterthecontainerisfull,ormakesaholeinthecontainersoastowastethewater.IntheMakarimal-AkhlaqSupplication,Imamas-Sajjad[36](‘a)thusbeseechesGod:

ربكلاب ينیلتبت الو ينزعأ … بجعلاب يتدابع دسفت الو كل يندبع يه لإ .

“OmyLord!LetmebeYourservantbutdonotcontaminatemydevotion{‘ibadah}withself-conceit{‘ujb}…Makemehonorable{‘aziz}butdonotinflictmewithpride{kibr}.”[37]In thewordsof theGloriousQur’an,givingalms{sadaqah},which is amaterial formofworship, istaintedandrenderedvoidbytwittinganyoneforafavordonetohim{minnh}:

﴿ ىذألاو نملاب مكتاقدص اولطبت ال اونمآ نیذلا اهیأ ای ﴾

“Oyouwhohavefaith!Donotrenderyourcharitiesvoidbyreproachesandaffronts.”[38]Planting a shoot does not take much time, but making it bear fruit, keeping it safely growing, and

purgingitofpestsaredifficult.Sometimes,thesinsorspiritualmaladieswipeoffallgoodness.Wereadinahadith:

بطحلا رانلا لكأت امك تانسحلا لكأی دسحلا نإ .

“Verily,jealousyconsumesallgoodnessjustasthefireconsumesfirewood.”[39]Itisstatedinanothertradition:Aproudworshipperandarepentanttransgressor(sinner)bothenteredthemosque.Becauseofhis repentantand regretfulnature, the transgressor reformedhimselfandbecamearighteousbeliever.Owingtohispride,however,theworshipperturnedintoatransgressor.[40]WaysofAvoidingPrideandSelf-Conceit{‘ujb}Amongthemostpotentdangersthreateningworshiparepride{kibr}andself-conceit{‘ujb}.Howcan

onecureornotbecomeinvolvedinthem?Bypayingattentiontothefollowingpoints,onemayavoidorcurethesemaladies:1.Havewereallyworshipped?Sometimes,manisinastateofcompoundignorance{jahlal-murakkab},thinkingthatheisengagedin

worshippingGodwhileinfactheisgoingastrayandgivingextremeimportancetohisworks.Attimes,unpleasantacts seem“gooddeeds” tohimand Iblis (Satan) is active in thiscontext.TheHolyQur’anpointstothis“embellishmentofevildeeds”{tazyin‘amalsu’}insomeofitsverses,someofwhicharethefollowing:

﴿ انسح هآرف هلمع ءوس هل نیز نمفأ ﴾

“Issomeonetheevilofwhoseconductispresentedasdecoroustohim,soheregardsitasgood…”[41]

﴿ اعنص نونسحی مهنأ نوبسحی مهو ایندلٱ ة ویحلٱ ىف مهیعس لض نیذلٱ ﴾

“Those whose endeavor goes awry in the life of the world, while they suppose they are doinggood.”[42]

﴿ مهلامعأ ءوس مهل نیز ﴾

“Theirevildeedsappeartothemasdecorous.”[43]2.Haveouractsofworshipbeenaccepted?Onthediscussionabouttheconditionsandsignsoftheacceptanceofworship,youwillreadthatthe

value of acts of worship and prayer lies in their being accepted. God accepts the worship of themeritorious,piousservants,recognizingtheirspendingandalms-giving.[44]Apersonnotsureoftheacceptanceofhisactsofworshipobviouslycannotbeproudofthem.3.FutileactsofworshipSomesinscorruptandrenderfutileawholelifetimeofprayersandotheractsofworship,andpeople

willreturnempty-handedfromthemarketofdeeds.Weneedtoensurethatourprayersandotheractsofworshiparenotaccompaniedbythosesins.[45]

4.Willweachieveredemption?Anobleendingandfavorablefuturearegreatblessings,whichthedivinesaints{awliya’}havealways

prayedfor.HadhratYusuf(‘a)prayedtoGodthathedieaMuslim(whosubmitstothedivinewill):

﴿ املسم ينفوت ﴾

“Letmydeathbeinsubmission{toYou}.”[46]TheGloriousQur’anstates thatoneof the requestsof themenofwisdom toGod is for them todie

alongwiththegoodones:

﴿ راربألٱ عم انفوتو ﴾

“Andmakeusdiewiththepious.”[47]Requestingguidancealongthestraightpath{siratal-mustaqim}istheprayerforconstancyalongthe

path,andtheHolyQur’andescribesthefinalendingasbelongingtothepious:

﴿ نیقتملل ةبقاعلٱ ﴾و

“AndtheoutcomewillbeinfavoroftheGod-wary.”[48]WasnotSatanwithallthoseactsofworshipexpelledfromthekingdomofGod?Weretherenotthose

who, after a whole lifetime of prayers and other acts of worship, passed away in the worst state ofmisguidance?So,onemustnotbeproudofthepresentstate!5.ComparingactsofworshipandblessingsWhateverwehaveisfromGod.Theblessingsofhealth,activelimbs,faculties,andsustenanceareall

divinegraces.SuccessinworshipalsooriginatesfromHim.WearetotallyenvelopedbyHisblessings.Inordertoattainfelicityandbliss,Heinvites,guides,encourages,andprovidesuswithopportunities.HeacceptsusinHispresenceineveryplace,time,circumstance,age,andconditionthatwemaybein.

Healsoacceptstherepentant.Heisnottiredofhearingrepetitivepetitionsandpleadings,nordoesHefallshortofentertainingHisservants.He accepts unworthy acts of worship and compensates them worthily. He overlooks shortcomings

becauseHisfavorsandblessingsareboundless.What is thevalueofouractsofworshipcomparedtoHisBenevolence?“AndwhatistheworthofourdeedsincomparisontoHisfavors?”6.ComparingactsofworshipandcomplacenciesWhicharegreaterinnumber,ouractsofworshiporourcomplacenciesandsins?TheHolyQur’anhas

statedmanytimes:

؟﴿ نوبهذت نیأف ﴾

“Sowhereareyougoing?”[49]Canourprayersandactsofdevotionoutweighourmomentsofnegligence,disobedience,shortcomings,

carelessness,andheedlessness?Imamas-Sajjad(‘a)saysinasupplication,thus:

؟ كدودح تاماقم نع تیدعتو كضورف فئاظو نم تلفغأ ام ریثك عم ةلفان لضفب كیلإ لسوتأ تسلو

“OLord!With all this negligence of obligations, violation of limits, and transgressions, how can IcomenearYouthroughoptionalandsupererogatoryacts?”[50]7.ComparingactsofworshipandneedsActsofworshipareourprovisionforthehereafter.Alongandwindingroadisbeforeus.Willthese

actsofworshipsufficeall thiswayandmeetallourneeds?Was the lamentationof ‘Ali (‘a) not loudenoughwhenhesaid,“Oh…forlackofprovision(forthelongway)”?After thisworldlyexistence,weare inneedofGodandHisfavors in thenextstages—inthegrave,

purgatory {barzakh}, Day of Reckoning {mahshar}, and the hereafter. Do all these acts of worshipguaranteeGod’sfavors?AbuDarda’says:

AttheMasjidan-NabitherewastalkaboutthedeedsofthosewhoparticipatedintheBattleofBadrandthosewhogavetheirPledgeundertheTree{bay‘ahar-ridhwan}.Isaid:“Thedevotionandpiousnessof‘Aliisgreaterthanall(excludingtheProphet(S)).”Whentheyrejectedthisclaim,InarratedthisincidentwhichIpersonallywitnessed:“Onenight,Isaw‘Ali(‘a)hidinginapalmplantation.IfollowedhimbutIlosthim.Ithoughthehad

gone home.A fewmoments later I heard his voice lamenting: “OGod!…Alas for the sin that I haveforgottenbutYouhaverecordedinmyaccountofdeeds…Alasfortheburningflameand…”Heweptsomuchtosuchanextentthathebecameunconsciousandmotionless.Ithoughthehadpassedaway.IwenttothehouseofZahra(‘a)toinformherofit.Shesaid:“Thissituationhappensto‘Alioutofhis

fearofGod.”So,webroughtwaterand‘Ali(‘a)becameconscious.Onregainingconsciousness,hesaid:“OAbuDarda’!HowdoyouseemeontheDayofResurrectionwhenIwillbecalledtoaccount,andthewrathofGodwouldbecertainforthesinners?”Iwasdumbfoundedandbrokedown.”[51]Yes, takingpride inour insignificantactsofworshipwithout realizing theextentofourneed for the

mercyoftheLordisanothersignofnegligence.8.Comparingourstateofworshipwiththatofthedivinesaints{awliya’}OuractsofworshipascomparedtothoseofAllah’ssaintsareindeedinsignificant.Notwithstanding

their infallibility, their preeminence in worship, invocation and servitude during their lifetimes wereincomparableforalltime.We who are absolutely defective, weak and dependent need to worship more. Learning about the

qualityoftheirworshippreventsusfrombeingproudofourprayersandotheractsofdevotion.Now,weshallcitesomeinstances:[52]1.TheMessengerofAllah(S)usedtoworshipsoexcessivelythatthisversewasrevealed:

﴿ ىقشتل نآرقلٱ كیلع انلزنأ ام ﴾طه٭

“TaHa.WedidnotsenddowntoyoutheQur’anthatyoushouldbemiserable.”[53]2.Imamal-Mujtaba[54](‘a)said:

اهامدق مروتت ىتح موقت تناك . ةمطاف نم دبعأ ایندلٱ يف ناك ام .

“IhaveneverseenanyonewhosurpassedFatimahinworship.Sheusedtostandinworshiptosuchanextentthatherfeetwouldswell.”[55]3.Imamal-Baqir[56](‘a)said:“ImamZaynal-‘Abidin(‘a)usedtoperformathousandrak‘ahs{units

orcycles}ofprayerdayandnightastheCommanderoftheFaithful(‘a)usedtodo.Hehadfivehundredpalmtreesbesideeachofwhichheusedtopraytworak‘ahsofprayer.[57]

4.Imamal-Baqir(‘a)narrated:IcameinandIsawthatmyfather’sfeetwereswelling;hiscomplexionchanging;hiseyesturningred;hisforeheadbearingthemarkofprostration.Thismademecry.Whenhesensedmypresence,hesaid,“Bringtomethatwrittendocument!”Inthesaiddocument,hereadtomesomeoftheactsofworshipof‘Ali(‘a).Heputitasideandthen

saidwithasigh,“Whocanworshiplike‘Ali(‘a)?”[58]5.While in prison Imamal-Kazim[59] (‘a) sometimeswas in the state of a single prostration from

dawntillnoon,somuchsothatitseemedasifagarmenthadbeenspreadoutontheground.[60]If our infallible personages (‘a) were such, always highlighting their shortcomings in worship and

uttering“WedonotworshipYouthewayYoudeserveit”{ma‘abadnakahaqqa‘ibadatik},istherestillanyroomforprideandself-conceitinrelationtowhatweareperformingas“worship”{‘ibadah}.Sinceouractsofworshipandthatofthedivinesaintsarecheeseandchalkapart,whatshouldwebeproudof?InvalidActsofEorshipWehavestatedthatservitude{‘ubudiyyah},obedience{ita‘ah}andworship{‘ibadah}deservetobe

done to the Creator alone, and anyworship of a phenomenon, human being, creature, or any other isinvalid.Theseinvalidactsofworshipstemmoreoutofignorancethanalienationfromtheguidanceoftheprophets(‘a).IntheGloriousQur’an,God,theExalted,reckonsworshipofanyotherthanHiminvalid,futile,aswell

as unreasonable, for, in seeking assistance fromothers, you ask fromother thanGod, knowing that allpowersbelongtoHim:

﴿ اعیمج هللا ةوقلٱ نإ ﴾

“Thatpower,altogether,belongstoAllah.”[61]Ifyouareseekinghonor,beawarethathonoralsobelongstoGodandisatHisdisposal:

﴿ اعیمج ةزعلا هللا ﴾

“HonorentirelybelongstoAllah.”[62]Ifyouarelookingfordailyprovisionandsustenance,beitknownthatthefalsedeitiesarenottheownersofyoursustenance:

﴿ اقزر مكل نوكلمی ﴾ال

“(ThosewhomyouworshipbesidesAllah)havenocontroloveryourprovision.”[63]Ifyouarehopingforgainorrefugefromharmfromotherdeities,youshouldknowthattheydonothave

thepowertograntanyprofitnorparryanythreat:

﴿ اعفن الو ارض مكل كلمیال ﴾

“(It)hasnopowertobringyouanybenefitorharm.”[64]Ifyouregardthetaghutsassuperiortoyou,beremindedthattheyarealsoservantsofGodlikeyou:

﴿ مكلاثمأ دابع ﴾

“(They)arecreatureslikeyou.”[65]Iftoworshipidolsmeanstoimitatetheancestors,bewarythattheyweremisguided:

﴿ نیبم لالض يف مكئابأ و متنأ ﴾

“Youandyourforefathershavebeeninmanifesterror.”[66]If you thinkon theDayofResurrection thedeities youworshippedwill help, be informed that they

shallnottakeintoaccountyouractsofworship,andtheyshallbecomeyourenemies:

﴿ ادض مهیلع نونوكیو مهتدابعب نورفكیس ﴾

“Noindeed!Soontheywilldisowntheirworship,andtheywillbetheiropponents.”[67]Withoutanyreasonandpurpose,youresortedtootherdeitieswithoutanybasisfortheirworship:

﴿ اناطلس هب لزنی ملام هللا نود نم نودبعیو ﴾

“TheyworshipbesidesAllahthatforwhichHehasnotsentdownanyauthority.”[68]NobodyandnothingisworthyofworshipexceptGod.Itisbecauseeitherthesefalsedeitiesdon’texist

andaremerefigmentsofthemind,ortheyareimpotentandworthlessbeings,or,iftheyeverdoanything,it is just temporary, limited and always accompaniedby a senseof indebtedness andhumiliation. It isthus,notappropriateforahumanbeingtoobeythem.Manshouldnotserve,obey,adoreandsubmittoanybeingifitamountstodisobediencetoGod.Imamal-Jawad[69](‘a)said:

هدبع دقف قطان ىلإ ىغصأ نم .

“Anyonewholistensto(obeys)thewordsofanotherhasworshippedhim!”[70]So,iftheonespeakingisspeakingthetruth,wearethentrueservants,andifheistellinglies,wehavethenworshippedhimfutilely.AndImamas-Sadiq(‘a)hassaidinahadith:

هدبع دقف قلاخلٱ ةیصعم يف اقولخم عاطأ نم .

“AnyonewhodisobeystheCreatorbyobeyingacreaturehasindeedworshippedthelatter.”[71]Assuch,invalidworshipisnotonlyconfinedtotheworshipofstone,wood,thesunandthemoon.The

attachmentoftheheartandsoultoanyungodlyidea,statement,power,andgovernmentisfalseworship.Eventheacceptanceofprofaneculturecanalsobeconsideredasanexampleofinvalidworship.Servitude{‘ubudiyyah}andnotworship{‘ibadah}Outwardworshipandobedienceareuselessiftheyaredevoidoftotalsubmissionto,andacceptance

of thewillofGod.Aservant is supposed tounconditionallyand totally submit toGod.He shouldputasidehispersonallikesanddislikeswhileobeyingthecommandsofGodandHisreligion,andnotcareabouttheapprovalordisapprovalofothers.Thisabsoluteandunconditionalsubmissionisexactlywhatiscalledservitude{‘ubudiyyah}whichisanessentialqualificationforworship{‘ibadah}.Notwithstanding all those accounts ofworship, since he lacked the spirit of servitude, Iblis (Satan)

disobeyedthecommandofGodtobowdownbeforeAdam(Adam)(‘a)andwasthusexpelledfromtherealmofdivinemercy.Arroganceandpride inpeople,notheeding thecallof theprophets (‘a)became thereasonfor their

lack of obedience and servitude {‘ubudiyyah}, as theywished to follow their owndesires.TheHolyQur’anstates:

﴿ متربكتسٱ مكسفنأ ىوهت ال امب لوسر مكئاج املكفأ ﴾

“Isitnotthatwheneveranapostlebroughtyouthatwhichwasnottoyourliking,youwouldactarrogantly?”[72]Italsostateselsewhere:

﴿ امیلست اوملسیو تیضق امم اجرح مهسفنأ يف اودجی ال مث مهنیب رجش امیف كومكحی ىتح نونمؤی ال كبرو الف ﴾

“Butno,byyourLord!Theywillnotbelieveuntiltheymakeyouajudgeintheirdisputes,thendonotfindwithintheirheartsanydissenttoyourverdictandsubmitinfullsubmission.”[73]So, valuable worship is that which stems from servitude {‘ubudiyyah}, submission {taslim} and

willingness{Rida}ofman.WorshipmeanstotalsubmissiontoGodwithacompletenegationoftheself.WhenthedecreeforjihadwasordainedfortheMuslimsduringtheearlyperiodofIslam,someofthem

questioneditandsaid:

﴿ بیرق لجأ ىلإ انترخأ الول ﴾

“WhydidYounotrespiteusforashorttime?!”[74]During the eventof the changingof theqiblah {direction of prayer andother rituals} fromBayt al-

MuqaddastotheKa‘bah,someaskedforthereasonbehindit.TheGloriousQur’ananswers,thus:

﴿ هیبقع ىلع بلقنی نمم لوسرلٱ عبتی نم ملعنل ﴾

“ThatWemayascertainthosewhofollowtheApostlefromthoseturnbackontheirheels.”[75]Another perfect example of submission or servitude toGod is the story of Ibrahim (Abraham) and

Isma‘il(Ishmael)(‘a).ThefathersubmitstothecommandofGodashebringshissontotheappointedplaceforsacrificeandputs theknifeonhisson’sneck.Thesonalsosubmitsandsays,“O father!Dowhateveryouarecommandedtodo.”[76]Ibrahim(‘a)isaperfectexampleofasubmissiveandobedientservantinhiswillingnesstosacrifice

Isma‘il(‘a),inleavingHajar(Hagar)andIsma‘il(‘a)aloneinthebarrendesertofMakkahaswellasinhisreadinesstobethrownintotheblazingfirepreparedforhimbythepeopleofNimrud(Nimrod).ConstancyinWorship

دور هتسویپ و هتسهآ هك تسنآ ورهر دور هتسخ ىهگ و دنت هگ هك تسین نآورهر

Towalkdoesnotmeantorunandstopintermittently,Towalkmeanstomoveslowlybutsteadily.Constancyandsteadfastnessineveryactivityarepraiseworthy;thesameistrueinthecaseofworship.Islamconsiderssmallbutconstantactsofworshipasmorevaluablethangreat,yetinconsistent,good

deeds.TheGloriousQur’anstates:

﴿ هتدابعل ربطصاو هدبعاف ﴾

“SoworshipHimandbesteadfastinHisworship.”[77]TheMessengerofAllah(S)isreportedtohavesaid:

ةرتفلٱ ةدابعلٱ ةفآ .

“The greatest danger against worship is sluggishness (while performing it and at times neglectingit).”[78]Andthissubjectmatterhasbeenrecordedinmanyhadiths:

لق نإ و اهمودأ ىلاعت هللا ىلإ لامعألٱ بحأ نإ .

“ThemostbelovedofalldeedsinthesightofGodisthatwhichismostconstant,nomatterhowsmallitis!”[79]You have to continue for onewhole year whatever activity you start to demonstrate constancy. So,

constancy inworship and the spirit of servitude inman are essential.Being sometimes obsessedwithworship,supplicationandthemosque,andaftersometime,abandoningthosedeedsandbecomingtotallyalientothemisnotatalldesirable.OpportunitytoEngageinWorshipTheassetofalifespananditsopportunitiesshallbetakenawayandfadejustlikethepassingclouds.

One must be wary, make the best use of a passing opportunity and render service to God. In abeautifulhadith,‘Ali(‘a)hassaid:

امهنم ذخف كنم ناذخأی و امهیف لمعاف كیف نالمعی راهنلا و لیللٱ نإ .

“Thedayandnightareworkinginyou.Youalsoworkinthem.Theyaretaking(something)fromyou.Youalsotake(something)fromthem.”[80]However,wearegivenlife,butareunawareofhowwearespendingthisassetdayandnight.Arewe

makingthebestuseofit?TheMessengerofAllah(S)hassaid:

ةعاط اهولعجاف ةعاس ایندلأ .

“Theworldisjustanhour.Spenditinobedience(toGod).”[81]IfundercertaincircumstancesthegroundforworshipandservingGodislimited,onemuststrivehard

tomakeitbroader,gotofreerenvironmentsandworshipGod;for,thelimitationoftimeandplaceisnotanexcuseforonetokeepalooffromtheworshipofGod:

﴿ نودبعاف ى يإف ةعساو يضرأ نإ ﴾

“Myearthisindeedvast.Soworship{only}Me.”[82]EnduringdifficultiesofWorshipWorshippingGodhasaccompanyingdifficultiesstemmingfromthe taghutswhocreatehindrances to

prevent people from focusing onGod; from the irreligious oneswho ridicule the religious ones; fromSatan and the carnal soul that strive to obstruct the human being from theworship ofGod; and otherfactorsthatcreateobstacles.WeretheynotannoyingtheProphetofIslam(S)whenhewasprayingintheKa‘bah?WerethecombatantMuslimsnotgivingtheirlivesforthesakeoftheworshipofGodunderthetortures

ofthetaghuts?WerethelikesofBilalal-HabashinotbeingwhippedinthewayoftheOneTrueGod?

Under no condition or circumstance, whatsoever, did the men of God turn back from God, from Hisworship, from following His religion. Notwithstanding all those afflictions and sufferings sheexperienced,HadhratZaynab[83](‘a)nevermissedthesupererogatorynightprayersalongthewayfrom

Kufah(inIraq)toSham[84]although,becauseofinability,sheperformedthemsitting.During his last night at the hospital, ImamKhomeini (mayAllah be pleasedwith him) also did not

abandontheoptionalprayers.Thepathof truthhasdifficulties thatmust beovercomebygivingone’s life andnot being afraidof

beinghootedorincurringtheenmity(ofpeople).‘Ali(‘a)said:

هلهأ ةلقل ىدهلٱ قیرط يف اوشحوتست .ال

“Inthewayoftruth,youmustnotbeafraidbecauseofthescantinessofitsfollowers.”[85]Sometimes,itispossiblethatbecauseofbuyingsomething,takingameal,orthefallingofaload,we

insistonstopping thebus,but forprayer,weare reluctant to raiseourvoiceandask thebusdriver tostop!PromotionofWorshipThebelieverwhoisdevotedtoGodshouldengageinpromotingthecultureofworship.Heshouldnot

only restrict himself to his own prayer and worship but also acquaint others with God and worship.Exhortingoneanothertotruthandthedutyofconveyingthemessage{tabligh}areincumbentuponeverybeliever.Godcallsonman,afterfaithandrighteousdeeds,toexhortoneanothertotruth,andexhortoneanothertopatienceandthetruth:

﴿ ربصلاب اوصاوت و قحلاب اوصاوت ﴾و

“Andenjoinoneanotherto{follow}thetruth,andenjoinoneanothertopatience.”[86]If ten smokers inhabit a community,manypeoplewill become familiarwith smokingwithin a short

period.Thepresenceofonlya fewcorrupt elements is enough tocorrupt anentirecity.WhycannotanumberoffaithfulworshippersthenacquaintthepeoplewithGodandmaketheenvironmentcongenialfortheworshipofGod?Withutmosteffort,athome,school,office,city,andvillage,wemustplanfortheadvancementofourowndivineobjectives,andputintoactionwhateverwecanalongthispath.DutyanditsConditionsAfter dealing with the importance of worship and the dangers threatening it, one must know the

conditionsnecessaryforworship.Havingduty{taklif}isconsideredasman’sgreatdistinction.Manistherecipientofdivinegraceand,

thereby, obliged {mukallaf} to perform certain duties as God’s vicegerent on earth. This honorabledistinctionmustbecelebratedbyhim.Oneof the ‘ulama’alwaysused to celebrate the anniversaryof his attainmentof puberty {bulugh},

saying:“Onthisday,Iassumedresponsibilitytoperformdivineduties!”Justaspeoplefelicitatesomeoneonhiselectiontothepresidencyandtheparliament,orappointment

asminister,etc.becausethepublichonorhimwitharesponsibility,thedayofattainmentofpubertyandacceptanceofresponsibilitysetbyGodisalsoablessedandauspiciousday.Now,weshallbrieflypointouttheconditionsoftheassumptionofthisresponsibilityorduty:1.Puberty{bulugh}Onreachingtheir15thand9thlunaryearrespectively,boysandgirlsattaintheageofresponsibility.Of

course,sonsmightattainmaturitypriortothestatedages.[87]There are also other types of maturity {bulugh} apart from this one in terms of worship and

responsibility,theperformanceofwhatisobligatoryandrefrainingfromwhatisforbidden.Forexample,thereis“politicalmaturity,”whichincludesintellectualgrowth,anawarenessofthepoliticalconcernsofsociety,correctpoliticalthought,andobedienceshowntodeservingleaders.Qasim, sonof Imamal-Mujtaba (‘a),whowasmartyred inKarbala’ said tohisuncle, the infallible

Imam of the time (Imam al-Husayn (‘a)): “If the government is in the hands of a taghut like Yazid,[88]death in thewayof fightingagainsthim is sweeter thanhoney forme.”This implieshispoliticalmaturity.“Economicmaturity”meanstheunderstandingoftheproperutilizationofwealth,beithisownorthat

ofothers.TheHolyQur’anstates:“Turn over thewealth of the orphans (to them)when you feel that they have attained enough

maturitytoreasonablyspenditinbusiness,tradeandthelike.”[89]“Marital maturity” expects both the man and woman, apart from attaining maturity in terms of

assumptionofresponsibility,tohaveacquiredthecapabilityofmanagingtheirlivesandperformingthecorrespondingduties,for,inthisissuemerephysicalmaturityandlegalagearenotenough.SomeRemindersa)Wehavesaidthatpuberty{bulugh}isarequisiteofresponsibility,butthisdoesnotmeanthatthose

who have not yet attained maturity are totally exempted. In some cases, the Glorious Qur’an alsoaddressestheyoung,givingorderstothem.Forinstance,theyarenotsupposedtoenterahouseorroomwithoutpermission,andmusttakepermissionbeforeenteringaroomattheprivaterestingtimeoftheirparents.[90]Andalso,HadhratLuqmanthuscommandshisson:

﴿ ركنملٱ نع هنٱو فورعملاب رمٱو ة ولصلٱ مقأ ىنب ای ﴾

“Omyson!Maintaintheprayerandbidwhatisrightandforbidwhatiswrong.”[91]b)Although puberty is a requisite for accountability, parents are nevertheless supposed to acquaint

their children prior to puberty with the religious rites and traditions, such as prayer and fasting.Sometimes, they are advised to punish them with the aim of showing their seriousness and the direconsequenceofneglectingprayersandotherduties.c)Pubertyisarequisiteforaccountability,butifayoungpersoncausesfinancialdamagetosomeone,

his parents should provide compensation, because accountability to people is separate from theaccountabilitytoGod.d)Maturityisarequisiteforaccountability,butyoungpeoplehaverewardsfortheirgooddeedsyet,if

theycommitamistake,saysomethingunpleasant,ordosomethingbad,thereispunishmentforthem.2.StrengthStrength and capability are requisites for accountability. Anyone who is incapable of performing a

certain task is not accountable for it. Concerning the divine duties, this parameter of strength is alsoobserved.Godthussays:

﴿ اهعسو الإ اسفن فلكن ﴾ال

“Wetasknosoulexceptaccordingtoitscapacity.”[92]TheQur’analsostates:

﴿ جرح نم نیدلٱ يف مكیلع هللا لعج ام ﴾

“Hehaschosenyouandhasnotplacedforyouanyobstacle(aswellaspressureanddifficulty)inreligion.”[93]This refers to pressure beyondman’s capacity, for religiosity also has corresponding pressure and

struggle.Even in the case of jihad,which entails broader predicaments and difficulties, theQur’an does not

includethesick,infirmandblindaswellasotherindividualswhoareincapableofperformingjihad.[94]3.Freewill{ikhtiyar}Ifsomeoneiscompelledtocommitacertainsinfulact,orhinderedbyforcefromfulfillingacertain

duty, he cannot be called to account. It means that a requisite of fulfilling an obligation is freewill{ikhtiyar} and freedomof action.Under compulsion and in an emergency, the verdict about a certainissue is different.Anexample is the casewhena taghuti places hindrances in thewayof aMuslim’sperformance of theHajj pilgrimage, or the case of someone who is dying of hunger and no food isavailableforhimexceptahumancorpse.4.Intellect{‘aql}Intellect {‘aql} and common sense {shu‘ur} are the criteria of man’s maturity and his duty.

Accountability,liabilityandresponsibilityarealsoundertakenonthebasisofone’slevelofintellect,andthosewho lack intellect have no obligation and as such, no punishment or reward. In someProphetictraditions, theintellecthasbeenreckonedasthefirstcreatedentityandtrueservitude{‘ubudiyyah}asemanatingfromtheintellect.Andinthebooksonhadith,thediscussionabouttheintellecthascomefirstcomparedtoothersubjects.[95]InIslam,anythingthatbefogsthemind(suchasalcoholicbeverages)isunlawful{haram}andanything

thatenhancestheintellectandunderstandingisencouragedsuchasteaching,learning,research,traveling,consultation,etc.ConditionsfortheSoundnessofWorshipThe value of worship lies in its soundness and correctness, which depend on two key factors: (1)

soundnessofthepurpose,and(2)soundnessofitsform.Letusdealfirstwiththe“purpose”.Seekingdivinepleasureandattemptingtoperformone'sdutymust

be of man's purpose in worship. Therefore, an act of worship which is performed with ostentation{riya’},orismeanttowinpeople’sattentionandapproval,orperformedwiththeexpectationofpraisefromoneotherthanGod,istantamounttothecommissionofpolytheism{shirk}.Ofcourse,ifpeopletakenoticeofsomeone’ssincerework,thereisnothingwrongwiththat.[96]In addition to its being unlawful {haram}, ostentation inworship also renders it invalid.Onemust

strivehardsothatthepureintentionforworshipisnotmixedwithungodlymotives.Regardingsincerityinaction,Imamas-Sadiq(‘a)hassaid:

هللا الإ دحأ هیلع كدمحی نأ دیرت ال يذلا صلاخلٱ لمعلٱ .و

“And the sincere deed is that you do not expect any appreciation and eulogy from anyone exceptGod.”[97]Ontheeffectsofsincerity,theMessengerofAllah(S)isreportedtohavesaid:

هناسل ىلإ هبلق نم ةمكحلٱ عیبانی ترج الإ احابص نیعبرأ لج و زع هللا دبع صلخأ ام .

“ThereisnoservantofAllah,theGloriousandDignified,whosincerelyworshipsHimforfortydays

withouthavingspringsofwisdomflowfromhishearttohistongue.”[98]Sincerityisanacademythatproducessagesandmenofwisdomafteraperiodoffortydays.Letusnowdealwith“theformofworship”.An act ofworship is correctwhen it is performed in exactly the same form,method andmanner as

specifiedbyGodandortodoxteaching,andnotaccordingtopersonalwhimsormannerscontrarytothedictatesofreligion.TheMessengerofAllah(S)said:

ةنسلٱ ةباصإب الإ ةین وال لمع وال لوق .ال

“Nosaying,actionorintentionisvaluableunlessitisdoneaccordingtothesunnah.”[99]So, the form of worship must also be learned from the holy saints {awliya’}. Hadhrat Ibrahim (‘a)beseechesGodtoshowtohimthecorrectformofworship:

﴿ انكسانم انرأو ﴾

“Andshowusourrites{ofworship}.”[100]Onemustfaithfullyobservethecommandsfortheprayertobeshortened{qasr}orperformedinfull

{tamam},therecitationinprayermustbeloudorsilent,thenumberofrak‘ahs,andthelike,otherwiseitwillhavenovalueatall.Thesameistrueifitissaidthatthereisahiddentreasurea100stepsaway,whichyoumayposses,if

youtake98or102steps,youwillnotpossessitandyoureffortswillbeuseless.Similarly,ifyouwanttocontactacertainpersonoramunicipalitybyphone,bydialingonedigitmore

orless,youwillbeconnectedtoanotherpersonoranothermunicipality.So,inworshiptheformwhichiscommandedmustbestrictlyfollowed.Itislikethegroovesofakey,whichiftheybecomealittletoofineorrough,willnolongeropenalock.Ontheinterpretationofverse{ayah}189ofSurahal-Baqarah,“Andcomeintohousesfromtheir

doors,”Imam al-Baqir (‘a) said: “It means that you have to perform an act according to itscommand.”[101]MotivesBehindChangingtheFormofWorshipThe Holy Qur’an cites numerous cases on how the past communities incurred divine wrath and

chastisementbychangingtheformofworship.Themotivebehindthischangehasassumeddiverseforms.WeshallmentionanexamplefromtheQur’anforeachofthesecases:1.ChangingtheformoutofObduracyGodcommanded theChildrenof Israel {Bani isra’il} to utter theword “hattah” (whichmeans, “O

God forgive us andwipe off our sins”) at the time of entrance to the holy land. Out of derision andobduracy,theychangeditandinsteadsaid,“hantah”(whichmeans“wheat”).GodventedHiswrathuponthemandbroughtthemtoperdition.[102]2.ChangingtheFormoutofFalseEnlightenmentIn Islam, fourmonths aredeemed sacred{haram} inwhichwagingwar is forbidden.The imposed

ceasefirecovers three successivemonths,namely,Dhu’l-Qa‘dah,Dhu’l-HijjahandMuharram,andoneseparatemonth(Rajab)whichhavebeendescribedasawholebytheHolyQur’anas the“foursacred(months)”{arba‘atunhurum}[103]inwhichfightingisprohibitedexceptintheformofdefense.Outof their personaldesire and false enlightenment, somepeopleused to interchange thesemonths,

settingtheminadvanceorotherwise,andsaying:“Whatisthedifference?Thepointisthateveryyear,weshould not wage war for four months.” The Glorious Qur’an condemned this changing of the sacredmonths,regardingitasasignofunbelief{kufr}.[104]3.ChangingtheFormoutofSanctimonyItreferstotheworkofthosewho,underthegarbofreligionandreligiousruses,wanttosatisfytheir

carnaldesires, andbymeansof this, theywish to relieve their conscienceandcircumvent the lawsofGod.AnexampleofthiscanbefoundinthehistoricalaccountoftheChildrenofIsrael.SinceGodhadforbiddenthemtocatchfishontheSabbath,theyconstructedsmallpoolsnearthebody

ofwaterinwhichtheyplacedthefishescaughtadaybefore,andtookthemthenextdaysaying,“WehavenotcaughtfishesontheSabbath!”ThiseventhasbeendescribedandcondemnedinsomeversesoftheHolyQur’an.[105]ConditionsfortheAcceptanceofActsWorshipApartfromtheircorrectness,actsofworshiphaveconditionsfortheir“acceptance”and“perfection”.

It means that by observing them man will attain nearness to Allah, spiritual growth and influenceindividualaswellassociety.Sometimes, an act ofworship is correct but does not lead to spiritual growth, just like amedicine

whichdoesnothealthepatient.At times,anactofworshiprelievesusfromthepunishment(ofabandoning it)butdoesnotmakeus

belovedofGod.Theconditionsfor theacceptanceofdeedsandactsofworshiphavebeenstated inQur’anicverses

andProphetictraditions.Someofthemarethefollowing:[106]1.Ideologicalcondition;2.Politicalcondition;3.Moralcondition;4.Economiccondition;5.Socialcondition;6.Familialcondition.Beforeexplainingtheabove,itmustbeemphasizedthatmanshouldstrivehardfortheacceptanceof

hisactsofworshipandtobenefitfromhisspiritualendeavors.‘Ali(‘a)said:

لمعلٱ ىلع مكنم ةیانع دشأ لمعلٱ لوبق ىلع اونوك .

“Paymoreattentiontotheacceptanceoftheactthanyoudototheactitself.”[107]Foracceptanceinacertainposition,apersonmaypossiblyberequiredtoacquireanentrancecardandtoactaccordingtotheapparentrules,butintheinterviewhewillberejectedforreasonssuchasmoralcorruption,badrecord,etc.Itisalsopossiblefortheactofworshiptohavebeenperformedproperlyaccordingtothedivinerules,butitwillnotbeacceptedbyGodforcertainreasons.Isitnotsometimesobservedthatcorrectworksdonebyunauthorizedpersons,insteadofbeingappreciatedarecriticized?!Why?Becauseacceptancedependsoncertainconditionswhichshallnowbediscussed.1.Ideologicalcondition:FaithinGodLackoffaith{iman}rendersdeedsfutile:

﴿ هلمع طبح دقف نامیإلاب رفكی نمو ﴾

“Shouldanyonerenouncehisfaith,hisworkshallfail.”[108]ThosewhobuildthemosquesofGodshouldbebelieversinGodandthehereafter:

﴿ رخآلٱ مویلٱ و هللااب نمآ نم هللا دجاسم رمعی امنإ ﴾

“OnlythoseshallmaintainAllah’smosqueswhobelieveinAllahandtheLastDay.”[109]Anditistherighteousdeedofabelieving{mu’min}manandwomanthatbringsaboutpurelife:

﴿ ةبیط ةایح هنییحنلف نمؤم وهو ىثنأ وأ ركذ نم احلاص لمع نم ﴾

“Whoeveracts righteously, {whether}maleor female, shouldhe (or she)be faithful—Weshallrevivehimwithagoodlife.”[110]AnyonewhodeniesGodhasperformednodeedforwhichheshouldexpectreward.TheHolyQur’an

regardsthedeedsofunbelieversjustlikeashesthatwillbeblownbythewindonawindyday,andthus,nothingwillbeleftofthem.2.Politicalcondition:Guardianship{wilayah}Correctanddivinelyordainedguardianship{wilayah}directsalltheservantsofGod,actsofservitude

(toHim),prayer,Hajj pilgrimage, jihad and others, along the divine path. It is like Iranwhich today,having theguardianshipof the jurist{wilayahal-faqih}, isprogressing.On thecontrary,otherMuslimcountries,notwithstandingtheobservanceofprayers,fastingandotherstherein,areinanabjectstateduetoincorrectleadership.Theleaderofsocietyislikethedriverofavehicle.Ifallthepassengersaresmart,neatandcourteous

butthedriverisdrunkorthewayisaltered,mishapisintheoffing.Butifthedriverismorallysoundandwell-experienced,nomatterifallthepassengersareold-fashionedanduntidy,thisjourneywillendatitsdestination.Inahadith,Imamal-Baqir(‘a)isreportedtohavesaid:

لوبقم ریغ هیعسف هللا نم هل مامإ وال هسفن اهیف دهجی ةدابعب هللا ناد نم .

“AnyonewhohasfaithinGodandalsoperformsonerousactsofworship,buthasnodeservingImamfromAllah,hiseffortsareuseless.”[111]Ifthedivinelyordainedleaderhadbeenallowedtorule,theworshipofGodwouldnothaveledtothe

worship of the taghut; the heavenly laws would not have turned into superstitions; the Fridaycongregational prayers, in all their splendor, would not have been conducted for the interest ofthetaghuts;andtheHajj—thismanifestationofthepowerandhonorofIslamandtheMuslims—wouldnothavebeentransformedintosomethingunproductiveorfortheadvantageofrulersalientoIslam.Wereadinahadith:

المع هل هللا عفری مل انلوتی مل نمف .

“Whoevershallnotacceptourguardianship{wilayah}(and leadership),hisdeedsalsoshallnotbeacceptedbyGod.”[112]Hadhrat ‘Ali (‘a) said: “We are the “door of Allah” {bab Allah} and the way of Allah will be

introducedandknownthroughus.”[113]So,wilayahisaconditionfortheacceptanceofactsofworship.Alongwithit,theremustalsobeGod-wariness{taqwa}.Imamal-Baqir(‘a)said:

عرولٱ و لمعلاب الإ انتی وال لانت ام .و

“Thereisnothinginthelineofourleadershipexcept(good)deedsandpiety{wara‘}.”[114]3.Moralcondition:God-wariness{taqwa}The story of the two sons ofAdam (Adam) (‘a) is recorded in theGloriousQur’an. Both of them

offeredsacrifices.Thesacrificeofferedbyoneofthemwasacceptedwhilethatoftheotherwasnot.Godsays:

﴿ نیقتملا نم هللا لبقتی امنإ ﴾

“AllahacceptsonlyfromtheGod-wary.”[115]Ithasbeennarratedthatuponenteringthemarket,acertainpersonstoletwoloavesofbreadandtwo

pomegranates.Hethengavethetwoloavesofbreadandthetwopomegranatestothepoor.Hewasasked:“Whatkindofworkisthis?”Heanswered:“Godgivesonepunishmentforeverysincommittedbuttenrewardsforeverygooddeed

done.Bystealingthosetwoloavesofbreadandtwopomegranates,Icommittedfoursins,butsinceIgavethesametothepoor,Ihavegainedfortyrewards.Iffoursinsaresubtractedfromfortyrewards,thirtysixrewardswillremain.”Itwassaid tohim:“Ten times thereward is for theonewhodoesgooddeedson thebasisofGod-

wariness{taqwa}.SpendingstolenorusurpedpropertyinGod’swayhasnoreward.Haveyounotread,“InnamayataqabbalAllahuminal-muttaqin”{Verily,GodacceptsonlythosewhoareGod-wary}?!”4.Economiccondition:GivingpeopletheirrightsAddressingtheneedsandrightsofthedeprivedoccupiessuchadegreeofimportancethatsometimes

theacceptabilityoftheactofworshipdependsuponit.Payingthepoor-rate{zakat}[116]andearningalawfulincomearesomeexamples.Imamar-Rida(‘a)says:

هت ولص لبقت مل كزی مل و ىلص نم .

“The prayer of one who prays but does not give zakat (and other Islamic taxes) shall not beaccepted.”[117]In anotherhadith, ‘Ali (‘a) says toKumayl: “When your food is not acquired through lawful {halal}earning,Godwillalsonotacceptyourglorification{tasbih}andthanks-giving.”[118]5.Socialcondition:WishingotherswellThe preservation of society, brotherhood, and awholesome relationship amongMuslims, are of the

utmost importance. There fore any saying or action that disrupts good relationships is prohibited.Backbiting{ghiybah},suspicion{su’izann},malevolence,severanceofties,peevishnessandenvyaresomeofthevicesandactionsthatcausethenon-acceptanceofworship.TheMessengerofAllah(S)said:

هبحاص هل رفغی نأ الإ ةلیل و اموی نیعبرأ همایص وال هتالص هللا لبقی مل ةملسم وأ املسم باتغٱ نم .

“TheprayersandthefastingforfortydaysofonewhobackbitesagainstaMusl[119]TheProphet(S)alsosaid:

نارجهلٱ عم لبقتی ال لمعلٱ نإف ، كیخأ نارجهو كایإ ! رذابأ ای .

“OAbuDharr!Keepalooffromseveringtieswithyourbrotherinfaithasthedeedsoftheonesdoingsoarenotaccepted.”[120]Imamas-Sadiq(‘a)said:

ءوس هیخأ ىلع رمضم وه و المع نمؤم نم هللا لبقی .ال

“God does not accept the deeds of any believer who has bad intentions against his brother infaith.”[121]Imamas-Sadiq(‘a)alsosaid:

لسعلٱ لخلٱ دسفی امك لمعلٱ دسفی قلخلٱ ءوس نإ .

“Verily,badbehavior(towardthepeople)spoils(good)deedsjustasvinegarspoilshoney.”[122]Inconclusion,speakingillofothers,badintentionsagainstothers,severingtiesoffriendship,backbitingand the like which weaken the social bonds of Muslims, are considered among the obstacles to theacceptanceofworship.Therefore,supplicantsandworshippersshouldhaveafirmreligiousrelationshipwiththeservantsofGodsothattheiractsofworshipmightbecomeworthyofacceptance.6.Familialcondition:GoodbehaviorIslamestablishesastronginterconnectionbetweendevotion,politics,morality,andsociety.Infamily

affairs,itregardsasimportanttheobservanceofmutualrespectandrightsbetweenthehusbandandwifesomuchsothatinattentiontothemmaysometimesleadtothenon-acceptanceofworship.Theseveranceofearthlytiesleadstotheseveranceofheavenlyties.Inthisregard,theProphetofIslam(S)hassaid:

كل ذ لثم لجرلٱ ىلع …و اهلمع نم ةنسح وال اهتالص هللا لبقی مل هیذؤت ةأرمإ هل ناك نم .

“Goddoes not accept the prayers andgooddeeds of an ill-mannered and annoyingwife…And thesameistrueifthehusbandissuch.”[123]Notonlydoesuncivilbehaviortowardone’sspousehindertheacceptanceofworship,butalsocasting

afuriouslookatone’sfatherormother,assaidbyImamas-Sadiq(‘a):

ةالص هل هللا لبقی مل هل ناملاظ امه و تقام رظن هیوبأ ىلإ رظن نم .

“The prayer of the onewho looks furiously at his father ormother is not accepted even though hisparentshavetreatedhimunjustly.”[124]For,onceweareinthestateofprayer,weareactuallyinspiritualascension{mi‘raj}providedthatits

edificesare firmlyestablishedon theground.However, if theyaresituatedonslipperyorsoftground,goingupbecomesproblematicandattimes,impossible.Spiritualperfectionundertheaegisofworshipalsoemanatesfromgoodbehaviorandwholesomesocialrelationships.Habitssuchasdrinkingliquor,gambling,eatingwhathasbeenprohibitedandothers,whichhavebeen

mentionedintheProphetictraditions,alsohindertheacceptanceofgooddeeds.However,itmustnotbeimaginedthatsinceGoddoesnotacceptthem,oneshouldnotprayandfast,etc.Rather,theseexamplespoint out what weakens deeds and decreases their value on account of the untoward behavior andcharacteroftheworshipper.SignsofAcceptanceThe Holy Qur’an regards the rejection of obscenity and vices as the fruit of prayer—“Indeed the

prayerpreventsindecenciesandwrongs”[125]—andthisvirtueistheessenceofprayerandasignofits

acceptanceandotheractsofworship.Inexpressingthissign,Imamas-Sadiq(‘a)thussaid:

هنم تلبق هتعض ام ردقبف ؟ ركنملٱو ءاشحفلٱ نع هتالص هتعنم له رظنیلف ، لبقت مل مأ هتالص تلبقأ ملعی نأ بحأ نم .

“Anyonewhowantstoknowwhetherhisprayerisacceptedornotshouldseeifhisprayeriskeepinghimawayfromsinandindecency.So, thedegreeofacceptanceofhisprayeriscommensuratewiththepowerhisprayerhasinkeepinghimawayfromsin.”[126]ConditionsforthePerfectionofWorshipBesidestheconditionsforthecorrectnessandacceptanceofworship,thereareotherconditionswhich

relatetotheperfection{kamal}ofworship,whichindicatethehighervalue,bettersubstanceandgreaterimpactofworship.Theseconditionsarethefollowing:1.MakingGreaterEffortPerformanceofeasytasksandactsofworshipcanbeundertakenbyeverybody,butanactofworship

whichismoredifficultandnecessitatesmorededication,effortandendeavorismorevaluableandnearertoperfection.TheHolyQur’anpraisesthosewhoassistedandobeyedtheMessengerofAllah(S)duringtortuouscircumstances.[127]Imam al-Mujtaba (‘a), in spite of having a riding animal, used to travel by foot in performing

theHajj so as to gain a greater reward. The Glorious Qur’an praises those who perform the nightsupererogatoryprayersbyleavingtheirsoft,warmbedssoastoengageinsupplicationandprayer.[128]Imam‘Ali(‘a)hassaid:

هیلع كسفن تهركأ ام لامعألٱ لضفأ .

“Thebestofdeedsisthatinwhichyouhavetourgeyourselftoperformit.”[129]TheHolyQur’anregardsassuperiortherewardandstationofgreatanddiligentmujahidin,[130]statingthus:

﴿ امیظع ارجأ نیدعاقلا ىلع نیدهاجملا هللا لضفو ﴾

“AndAllahhasgracedthosewhowagejihadoverthosewhositbackwithagreatreward.”[131]2.ConcentratingonwhatisMoreImportantIntheperformanceofworks,payingattentionto“whatisimportantandwhatismoreimportant”isan

indication of intellect, foresightedness and purposefulness, and Islam encourages the performance ofworkswhicharemoreinneed,moreusefulandmoreimportant,beitintherealmofeducation,worship,spendingmoneyinAllah’scause{infaq},etc.TheProphetofIslam(S)hassaid:

اجاتحم محروذ و ةقدص .ال

“Whilethereareneedyrelatives,spendingonandhelpingothersisworthless.”[132]AndImam‘Ali(‘a)said:

ضئارفلاب ترضأ اذإ لفاونلاب ةبرق .ال

“Wheneversupererogatoryprayersjeopardizeobligatoryprayers,theywillnotbringaboutnearnessto

God.”[133]3.ConcentratingonWhathasLastingValueThe impact of a deed and act of worship which has the quality of perfection is not fleeting and

temporarybutofpermanentvalue.Imam‘Ali(‘a)says:

ریثك نم ىمنا ریسی بر .

“Somanyseeminglysmallandtrivialdeedsaremorefruitfulthanalargeamountofdeeds.”[134]Somewritings,outstandingworksandservicecentersareblessedwithamazinginfluenceandpower

thatsomanywritings,worksandinstitutionslack.Itshowsthatbeingblessedisalsoasignofachievingperfectionindevotionalacts.4.ActinginAccordancewiththeSunnahoftheProphet(S)Theperfectionofdeedsandactsofworshipisachievedwhenittoessuchactionsareinaccordance

with theSunnah of the Prophet (S) and the holy saints, and not based on inherited popular communalritualsortraditions.ThenearertheworshipistothemethodoftheInfallibles(‘a),themorevaluableitis.5.HavingPrecedenceinMeritoriousWorksPrecedence has value in acts of worship and good deeds, and preeminence in such affairs is the

criterion of perfection.TheHolyQur’an inmany instances uses the order, “sari‘u” and “sabiqu” {beahead}.Itstateselsewhere:

﴿ ةجرد مظعأ كئلوأ لتاقو حتفلا لبق نم قفنأ نم مكنم يوتسی ال ضرألاو تاوامسلا ثاریم هللاو هللا لیبس يف اوقفنت الأ مكل اموریبخ نولمعت امب هللاو ىنسحلا هللا دعو الكو اولتاقو دعب نم اوقفنأ نیذلا نم ﴾

“WhyshouldyounotspendinthewayofAllah,whiletoAllahbelongstheheritageoftheheavensandtheearth?Notequal{toothers}arethoseofyouwhospentandfoughtbeforethevictory.Theyaregreater in rank than thosewhohave spentand foughtafterward.YetAllahhaspromised thebestrewardtoeachandAllahiswellawareofwhatyoudo.”[135]So,havingprecedenceinmeritoriousworks(suchasspendingandjihadinthewayofAllah)isoneof

thecriteriaofperfection.Wereadinahadiththat‘Ali(‘a)said:

هرتس و هریغصت و هلیجعت : لاصخ ثالثب الإ فورعملا متی .ال

“Agooddeedbecomesmorevaluableifitisdoneimmediately;thedoerregardsitassomethingsmall(and as such he does not become proud of it), and does it quietly without expecting anything inreturn.”[136]Therefore,thebestprayeristhatwhichisofferedatitsfirstcall;themoreitisdelayed,thelowerits

merit.Theadhan{calltoprayer}clearlyinvites:“Cometoprayer;cometosuccess;cometothebestofdeeds{hayya‘ala’s-salah;hayya‘ala’l-falah;hayya‘alakhayral-‘amal}!”6.PerformingDevotionalactsunderDifficultCircumstancesAsitdemandsmoresacrificesandhasafar-reachingimpact,thegoodanddevotionalactperformedin

an atmosphere dominated by tyrants and taghuts ismore valuable. Since the pressures of the externalenvironment and natural instincts tend to obstruct worship and servitude to God, overcoming thesepressuresandworshippingGodaresignpostsofvalueandperfection.Inpraisingtheuprightbelievers,

theGloriousQur’anstates:

﴿ مئآل ةمول نوفاخی الو هللا لیبس يف نودهاجی ﴾

“WagejihadinthewayofAllah,notfearingtheblameofanyblamer.”[137]Italsostatesinanotherplace:

﴿ ابیسح هللااب ىفك و هللا الإ ادحأ نوشخی وال هنوشخی و هللا تالاسر نوغلبی نیذلا ﴾

“Such as deliver the messages of Allah and fear Him, and fear no one except Allah, andAllahsufficesasreckoner.”[138]Yes, those who safeguard themselves and their religion (such as the wife of Pharaoh) under the

dominanceofanoppressor,occupyaloftierstation.7.FervorandConstancyThelackoffervorinworshipisasignofhypocrisy{nifaq}.TheHolyQur’andenouncesthelackof

enthusiasmof thehypocrites{munafiqun}.[139]On the contrary, enthusiasmand constancy inworshipgeneratesspiritualperfection{kamal}.In thehadiths, a smallnumberofdeedswhichareconstantand regularareconsideredbetter thana

large quantity of devotional acts which are accompanied by laziness, ennui and abandonment. TheGlorious Qur’an promises rewards and abundant good fortune in the field of knowledge andunderstandingtothosewhoarefirmlyentrenchedontherightpath.

﴿ اقدغ ءآم مه نیقسأل ةقیرطلٱ ىلع اوم قتسٱ ول نأ ﴾و

“Iftheyaresteadfastonthepath{ofAllah},Weshallprovidethemwithabundantwater.”[140]8.HumilityArrogantpeopleregardtheiractsofworshipasgreatandsignificantwherebytheyspoiltheiractsof

worship.Whereastheconditionfortheperfectionofworshipisthattheworshippershouldnotreckonhisdevotionalactsasplentifulandbearrogant.IntheMakarimal-Akhlaqsupplication,Imamas-Sajjad(‘a)thuspleadswithGod:

بجعلٱب يتدابع دسفت وال كل يندبع مه للأ .

“OmyLord!LetmebeYourservantbutdonotcontaminatemydevotion{‘ibadah}withself-conceit{‘ujb}.”[141]Therearemanyhadithswhichexhortmannottoconsiderasgreathisdevotionsandgooddeeds.The

Qur’anmentionstheabundantworshipandglorification{tasbih}ofangelsaswellastheirremembrance{dhikr}ofGod.[142]Perhaps,thepurposebehindthisistodiscouragetheservantsofGodonearthfrombeingproudofafewrak‘ahsofprayerandworship.9.PossessingInsightProfoundawarenessandinsightinreligionisthemostvaluableattributeofdeedsanddevotionalacts,

withoutwhichnoworkcanachieveperfection.Imam‘Ali(‘a)says:

ركفت اهیف سیل ةدابع يف ریخ ،ال الأ .

“Worshipwithoutinsightandreflectionisindeedworthless.”[143]Inanotherhadith,“certainty”{yaqin}ismentionedasfollows:

نیقی ریغ ىلع ریثكلٱ لمعلٱ نم هللا دنع لضفأ ، نیقیلٱ ىلع لیلقلٱ مئادلٱ لمعلٱ نإ .

“Verily,smallyetconstantworksbasedoncertainty{yaqin}aresuperiorinthesightofGodtomanyworkswithoutcertainty(andinsight).”[144]Let us suffice ourselves with this in explaining the conditions for attaining perfection in deeds andworship.PhilosophyofWorshipAllIslamiclawsandtraditionsofworshippossesswisdomandphilosophy:

Firstly,inlinewithhundredsofQur’anicversesandhadithsthatcallonthepeopletoreflectandthink,andnoschoolofthoughthasinvitedthepeopletothinkasmuchasIslamhasdone.Secondly, one of the strong criticisms of theQur’an against the polytheists and idol-worshippers is

theirblindandunreasonableimitationoftheirancestors.Thirdly, the Qur’an itself has also mentioned the laws and commands many times along with the

reasonsbehindthem.TheinfallibleImams(‘a)havealsocitedin thehadiths thewisdombehind theselawsandcommands.SomeMuslimscholarshavealsowrittenbooksregardingthissubject.[145]Inaddition,withtheadvancementofhumanknowledgesomeofthesecretsofdivinelawsandreligious

commandsarebeingunveileddaybyday,andwiththepassageoftimethegrandeurandimageofIslamwillbeenhanced.Inviewofalltheabovepoints,itmustbenotedthat:1. It is not necessary that all the people in all eras should know the wisdom behind all laws.

Sometimes,thereasonbehindsomeofthemispresentlyunclearbutastimegoeson,itwillbecomeclear.2.Concerningthephilosophyofthelaws,onemustnotonlyfocusontheirmaterialbenefitsandeffects,

norpayattentiononlytotheireconomic,medicalandotherdimensionsbutalsoassesstheirspiritualandotherworldlyoutcomes.3.AnyonewhoregardsGodasAll-wiseandHiscommandsasbasedonwisdomshouldnotneglecta

commandmerelybecauseofnotknowingthereasonbehindittoday.4.Wheneverwedonothavestrongproof in theQur’anandhadithof thephilosophyofa law, it is

betterforustokeepsilentratherthanofferingaseriesofjustificationsbasedonconjecture.5. If some secrets of the universe are revealed to us,we should not become arrogant and expect to

knowthereasonbehindeverything.6.We should not go beyond the common axis and fall prey to insinuations. Just as people entrust

themselves toaphysicianand refrain fromasking technicalquestions theyarealsosupposed toacceptandabidebythelawsofGod,forGodistheMostKind,theAll-KnowingaswellastheAll-Wise;Heknowsthefuture,aswellastheapparentandhiddeneffects.7. IfwediscoveracertainsecretofGod’s law,weshouldnot imagine thatwehavediscovered the

wholesecrets.Whenoneputshishandunderthesea,hehasnorighttosaytothepeoplethatthewaterinhishandisthesea.Instead,hemustsay,“Thiswaterisfromthesea,onlyasmuchasitfitsinmypalm.”Hewhounderstandsthephilosophyofalawisnotsupposedtothinkthatthatwhichheunderstandsisthewhole truth and there is nothing else. Could the depth of the laws that emanate from the boundlessknowledgeofGodbefathomedsolelythroughthelimitedhumanintellectandreason?8.Thesameintellectthatcallsonustounderstandthephilosophyoflawsdirectsustowardtheholy

saints.Now,afterthesepreliminaries,weshallcitesomeinstancesfromtheQur’anandhadithswhichpointout

thephilosophyoflaws:Firstly,wedealwiththeQur’an:

Regardingtheprayer,theQur’anstatesthatitkeepsmanawayfromevilandindecency.[146]Inanotherplace,itstates:“AndmaintaintheprayerforMyremembrance.”[147]Inyetanotherplace,itstates:“Look!TheheartsfindrestinAllah’sremembrance!”[148]Concerningfasting{sawm},itdeclares:“O youwho have faith! Prescribed for you is fasting as it was prescribed for thosewhowere

beforeyou,sothatyoumaybeGod-wary.”[149]Itisbecausemanysinsareoutburstsofangerandcarnaldesireandfastingpreventsthatoutburstand

arousesfearofGod{taqwa}inman.It ispreciselyfor thisreasonthatcrimeratesareandoffenses islowerinthemonthofRamadhan.WithregardtotheHajj,itsays:“Thattheymaywitnessthebenefitforthem.”[150]ThesocialandpoliticalbenefitsandimpactsofHajjarethingsthatarebeyonddoubtandskepticism.

Itthusstatesaboutthepoor-rate{zakat}:“Take charity from their possessions to cleanse them and purify them thereby, and bless

them.”[151]Itthusdeclarespertainingtogamblingandintoxicants:Indeed Satan seeks to cast enmity and hatred among you throughwine and gambling, and to

hinderyoufromtheremembranceofAllah.”[152]Anditregardsretribution{qisas}[153]asvital for thehealthofsociety.[154]Thereasonfor this is

thatifthecriminalisnotpunishedthesocietywillwitheranddie;crimewillprosperwhiletheoppressedwillbecrushed,andsecurityoflifeandpropertywilldisappear.These are someof the verses of theQur’an that point out the effects and reasons behind the divine

laws.WeshallnowdealwiththeProphetictraditions:Amongtheabundanthadithsregardingthissubject,weshallquotesomelinesofoneofthespeechesof

theCommanderoftheFaithful(‘a)recordedinNahjal-Balaghah:

قزرلل ابیبست ةوكزلا و ربكلا نع اهیزنت ةولصلا و كرشلا نم اریهطت نامیالا هللا ضرف …

“Allahhaslaiddownbelief{iman}forpurificationfrompolytheism,prayer{salah}forpurificationfromvanity,zakatforpurificationofthemeansoflivelihood.”[155]FaithinGodsavesmanfrompolytheisticthinking,futileworshipandimpotentsourcesofsupport.

The prayer which seeks to worship the Fountainhead of all greatnesses and pleads for help from theEpicenterofpowerandgrandeurpurgesmanofpride{kibr}.Zakatprovidessuccortotheunemployed;motivatesandempowersthedeprivedandbankrupt;revives

compassionandbenevolence toward theneedy;and it excludes loveofwealthand theworld from theheart of the alms giver. In addition, he will strive hard to compensate for the amount of zakat thusdeducted fromhiswealthby engaging inmore economicallyprosperous activities. It is natural that hewhospendsamuchmustalsoworkhardtoo.Therefore,zakatisasourceofsustenance.Intheabovehadith Imam‘Ali (‘a)pointsout thephilosophyandwisdombehind thedivinedecrees

such as fasting, enjoinment of what is good and prohibition of what is evil, jihad, prohibition ofintoxicantsandadultery{zina},implementationofhudud,[156]obediencetotherightfulleader,etc.[157]The natural disposition {fitrah} ofman also recognizes and acknowledges the philosophy of some

laws.Man,sincecreation,believes that lying, treachery,slandering,killing,stealing, tyranny,hoarding,etc.arebad,whilejustice,purity,generosity,charity,etc.aregood.Thisisthedivineinspirationreferredtointhisverse:

﴿ اهاوقتو اهروجف اهمهلأف ﴾

“…andinspireditwith{discernmentbetween}itsvirtuesandvices.”[158]Itmustnotbeoverlooked that theadvancementofscience invariousfieldshas renderedservices in

explainingthephilosophyofreligiouslawsbyrevealingtheirbenefits.Forexample, theexistenceof tapeworms in thefleshof thepigor theharmfuleffectsofalcohol to thehumanliverandbodyarenothiddenfromanyone.Thisrevealsthephilosophybehindtheprohibitionofporkandintoxicants.Islamdiscouragesurinatingwhilestanding,andscienceshowsthatsomeurineremainsintheurinary

passages if onedoes so; or, the caseof taking a bath {ghusl} it cleanses the effects of the activity ofcertainnervesandthedisequilibriuminbloodpressurecausedbysexualintercourse{janabah};allthiswiththeintentionofseekingnearnesstoHim{qurbah}InordertocleanseusfromthestateofnegligenceofGod.IfIslamforbidsusingthewoodofthepomegranatetreeasatoothpick,itisbecauseitisharmfulforthe

gums of the teeth. As such, all the injunctions of Islam regarding the obligatory, the prohibited, therecommended and the undesirable in the spheres of behavior, eating, clothing, and other issues of lifecontainmuch wisdom, on whichmany books have been written byMuslim scholars and researchers.[159]But as a whole, it proves one thing and that is, all the laws of Islam are based on a definitephilosophyandwisdom,someofwhichhasbeendiscovered.Atanyrate,thespiritofobediencedemandsthatweacceptandabidebyeverythingwhichweknowhasbeencommandedbyAllah”.SubmissionastheGreatestPhilosophyofResponsibilityUndoubtedly, the commands of God and religious laws have reasons and philosophy, but it is not

necessary for us to discover the economic,medical and scientific reasons of all the divine laws andcommands. The Muslim must submit to the order of revelation, and this spirit of submission andacceptancedemonstrateshumanperfection,assomeordersaremeanttotestthespiritofsubmissionandservitude. God’s order to Ibrahim (‘a) to sacrifice Isma‘il (‘a) is an example, and Ibrahim’s (‘a)obedienceisasignofperfectioninservitude.Let’s take theexampleofwalking;not all the timedowewalk to reacha certainpointbutwalking

itself isourpurpose;as inamarchorwalkingfordoingexercise,aswellasrunninginarace that thepurposeisjustrunningnotreachinganywhere.Inreligiouscommandsanddivine laws, too,at times theaimissubmission toandacceptanceof the

commandandexercise forattracting theWorshipped’ssatisfactionaswellasmereobedience fromthecreator.Theaimofdevotionalactsistonurturethesoulofmaninthesamemannerasathleticmovementsare

meanttotrainthebody.Imam‘AliandImamas-Sajjad(‘a)havesaid:

ادبع كل نوكأ نأ ازع ىب ىفك ىه لا .

“OLord!ItisalreadyanenoughhonorformethatIamYourservant.”[160]InMunajatash-Sha‘baniyyah,[161]weread:

كبحأ ينإ اهلهأ تنلعأ رانلٱ ينتلخدأ نئل !

“(OLord!)EvenifYouthrowmeintothehellfire,IshallannouncetoitsdwellersthatIloveYou!”‘Ali(‘a)declared:

كتدبعف ةدابعلل الهأ كتدجو لب كتنج يف اعمط وال كران نم افوخ كتدبع ام ىه لإ .

“OGod!MyworshipisnotoutoffearofhellordesireforYourparadise.Rather,itisbecauseIfoundYouworthyofworshipandthusIworshippedYou.”[162]Thedivinesaints{awliya’}acquirepleasureinworshippingGodwhilesinnersaredeprivedof this

pleasurefoundintheremembranceofGod.Sometimes,apersonwantstoserveanotherwithouthavinganymonetarymotiveoreconomicaim.For

him, rendering service itself to that great person is itself the aim and is valuable in itself and not theacquisitionofknowledge,earningmoneyortheattainmentofacertainsocialstanding.Somanyaregladtositbesideacertainfigureortakepictureswithhimevenifitbringsnobenefitto

him at all. To be with the said person is in itself important for him. If such an act is precious andpleasurableforhumanbeingsinthisworld,shouldservitudetoGodandbeinginHisPresencenotbeasourceofpride?PretextorResearch?Keepinginmindwhathasbeendiscussedsofar,itisobviousthattherearethosewhodonotpossess

thespiritofsubmissionandobedienceandarelookingforpretextstofindfaultwithreligiousobligationandreligiosity.Assuch,theybringabouttheissueof“research”andarelookingforthephilosophyandreasonsbehindeveryreligious injunctionwhileclaimingtobe“intellectuals”.Regardingsuchpersons,theHolyQur’anthussaysconcerningbeliefintheDayofResurrection:

﴿ ةمایقلٱ موی نایأ لئسی ٭ همامأ رجفیل ناسنإلٱ دیری لب ﴾

“Rathermandesirestogoonlivingviciously.Heasks,‘Whenisthisdayofresurrection?”[163]Theyare likechildrenwhoareconstantlyseekingexcuses.Regardingsuch individuals, theGlorious

Qur’ansays:

﴿ رمتسم رحس اولوقی و اوضرعی ةیآ اوری نإ ﴾و

“Iftheyseeasign,theyturnaway,andsay,‘Anincessantmagic!”[164]Strangely enough, they unconditionally submit to the mechanic, the physician, all external fashions,

baselessinsinuationsandsatanicinclinations,butwhenareligiouscommandcomes, theydisparaginglybecomemenofresearchandreasoning.AnEncounterOneday,someoneasked:“Whydoesthedawn{subh}prayerhavetworak‘ahs?”Ireplied,“Idonot

know.ItisthecommandofGodandwehavetoperformit.”AssoonasIsaidIdonotknow,hebeganposingasan“intellectual”andsaid:“Theworldisaworld

ofscience.Today,religionwithoutscienceisnotcorrect…”Iasked,“Now,youtellmewhytheleafofapomegranatetreeissmallwhiletheleafofthegrapevineisbigandwide?”Heanswered,“Idonotknow.”Ismiledandsaid:“Theworldisaworldofscience.Sciencemustgive

areasonforit…”Hissenseofarrogancediminishedimmediately,soIsaid:“Brother!Wedoacceptthattheworldisaworldofscience,butitdoesnotmeanthatallthesecretsoftheuniversemustbeknownto

usnow.Theredefinitelyisarelationshipbetweenthesmallleafofpomegranatesandthewideleafofgrapes

and their fruits,which the experts on leaves, soil, plants and fruits havenot yet discovered.Thus,weacknowledgetheexistenceofsecrets,butwewillneveracceptanybody’sclaimtoknowingallofthem.”By theway, if we had to know the philosophy of laws first before abiding by them,wherewould

worshipofandsubmissiontoGodbeheaded?Divinerevelation{wahy}issuperiortoscienceandmoremysterious thanhumanknowledge.Whydo so-called intellectualsobeyman-made lawsandprograms,but when it comes to the laws of God and religion, being “men of logic” they find them difficult tobelieve,?!

[7][8][9][10][11][12][13][14][15][16][17][18][19][20][21][22][23][24][25][26][27][28][29][30][31][32][33][34][35][36][37][38][39][40][41][42][43][44][45][46][47][48][49][50][51][52][53][54][55][56][57][58][59][60][61][62][63][64][65][66][67][68][69][70][71][72][73][74][75][76][77][78][79][80][81][82][83][84][85][86][87][88][89][90][91][92][93][94][95][96][97][98][99][100][101][102][103][104][105][106][107][108][109][110][111][112][113][114][115][116][117][118][119][120][121][122][123][124][125][126][127][128][129][130][131][132][133][134][135][136][137][138][139][140][141][142][143][144][145][146][147][148][149][150][151][152][153][154][155][156][157][158][159][160][161][162][163][164][165][166][167][168][169][170]

4ChapterPrayer{Salah}

We have discussed the acts of worship and their conditions and philosophy. After stating those

generalities,weshallnowdealwiththeirmanifestationsandexaminethemostapparentformofservitudewhichisprayer{salah}.Firstofall,weneed toknowthestatusofprayerfromtheperspectiveof the(Qur’anandhadith).Thereafter,weshalltouchonitsdetailsandsecrets.Letusrecallsomeoftheviewsoftheschoolofrevelation{maktab-ewahy}regardingprayer:• Prayer has been one of the most important commands of the prophets (‘a) and one of the most

apparentmanifestationsofworship.HadhratLuqmansaystohisson:“Omyson!Maintaintheprayer.”[1]•PrayerisacureforforgetfulnessandameansofremembranceofGod:“AndmaintaintheprayerforMyremembrance.”[2]•TheMessengerofAllah(S)said:“PrayeristhecovenantofAllah.”[3]•PrayerislikesolaceforourBelovedProphet(S),sincehesaid:“Myeyesfindsolaceinprayer.”[4]•Prayerisameansofseekingassistanceintimesofadversityanddifficulty.Godsays:“Andtakerecourseinpatienceandprayer.”[5]•Prayerisacureforarrogance.‘Ali(‘a)says:“Allahhaslaiddown…prayerforpurificationfrom

vanity.”[6]•PrayerisameansofthankingGodforHisblessings:“SopraytoyourLordandoffersacrifice(ingratitude).”[7]•Prayeristhephysiognomyofourschool{maktab}:“Prayeristhephysiognomyofyourreligion.”[8]•PrayeridentifiestheschoolofIslam.TheHolyProphet(S)said:“PrayeristhebannerofIslam.”[9]•Prayerisafirmsupportofreligion:“Andit(prayer)isthepillarofyourreligion.”[10]•Prayerislikeaheadforthebody.TheProphetofIslam(S)said:“Thepositionofprayerinreligion

islikethatoftheheadtothebody.”[11]•Prayeristhekeytoparadise.[12]•Prayerassessespeople:“Prayerisascale{mizan}.”[13]•Prayeristhebasisofreligion:“Islamisbasedon…prayer”[14]• Prayer is the first question that will be asked on the Day of Resurrection: “The first thing to be

accountedwithrespecttotheservant{‘abd}isprayer.”[15]•Prayerwashesaway sins. Inahadith, prayer is likened toa river inwhichman takesabath five

timesadayandnodirtremainsonhisbody.[16]•Prayeristherelationshipofthecreature{makhluq}totheCreator{khaliq};itacquaintsman’sspirit

withGodandfamiliarizeshimphysicallywithnature—water,earth,qiblah,sunrise,sunset,time,etc.•Prayer is theonlyformofworshipwhichcannotbeabandonedevenat themomentofdrowningin

time of and war. It is the loudest declaration of man’s obeisance to God and total freedom from thedominanceofthepowerful.•PrayerrevivesthetraditionofIbrahim,Muhammad,Husayn,andtheMahdi(‘a).•PrayerisameansofgainingnearnesstoGod.[17]

•Prayeristhelastinjunctionoftheprophets(‘a)andthelastinjunctionofImamas-Sadiq(‘a)beforehislastbreath.TheImamaskedallhisrelativesandchildrentogatheraroundhimandthensaid,“Anyonewho treats prayer lightly shall not be included in our intercession {shafa‘ah} in the Day ofResurrection.”[18]•Prayerisapleasurefordivinesaints{awliya’}butaheavyburdenforhypocrites{munafiqun}:

﴿ نیعشاخلا ىلع الإ ةریبكل اهنإو ﴾

“Andit(prayer)isindeedhardexceptforthehumble.”[19]•PrayerdefeatsallthewilesofSatan.[20]ImportanceofPrayerApart from the verses of theQur’an andhadiths cited so far, the conduct of the divine saints also

expressestheimportantstatusofprayer.Prayerhasbeenpartoftheprogramsoftheprophets(‘a).Whilein thecradle,Hadhrat ‘Isa (Jesus) (‘a) says thatGodhasenjoinedhim toestablishprayerandpay thepoor-rate{zakat}solongasheisalive:

﴿ ایح تمدام ة وكزلٱ ةو ولصلاب يناصوأ ﴾و

“AndHehasenjoinedmeto{maintain}theprayerandto{pay}thezakataslongasIlive.”[21]Imamal-Husayn(‘a)didnotneglectprayerevenatnoontimeonthedayof‘Ashura’onthebattlefield

whilefacingthearrowsoftheenemies.HadhratIbrahim(‘a)settledhiswifeandchildinthewildernessofthedesertofMakkahwhichhadnowaterorplantsatthattime,saying:

﴿ ةالصلا اومیقیل انبر مرحملا كتیب دنع عرز يذ ریغ داوب يتیرذ نم تنكسأ ينإ انبر ﴾

“OLord! I have settled part ofmy descendants in a barren valley, by Your sacredHouse, ourLord,thattheymaymaintaintheprayer.”[22]Our infallible predecessors (‘a) used to tremble at the time of prayer and say: “It is the time to

dischargethedivinetrustintheDivinePrecinctandCourt.[23]Althoughsomepeoplesaytheirprayersinordertobeadmittedtoparadiseoroutoffearofthefireof

hell, the Commander of the Faithful (‘a) used to perform prayer not for trade (gain) or release fromhellfirebutbecauseofGodbeingworthyofworship.[24]Inordertoteachtheimportanceofprayer,Islamhasenjoinedparentstopersuadetheirchildrentopray

before they reach the age of puberty, , starting from the age of eight, in whatever way they can andsometimes,alsowiththeuseofforcebecauseoftheirchildren’sheedlessness.[25]PrayingconnectsmanwiththeOriginoftheuniversejustlikeapilotmaintainsalinkwiththecontrol

tower.Prayerremitssinsanderasestheirafter-effects.Afterenjoiningprayer,theHolyQur’anstates:

﴿ تائی ـ سلا نبهذی تانسحلا نإ ﴾

“Indeedgooddeedseffacemisdeeds.”[26]PrayerasViewedbyReasonandConscienceAllhumans,especiallyMuslimshaverightsuponeachother.Oneofthesehumanrightsistobethanked

fortheloveandgoodnessshowntoothers.EvenifwearenotMuslims,weareduty-boundtobegrateful

fortheloveandattentionwegetfromothers.Thisrightisidenticalineverylanguage,race,nationalityand country. Gratitudemust be directly proportionate to the graciousness enjoyed. Just think, is thereanyonewhohasmorerighttousthanGod?TherecanbenoonebecauseGod’sfavorsandblessingsareinnumerable,andHeHimselfistheMostGenerousBeingofall.Godcreatedusfromasinglecellandprovideduswithallthatweneedinordertosurvive,suchas

light, heat, earth, air, water, bodily limbs, instincts, strength, nature, plants animals, senses, intellect,emotions,etc.Hesenttheprophets(‘a)forourguidanceandspiritualtrainingthroughasetoflaws.Hedeterminedwhatwaslawful{halal}andwhatwasunlawful{haram}equippedandour“material”

and“spiritual”liveswithperfectmeansandmethods.Hemadeavailabletheconditionsforourworldlyandotherworldlygrowth,advancementandbliss.WhoistheonewhodoesusmoregoodthanGodandwhodeservesbeingworshippedmorethanGod?InthewordsofSa‘di,everybreaththatisinhaledextendslifeandoftheairthatisinhaled,energizes

the inhaler. Thus, there are two blessings in every breath, and thanks-giving is obligatory for everyblessing:

دیآرد هب شركش هدهع زك دیآرب هك نابز و تسد زا

Whatevergratitudethehandandtonguecanexpressmustbegivenfortheair.[27]Heendoweduswiththeguidanceoftheprophets(‘a)andtheInfallibles(‘a).Hemademanconquer

theworldandnatureandgavehimthepowertobenefitfromthegiftsofnature,todiscoverthesecretsoftheworldandtousethemalongthepathofsuccessandlife.Leavesandplantstakethecarbonintheatmosphereandreleaseoxygen.Raindropsmaketheatmospherecleanandfresh.Sharkseatdeadfishesintheseaandthusremovethefoulsmellfromthewater.Everyinstantoureyestakevariedandexactpicturesofallthingsfromdifferentangles.Ifourlipswerenotsoft,wewouldnothavethepowertospeak.Iftearswerenotsalty,oureyeswhicharecreatedfromnerveswouldbedestroyed.Ifthewaterwasbitterorsalty,treeswouldnotgrow.Iftheearthhadnogravity;ifthedistancebetweenthesunandearthwereshorter;ifatthetimeofbirth

wedidknowhowtosuckmilk;ifthekindnessofmotherandfatherdidnotexist;andthousandsofother“ifs”…couldwehavesurvived?However,wearenotaimingtocounttheblessingsofGodaswecannotdothat.GodHimselfsaidthat

ifwetriedtocountHisblessingswewouldnotsucceedindoingso.If one million of us were enjoying these blessings from someone else, would we not have been

indebtedto,andthankhimfortherestofourlives?Ourhumandutyandconsciencedemand thatweexpressgratefulness for thedivine favors,establish

prayerandworshipGodingratitudeforalltheseblessings.WeshouldalsoworshipGodandweshouldbecomeHisservantsbecauseHecreatedus.Weshould

notbecomeslavesoftheEastorWest.Prayer is an expression of gratitude to God, and every wise and conscientious person realizes the

necessityofestablishingprayer.Adogexpressesgratefulnessforabonegiventoitbywaggingitstail,andifathieforastrangerenters

thehouse,itwillattackhim.IfmanisindifferenttoallthesefavorsofGodandlacksthespiritofgivingthankswhichismanifestedintheformofprayer,ishenotlowerthanthedoginrecognitionofanother’sworth?!SomeQuestionsandAnswers

Question:DoesGodneedourgratitude?Answer:Never!Appreciationofafavorisavirtueforusandasignofoursenseofjustice,andnota

signofGod’sneedofourthanks.Ifateachersaystohisstudent,“Youhavetoacknowledgemyefforts(inteachingyou)andstudyhard,theteacherdoesnotmeanthatheisinneedofhisstudent’sacknowledgmentandseriousnessinstudies.Itisrathertoenhancetheexcellenceofthestudenthimself.Question:IfwearesupposedtothankGodforHisblessings,whymustweperformprayer?Answer:Onceweadmit theessentialneedforexpressinggratitude, themannerofdoingsomustbe

according to theprocedureoutlinedbyGod.Once it is determined that it is necessary for apatient toconsultadoctor,themanneroftakingthemedicineisaccordingtothedoctor’sprescription.So,wemustexpressgratitudeaccordingtothewillofGod.Assoonasapilotconsentstotakeflightin

whateverpartoftheworldhemaybehehastocontactthecontroltowerusingtheEnglishlanguage.So,wehavetolearnthemannerofgivingthanksfromthecommandofGodandthewaysofthedivinesaints.Question:Isitpropertoexpressthanksforblessings,evenifoneislivinginthemidstofunpleasant

circumstances?Answer: First of all,many of our troubles are the result of our ownmaking. For example, by not

observinghealth instructions,webecomesick.Dueto lazinessandapathy,weexperiencestagnationinlife.Foolishlychoosingafriendcancausetroubles,etc.Secondly,unpleasantcircumstancesarealsogoodbecausetheyurgemantostrivemoreandmakehis

talentsblossom.Thirdly,weshouldlookatbitternessalongsidesweetnessandlookatafflictionsalongsidenumerous

blessings.Fourthly,sometimeshardshipsandafflictionsbringaboutspiritualelevation,reevaluationoftheself,

andarenewaloffaithinheartsbrokenbyexpectingfrom‘other-than-God’.NegligenceofPrayerNegligence of prayer means curtailing the establishment of a relationship with the Creator of the

universe, and this has painful consequences in this world and in the hereafter. In the hereafter, theinhabitantsofheavenwillask thedwellersofhell,“Whatmadeyou inhabit thehellfire?”Oneof theiranswersshallbe:

﴿ نیلصملا نم كن مل ﴾

“Wewerenotamongthosewhoprayed.”[28]Inanotherplace,theGloriousQur’anaddressesthosewhoarecarelessandheedlessoftheirprayer,

sometimesperformingitandatothertimesnotperformingit,thus:

﴿ نوهاس مهتالص نع مه نیذلا ٭ نیلصملل لیوف ﴾

“Woetothemwhopray—thosewhoareheedlessoftheirprayers.”[29]TheMessengerofAllah(S)hassaid:

رفك دقف ادمعتم ةالصلٱ كرت نم .

“Hewhoconsciouslyneglectsprayerhasbecomeaninfidel.”[30]TheHolyProphet(S)hasalsosaid:

ةالصلٱ كرت رفكلٱ نیب و دبعلٱ نیب .

“Thatwhichliesbetweenfaithanddisbeliefisthenegligenceofprayer.”[31]TreatingPrayerLightlyGivingvaluetoprayerisasignoffaithinGod,andheedlessnessiscausedbyweaknessofloveand

lossofinterestinspiritualities.Hadhrat‘Ali(‘a)said:“Verily,theworstofthievesamongpeopleishewhostealshisprayer.”[32]Inanotherplace,Imam‘Ali(‘a)said:“Thosewhotreatprayerlightlyarelikewomenwhoaborttheir

fetuses;theycanneitherbecalledpregnantnorhavingchildren.”[33]AndtheImam(‘a)alsosaid:“Hewhotreatsprayerlightlyandruinsitwillalsoruinotheraffairs.”[34]TheProphetofIslam(S)said:“HewhospoilshisprayershallbewithQarunandHamanontheDayof

Resurrection.Woeuntohimwhodoesnottakecareofhisprayer!”[35]TheApostle(S)alsosaid:

Godshalltakeawaytheblessings,benefitsandgoodnessfromthelifeandwealthoftheonewhotreatsprayerlightly.Therewillbenorewardforhisdeeds;hissupplicationswillnotbeheard.Atthetimeofdeath,hewilldepartfromthisworldwiththefeelingofhunger,thirstandremorse.Hewillbetortured,chastised and pressurized in purgatory {barzakh}.[36]On theDay of Resurrection, hewill be calledstrictlytoaccount.[37]He(S)alsosaid:“Hewhotreatsprayerlightlyisnotofmyummah{community}.”[38]TheHolyProphet(S)isalsoreportedtohavesaid:

“When a person pays attention to other thanGod during prayer,God says to him: “Towhom you arepaying attention?Do you have a deity other thanMe? Is there any protector other thanMe?Are youattached to a compassionate being other than Me? I am the Most Compassionate… If you will payattentiontoMe,MyangelsandIwillpayattentiontoyou.”[39]UnacceptedPrayersWehavesaidthatitispossibleforanacttobeproperbutnotacceptedlikeasaleableitemwithouta

buyer. In the hadiths, the prayers of some individuals have been considered unacceptable because ofvariousreasons,examplesofwhichfollowbelow:1.ThoseWhoareIndifferentImamas-Sadiq (‘a) said: “The prayer of thosewho are indifferent to the barefooted and displaced

peopleofthesociety,isnotaccepted.”[40]2.ThoseWhoLiveonUnlawfulEarningsTheHolyProphet (S) said: “Theprayerof thosewho liveonunlawful earnings is likeconstructing

castlesonsand.”[41]3.ThoseWhoareUnmindfulofTheirDutiesTheMessengerofAllah(S)said:“Theprayerofawifewhoenjoystheincomeofherhusbandbutdoes

notdischargeherdivineobligationisnotaccepted.”[42]4.ThoseWhodonotPayZakat{poor-rate}Inmostinstances,thepaymentofzakat{poor-rate}hasbeenmentionedintheHolyQur’analongside

theestablishmentofprayer,andithasbeenstatedinmanyhadithsthattheprayerofthosewhodonotgivetheirzakatwillnotbeaccepted.[43]Oneday, theMessengerofAllah(S)enteredthemosqueandaskedninepeopletoleavethemosquefornotpayingzakat.Hethenofferedhisprayers.Yes,arelationshipwithGodmustbebuiltonarelationshipwiththedeprived.

5.ThoseWhoareLackadaisicalThe prayer of one who is impious, or does not perform his ruku‘ {kneeling down}

andsujud{prostration}properly,isnotaccepted.[44]6.Thosewhoare“HaqinwaHaqib”Haqinwahaqibreferstoapersonwhoholdshisurineandfeces,andindoingso,exertspressureon

himselfandexperiencesphysicalstress.Inadditiontobeingharmfultohealth,thispracticedisruptsone’sconcentrationinprayer.Imamas-Sadiq(‘a)said:“Theprayerofsuchapersonisnotaccepted.”[45]7.ThosewhoareUnacceptablePrayerLeadersSometimes, it ispossiblethat thepeopledonotaccept theprayerleaderinamosqueandforselfish

reasons,herefusestoleavethemosqueorhisposition.Suchacasewillnaturallyleadtoquarrelsanddisruptions in thecongregationalprayer. It is stated in traditions that thecongregationalprayerof suchpersonsisconsideredunacceptable.[46]PrayersoftheInfallibles{ma‘sumin}(‘a)The manner of prayer of the holy saints is both inspiring and instructive, and a model for their

followers.Weshallsurveysomeexamplesoftheirmannerofprayer:Thesoundofadhan{calltoprayer}wassoattractiveanddelightfultotheMessengerofAllah(S)that

atthetimeofprayer,hewouldsaytoBilal(theonecallingtoprayer):“OBilal!Relieveus(fromgrief,anguishandpain).”[47]AndtheProphet(S)usedtosay:“Hewhohearstheadhanbutremainsindifferentisunkind.”[48]Atthetimeofprayer,‘Ali(‘a)usedtoturnpaleandstart trembling,saying:“Thetimeofprayerhas

come—thetimeofthetrustofferedbyGodtotheheavens,theearthandthemountains,buttheyrefrainedfromshoulderingit.”[49]Thisactofshoulderingtheburdenofthedivinetrustisthegreatesthonorofman.InthewordsofHafiz,[50]

دندز هناوید نم مان هب لاف هعرق دیشك تسناوتن تناما راب نامسآ

Heavenwasnotabletocarrytheburdenofthetrust.Thelotfelluponme,thefoolish.Atthe timeofprayer,whenImamas-Sajjad(‘a)wouldreachthepointofreciting“malikiyawmi’d-

din”{Youare theMasterof theDayof Judgment} (inSurahal-Fatihah), hewould repeat it somanytimes that listeners would imagine that he was on the verge of death.[51] And while in prostration{sujud},hewouldsweatprofusely.Imamal-Baqir(‘a)said:“Myfather(Imamas-Sajjad)used toperforma thousandrak‘ahsofprayer

dayandnight.”[52]Wheneverthetimeofprayerarrived,itseemedasiftheMessengerofAllah(S)knewnooneforhe

would enter a strange spiritual state.[53] He used to say: “Hunger can be satiated and thirst can bequenched,butmydesireforprayercanneverbesatisfied.”[54]DuringtheBattleofSiffin,‘Ali(‘a)remainedwatchfulofthesun’spositioninthesky.‘AbdAllahibn

al-‘Abbasaskedthereasonforthis.TheImamsaid:“Idonotwishtomissofferingtheprayerassoonasits timebegins.”“Now,on thebattlefield?!”askedIbnal-‘Abbas (inastonishment).The Imamreplied,“Yes!”[55]Yes, just as fishes are not tired of swimming, divine saints {awliya’} are not tired ofworship and

prayer.Rather,witheveryactofworship,theyfindmorepleasurebeinginthePresenceofGod.It is narrated that during themonth of Ramadhan, the late ‘AllamahAmini (author of the book,Al-

Ghadir)usedtoperformathousandrak‘ahsofprayereverynight.[56]ThisissupposedtobethemethodofsomeonewhohaslearnedthelessonoflovefromthesaintsofAllah.Atthetimeofprayer,theuprightservants and divine saints used to establish prayerwithmuch fervor, apply perfume,wear the best ofclothes,welcometheprayerandexperiencefearanddreadlesttheydonotearnthefavorofGod,ortheydonothavethenecessaryamountofhumilityandattentioninprayer.PrerequisitesofPrayerObservanceofsomerulesrelatedtoprayer(suchasbrushingtheteeth{miswak},cleanliness,attention

toGod,etc.)iscontributoryintheperfectionofthisactofworship.Imamal-Baqir(‘a)hassaid:

هیلع تلبقأ ام اهنم كل بسحی امنإف كتالص ىلع لابقألاب كیلع .

“Payattention toGodwhile inprayerbecausewhat isaccepted inprayer is thatwhich is saidwithattention.”[57]TheImam(‘a)continued:“During theprayer,donotplaywithyourhand,headandfacebecauseall

these things cause deficiency in prayer, and do not perform prayer while in a state of sluggishness,sleepinessandwearinessbecausesuchaprayeristhatofhypocrites{munafiqun}.[58]Inahadith,theHolyProphet(S)isreportedtohavesaid:

طلخم نم ةعكر فلأ نم لضفأ عرو لجر نم ناتعكر .

“Aperson’s tworak‘ahsofprayerwithpiety{wara‘}aresuperior toa thousandrak‘ahs of prayerwithheedlessness.”[59]Imamas-Sadiq(‘a)said:“Atthetimeofprayer,neglect theworldandall itcontains;focusallyour

attention on God; and remember the day when you will be brought in front of the court of divinejustice.”[60]ThesameImam(‘a)alsosaid:“Sometimes,fiftyyearsofprayermaypasswithoutevenasingleprayer

beingaccepted.”Andwealsoreadinahadith:“SomestandinfrontofGodandprayinsuchamannerthatiftheytalkinasimilarmannerwiththeirneighbor,hewillnotanswerthem.”[61]TheMessengerofAllah(S)isreportedtohavesaid:“Tworak‘ahsofprayerofapersonwhobrushed

histeetharesuperiortoseventyrak‘ahsoftheonewhodidnotbrushhisteeth.”[62]PrayeranditsAccompanimentsIn thenumerousversesof theQur’an inwhichprayer ismentioned, there are alsoother accompany

commands, such as paying zakat, giving charity, enjoiningwhat is good, forbiddingwhat is evil, andspending(inthewayofAllah)byattendingtothedeprived.Thisshowstheuniversalityofthedevotionallawsof Islam that alongsideconnectionwith theLord, economicand social issuesaswell as tacklingwiththepoor,andenjoiningwhat isgoodandforbiddingwhat isevilarealsoraisedandnoissuecanpreventpayingattentiontootherissues.[63]Anditisherethattheverse,“Indeedtheprayerpreventsindecenciesandwrongs,”[64]becomesclearerandmoreunderstandable,anditisobviousthatimplementingthisdivinepreceptwill

preventthecorruptionofMuslimsociety.PrayerasSpiritualAscension

Prayer has beenmentioned in thehadiths as “ascension of the believer” {mi‘raj al-mu’min}. Thisascension and flight, however, is not in the open space of the sky but in the sphere of spirituality andservitude,andit isaimedatattaining“nearnesstoGod”,notreachingmountainpeaksthousandsoffeetabovetheground.Onemaycompare the spiritual flight andmystical ascensionof theoneprayingwith the flightof an

airplaneinthesky:1.Mostoftheforceandpressureisappliedatthetimeoftheaircraft’stakeoff.Inworshipandprayer,

themaindifficultyistoovercomecarnaldesireandcommencetheactofworship.2. The importance of both flights lies in a safe and risk-free landing.Worship also has value if its

endingiswholesomeandwithouttheblemishofself-conceit{‘ujb}andarrogance{ghurur}.”3.For itsenergy, theairplane is inneedofpureandspecial fuel.Thespiritualascensionof theone

prayingalsonecessitatespureattentionandnegationofallotherservitudes.Byraisinghishandsuptothebottom of his ears he negates and refuses everything other than God, and thus attains the purity ofintention.4.Thepilotmustbephysicallyandmentallysoundfortheflight.IntheprayerandtobeinthePresence

ofGod,“asoundmindandheart”arealsonecessary.5.Theaircraftfliesbymeansoftwowings.Inprayeralso,alongwiththedischargingofthe“rightof

Allah” {haqq Allah} one must also discharge the “right of men” {haqq an-nas}. Along with“yuqimuna’s-salat”{establishyourprayer}, theQur’aninmostcaseshasalso“yu’tuna’z-zakat”{payyouralms-rate}.6.Inordertofly,theairplanecoversalongdistanceonthegroundtoacquiretheabilitytotakeoff.The

preliminaries of prayer, the adhan, iqamah, and recommended invocations {dhikr} are also thegroundworkofthisspiritualflight.(Thesupplicationsaftertheritualprayerandsubsequentinvocationsalsoconstitutethemovementonthegroundafterlanding.)7.Inflying,thefirstmistakeisalsothelastmistakeandisaccompaniedbycrashingandannihilation.In

worship also, polytheism{shirk}, self-admiration {‘ujb} and ostentation {riya’}will lead astray. Bycommittingasinglemistake,Ibliswhohadarecordofsix thousandyearsofworshipwascastoutandaccursedtilleternity!8.Everypilotmakesamoveontheorderofthecontroltower.Prayerandworshiparealsoaccording

totheorder,andevenasingleminutebeforeoraftertheappointedperiodoragainstthelawwillrendertheminvalid.9.Thepilotrestsbetweenflights,whiletheaircraftgoesthroughitsroutinemaintenance.Alongwith

invocation and worship, sometimes man is also in need of rest and lawful enjoyments as well asengagementinearningalivelihood,andapersonliketheMessengerofAllah(S)wouldsometimessay,“kalliminiyahumayra.”(O,Humeyra,comeandchatwithme).10. For the pilot’s communication with the control tower, there is only one officially recognized

language. The contact of the one praying with God is only through Arabic and in the devotional actofHajj, the state of ihram[65]commenceswith the recital of “labbayk allahumma labbayk” {Here Icome,OLord,hereIcome}.11.Priortoflying,directionsbasedontheweatherforecast,map-reading,determinationofdirection,

etc.needtobefollowed.Inworship,preliminarypiecesofinformationarealsonecessary,andworshipwithoutknowledgeandjurisprudenceisworthless.Evenintrade,familiaritywiththelawsofGodisalsoneeded,letaloneinprayerandworship.12.Thehigherthepilot,ascendsthemorethegroundseemstobecomesmallforhim.Themoreaholy

manisacquaintedwiththegreatnessofGod,anythingotherthanGodbecomesmoretrivialinhissight.InthewordsoftheCommanderoftheFaithful(‘a):

مهنیعأ يف هنودام رغصف مهسفنأ يف قلاخلٱ مظع .

“Thegreatnessof theCreator is seated in theirheart, and so, everythingelse appears small in theireyes.”[66]13.Thebiggertheairplane,thesmoothertheflightandthemorecomfortablethepassengerswillbe.In

prayer and worship also, that which is done in congregation (the large gathering of people in thecongregationandHajj)hasmorerewardandthepossibilityofitsbeingacceptedisgreater.14.Usually, there isaco-pilotaccompanying thepilot foremergencies. In thecongregationalprayer

also,therearejustandpiousindividualsstandinginthefirstrowsothatincaseaproblem(affectingtheabilityoftheImamtocontinueleadingtheprayer)arises,oneofthemcanassumeleadershipoftheprayeruptotheend.15.Inphysicalflight,whenthepilotandpassengersareinthesky,theyareawayfromanduninformed

oftheirdomesticproblemsandconcerns.Inspiritualflightalso,whenthesoulisatitszenith,theattentiontomaterial thingsbecomeinsignificant,somuchsothatanarrowpulledfromthefootofHadhratAmir(‘Ali)(‘a)wasnotfeltatall.16. In flight,descendingfromthesummit iscalled“lessening thealtitude”although it is stillhigh in

relation to those that are on the ground.Although theworship of the saints ofAllah is always high inrelationtotheprayerandworshipofcommonpeople,forthemthis“lesseningofthealtitude”bycomingdown from the pinnacle is a sort of shortcoming and degradation, and they always asked forgiveness{istighfar}forit.Thisisthemeaningof

نیبرقملٱ تائیس راربألٱ تانسح .

“Thegoodqualitiesofthepiousareblemishesfortheanointedones.”Toconclude,prayeristheuninterruptedattentionoftheworshippertowardtheCreatoroftheuniverse

andtheheart’sdetachmentfromworldlydesiresisregardedasaflightbythepeopleofgnosis{ahlal-ma‘rifah}—a flight higher than the flight of birds in the air or the flight of aircraft in the earth’satmosphereandbeyond.Whatcausesman’sdescentishisattachmenttomaterialthingsandcarnaldesires?

InthewordsofSa‘di,

تیمدآ ناریط ىنیبب ات ىآ ردب توهش دنب ىاپ ز وت ؟ ىدید غرم ناریط

Haveyouseenbirdsfly?Detachyourselffromyourcarnaldesiresandthenwatchtheflightofman.[171][172][173][174][175][176][177][178][179][180][181][182][183][184][185][186][187][188][189][190][191][192][193][194][195][196][197][198][199][200][201][202][203][204][205][206][207][208][209][210][211][212][213][214][215][216][217][218][219][220][221][222][223][224][225][226][227][228][229][230][231][232][233][234][235][236]

5ChapterLet’sWelcomePrayer!

Toembarkontheconstructiveformofworship,i.e.prayer,weshallciteasetofphysicalandspiritualpreliminariesintermsofcleanlinessandpurityofbodyandsoulaswellasotherpreparations.PreliminariesofPrayerPreliminariesarethoseessentialswhoseperformanceorprovisionpriortoprayerisnecessary.They

areasfollows:Purification{taharah}Fortheperformanceoftheprayer,theoneprayingmustbeinastateofritualandspiritualpurification

{taharah}. Sometimes, he does so by ablution {wudhu’}, taking a bath {ghusl}, and under certaincircumstances,byperformingdryablution{tayammum}.Ablutionispartoffaith{iman},andinthewordsofImamal-Baqir(‘a),“Prayerwithoutablutionis

notprayeratall,”[1]andinsomehadithsablutionhasbeendescribedasthe“keytofaith”and“halfoffaith.[2]Imamar-Rida(‘a)madeaninterestingstatementregardingablutionwhenhesaid:1.Ablution is a courtesy towardGod ensuring that the servant is cleanwhile praying and standing

beforeGod;2.Itaimsatpurginghimofallpollutionandcontamination;3.Inaddition,itisthesheddingoflazinessanddiscardingsleepiness;and4.ItmakestheheartandsoulreadytostandinfrontofGod,theExalted.[3]

Inthisnoblehadith,theImam(‘a)haspointedoutallthephysicalandspiritualdimensionsofablution,i.e.cleanlinessandpurityaswellaspreparationofthesoul,acquisitionofenthusiasmtoworshipandthepavingofthespiritualgroundforworship.The late Faydh Kashani said: “Rising from materiality all at once toward spirituality is hard, but

performanceofablutiongraduallypreparesmanforit.”[4]Ablution{wudhu’}inEveryStateTheinnerluminosityandpurityblessedbyablution{wudhu’}issignificant.Itisthereforeemphasized

in thehadiths that apersonmust alwaysbe in a stateof ablution; ablution is likened to a light;[5] andsleepingwhileinastateofablutionhasbeenconsideredlikelifeandnightvigil.[6]To perform ablution has been recommended for supplication, recitation of theQur’an, ziyarah, and

manyothergoodanddevotionalacts.[7]Withoutablution,itisforbiddentotouchtheversesoftheQur’anandthenamesofAllah,theProphet

andImams(‘a).[8]ThesamerulingappliesevenifthenameofAllahappearsindifferentforms,suchasthelogosofinstitutionsandestablishments(suchasthelogooftheIslamicRepublicofIran).Ablutionpermitsentrance into thePresenceofGod,andspecificsupplicationsfor itsdifferentsteps

havealsobeenmentionedinbooks.Therearemanyissuesconcerningablutionwhichcannotbecovered

in this volume. It should not remain unsaid, however, that it is unlawful to usewater if it reaches theboundofwhatmaybeconsideredasextravagance.TheMessengerofAllah(S)hassaid:

يتنس فالخ ىلع كئ لوأف كل ذ نولقتسی ماوقأ يتأیس و عاص لسغلٱ و دم ءوضولأ .

“Forablutionamudd[9]andfortakingabath{ghusl}asa‘[10]areenough,buttherewillcomepeopleinthefuture,peoplewhowillregardthisamountasnotenough(andtheywillconsumemorevolumesofwater).Therefore,theywillgoagainstmytradition.”[11]Purification{taharah}forprayerhasthefollowingstages:1.Outwardpurificationfromimpuritiesandpollutions;2.Purificationofthebodilylimbsfromsinsandoffenses;3. Spiritual purification from moral corruption[12]—just as we read in supplications: “O Lord!

Cleansemyheartofpolytheism!”If,atthetimeofprayer,itisnecessaryforthebodyandclothingtobecleanfromimpurities,isitnot

essential for theheartandsoul tobe freeofarrogance{kibr},ostentation{riya’}, envy{hasad}, andrancor{kinah}?Willnotinnerpollutionandoutercleanlinessbeatypeofhypocrisy{nifaq}?Bathing{ghusl}Sometimes,insteadofablutiononehastoperformghusl{ritualbathing}.Oneofthesecasesisritual

impurity causedby sexual intercourse{jinabah}and the entirebodymustbewashedaccording to therulings stated in the books on practical laws {risalah al-‘amaliyyah}. Some hadiths indicate thatduringjinabah,sperm{mani}comesoutfromundereveryhair,allbodilypartsandlimbs—“min tahtikulli sha‘r”,[13] unlike urine which has a specific and limited passageway. And perhaps this is thereasonwhyinghusltheentirebodymustbewashed.Thesehadithsmayalsobereferringtotheactivityofthesex-relatedcellsatthetimeofjinabahastheyexistandareactiveintheentirebody.Drypurification{tayammum}Ifthereisnowaterforablutionortakingabath,orthetimeforablutionislimited,ortheuseofwater

isharmfultothehealthoftheperson,orthepriceofwaterisextremelyexorbitant,orwaterisneededfordrinkingandsavingalife,onemustperformdryablution{tayammum}.That is, based on the instructions indicated in books on practical laws, onemust strike both hands

againstcleanearthandwipetheforeheadandbackofthehands.Cleanearthisnecessary!WereadinahadiththatHadhrat‘Ali(‘a)prohibitedperformingdryablutiononsoiltakenfromnear

thestreets(whichisusuallyunclean).[14]ClothingandPlaceoftheOnePrayingAmaleworshippermustcoverhisprivateparts{‘awrah}duringprayerwhichisfromthenaveltothe

knees.Thefemaleworshippermustcoverherentirebodyexcepttheface,handsandfeetuptotheankles.[15]Thiscoveringmustalsobedonewithcleanandlawfulclothing.Itisbetterfortheclothesoftheone

prayingtobewhite,cleanandfragrantsmellandfortheoneprayingtoweararingwiththe‘aqiq stoneduringprayer,[16]anditisbetterforhimnottouseblack,dirtyandtightclothes,ortheclothesofapersonwhoiscarelessaboutthephysicalpurityorimpurity.[17]Similarly, the place carpet or thing uponwhich the prayer is performedmust be acquired lawfully

{halal}.[18] The use of the fixed property of a deceased who owes khums[19]or zakat is unlawful{haram}andprayingthereisinvalid{batil},andifapieceoflandispurchasedwithasumofmoney

whosekhumsorzakatisnotpaid,itisunlawfultooccupyitandinvalidtopraythere.[20]There are many issues pertaining to place and clothing. In addition to obedience and the spirit of

submissiontothedivinecommands,therearethreeotheraspectswhichweshallmentionbelow:1.ObservanceofCourtesyThe exigency of courtesywhile standing in front ofGod in the precinct ofHisGlory andGrandeur

demands thatprayermustbeperformedwith innerandouterpurityandconcentration.Evenpraying infrontofthegraveoftheHolyProphet(S)andImams(‘a)issometimesregardedasanimpolitegestureandmakestheprayerinvalid.[21]2.ObservanceoftheRightsofOthersSomeof theseconditions are related to theobservanceof the rightsofothers.That the clothingand

place of the one praying is lawful and legally acquired means to observe the right of the Islamicgovernment(inlevyingkhums)andtherightofthesociety’sdeprived(inthepaymentofzakat)andotherpeople. Even praying near highways and along the streets is unlawful if it causes obstruction topedestrians.[22]Thegenuinesatisfactionoftheownerofrightsisessential.Ifheoutwardlysaysthatheissatisfied(for

ustooccupyhisplaceandpraythere),butweknowforcertainthatheisnot,occupationoftheplaceisunlawful,andtheprayerofferedthereis invalid.Onthecontrary, ifheoutwardlyexpresseshis lackofsatisfaction,butweknowforcertainthatheisactuallysatisfied,topraythereisvalid.3.ObservanceofPrioritiesBesidesthemainconditions,therearesomerecommended{mustahabb}points thatareindicativeof

Islam’sattentiontopriorities.Forexample,underordinaryandnon-emergencysituationsthelocationoftheoneprayingmustnotonlybelawfullyacquired,itmustalsobestable,flatandclean.Prayerinsomeplacesisemphasizedmore,suchasinthemosque,whichshallbedealtwithlater.FocusofDirectioninPrayer{qiblah}PrayerisperformedfacingtheHolyKa‘bah(inMakkah)whichiscalledthe“qiblah”.AlthoughGod

is everywhere, focusing on a single sacred point, such as the Ka‘bah, inspires monotheism and, isreminiscentofthemonotheisticlineofIbrahim(‘a).ForaMuslimthecommandisfinal,soallprayermustbeperformedfacingtheKa‘bah,otherwiseour

worshipwouldlackthespiritofobedience{ta‘abbud}andsubmission{taslim}andhencebefutile.DuringtheearlyperiodofIslam,theqiblahoftheMuslimsformanyyearswasBaytal-Muqaddas(in

Jerusalem).TheMessengerofAllah(S)didnotliketheKa‘bah,whichwasthenatemplefullofidols,tobe set as the focus of direction in worship. After the migration {hijrah} (to Madinah), however,circumstancesemergedthatledtothechangeoftheMuslims’qiblahfromBaytal-MuqaddastoMasjidal-Haram(inMakkah).OneofthereasonsbehinditwastheinsultsandabusessufferedbytheMuslimsatthehandsoftheJews(inMadinah),whoweresaying,“Youdonothaveaqiblahofyourownandyouareprayingfacingourqiblah.”TheMessengerofAllah(S)wasdistressedbythissituationandwaitingforawayoutfromGod.Until,

versesof theQur’anwererevealedwith theorder,“Whereveryouare,henceforth, face theMasjidal-Haramandpray.”[23]heversesofthechangeofqiblahteachtheMuslimsthroughoutthehistory,thattheyshouldbeindependentandfree;thattheyshouldnotdebasethemselvesinfrontofotherseveninmattersofworship;andthattheyshouldlivehonorablywithanidentityoftheirown.ThiscommandofthechangeofqiblahalsoservedasatrialfortheMuslims—toidentifythosewhoare

totally obedient and subservient to the commands ofGod and the Prophet (S), and thosewho always

questionandcomplain.Besides facing theKa‘bah while praying or reading the Qur’an, it is better for Muslims to face

theKa‘bah while sleeping and eating; while slaughtering animals by placing themwith faces towardtheqiblah, otherwise theirmeatwill becomeunlawful {haram}.This specification of direction in allaffairstowardtheka‘bahofmonotheismmakesitimpossibleforMuslimstobenegligentofGodinalltheirdailyactivities.Moreover, this specificationofdirection toward theKa‘bah creates awonderful order and stunning

unity,whenallMuslims,inwhateverpartoftheworldtheymaybe,facetowardthatdivinepointatthetime of prayer. If someone from space takes a look at those who are praying on earth, he will seenumerouscircleswhoseepicenter is theKa‘bah, andmonotheism{tawhid} as the central point in theminds,heartsandsoulsofMuslims.Because of the attention to the qiblah, astronomy, geography and the detection of direction also

flourishedamongtheMuslims.Yes,theKa‘bahisthemementoofthemonotheisticstrugglesofIbrahim,Isma‘ilandMuhammad(may

peace be upon them all). In his global uprising, Hadhrat al-Mahdi (‘a) will also incline towardtheKa‘bahandreformtheworld.ItisthisKa‘bahthatistakenastheqiblahofeveryMuslimatthetimeofprayerandworship.CalltoPrayer{Adhan}The recital of the call to prayer {Adhan} and iqamah[24]is among the acts prior to the prayer and

preparesthegroundforgreaterattentiontoGodduringprayer.The Adhan is a silence-breaking, rhythmical, short, substantial, and constructive message which is

chanted,whilerepeatingthemostfundamentalstatementsoffaithandgivingdirectiontotheactivitiesofMuslims.TheAdhan istheannouncementoftheexistenceofIslam,ofthebeliefsanddeedsofMuslims,anda

rejectionofallfalsedeities.TheAdhanisasignoftheopennessofthepropagationenvironmentaswellasthedeclarationofthe

intellectualstanceofMuslimsinaclearandlucidmanner.Thismonotheisticmessage is thefirst that iswhispered to thenew-bornchildand the initial lessons

aboutGodimpartedtoit.Foradults,ithasalwaysactedasawarningagainstcomplacency.TheAdhanistheonlysoundthatreachestheinhabitantsofheaven.[25]TheAdhanisasoundthatmakesdevilsfleeandfeeldejected.[26]RecitingtheAdhanwithabeautifulvoiceandlisteningtotheAdhanathome,particularlyatthetimeof

sickness,isstronglyrecommended.Inahadith,theMessengerofAllah(S)hassaid:

مهئافعض ىلع ناذألٱ نوكرتی نامز سانلٱ ىلع يتأیس .

“Atimewillcomewhenthepeoplewillbelittletheadhanandassignittotheweakamongthem.”[27]ItisstatedinahadiththatontheDayofResurrection,whenmostofthepeoplewillbeabaseddueto

shame, the callers to prayer {mu’adhdhins} will be raised honorably with exalted statures (loftystations).[28] Themu’adhdhin has a share in the reward of those who prayed through the agency ofhisAdhan.BilalBilal al-Habashi was a Muslim from Africa appointed by the Messenger of Allah (S) to be

themu’adhdhin.Whentheadhanwassentdownthrougharevelation,theProphet(S)taughtit toBilal

whohadastrongvoice.[29]ThattheProphet(S)designatedhimtobethemu’adhdhinhassomelessonsforus,amongwhicharethefollowing:1.Givingidentityandhonortoslaves,forBilalwasaslavewhobecameamouthpieceofIslamand

harbingeroftheummah;2.Givingidentitytoblacks,provingthatcoloroftheskinisnotacriterion{ofpiety};3.CondemningthearrogantdisparagementandridiculeofBilalbythepolytheistsandhypocrites,and

theirpretensionofgenerosityandboasting;[30]4.Truefaith,pietyandmeritcompensateforexternalshortcomingsofexpression.AlthoughBilalused

topronounce “sh”(ش) as “s”(س) and had this pronunciation defect,God laidmore emphasis on hisspiritualperfectionandinnerbeauty.BilalwasthefirstpersoninIslamtorecitetheadhan.[31]HebelievedintheProphet(S)atthevery

beginningofthePropheticmissionandforthesakeofhisfaith,heenduredtheseveresttorturesunderthescorchingheatofthesuninthedesertsofHijazbyrepeating“ahad,ahad”{(Godis)One,(Godis)One}.DuringtheconquestofMakkah,atnoontime{zuhr}BilalalsoclimbedontopoftheKa‘bahasordered

bytheProphet(S)andrecitedtheadhan,aftertheidolswereshattered.[32]BilalparticipatedintheBattlesofBadr,UhudandKhandaq.After the Messenger of Allah (S), he did not recite the adhan for any one else. He recited

theadhanonlywhenrequestedbyHadhratZahra(‘a)whomissedthetimeofherfather.WhileBilalwasstillhalfwayinhisadhan,thepeopleandHadhratZahra(‘a)wept.[33]ThisconductofBilaldemonstratedthattheadhanmustonlyberecitedforthesakeoftruthandatthe

timeofdeservingleader.Oneday,‘Umar(ibnal-Khattab)saidtoBilal:“ItwasAbuBakrwhoboughtyouandsetyoufree.Why

doyounotrecitetheadhanfortheprayerheisleading?”Bilalreplied:“IfhefreedmetoearnforhimselfthepleasureofGod,Iowehimnothing.However,if

hehadsomeothermotive,thenIamreadytobehisslavebutIwillneverrecitetheadhanforsomeonewhosecaliphatewasnotendorsedbytheProphet(S).”[34]Bilalwasnot evenwilling to recite theadhan,which is a religiousmessage to encourage an army

whichhedidnotrecognizeasbeingrightfullyguided.Bilal—that Ethiopian slave attained such a position under the auspices of faith that he became the

heraldoftheApostle’s(S)itineraryandthepublictreasurer.[35]Ifat thetimeofprayer,studentsthroughoutEuropeandAmericarecitetheadhan,will theynotmake

peoplereflect?This brings to mind the late Martyr Nawwab Safawi[36]who urged his companions to recite

theadhanatnoontime{zuhr}andsunset{maghrib}wherevertheymaybe.Itwasthisveryadhan thatstruck fear and terror at the heart of the taghuti system (Pahlavi monarchy). This is the meaning ofthehadithwhichstates,“Onhearingtheadhan,Satangetsfuriousandflees.”[37]ItisnotwithoutreasonthatGladstone[38](aBritishstatesman)saidbeforetheBritishParliament:“So

longasthenameofMuhammadisrecitedfromthetopofminarets,theKa‘bahexists,andtheQur’anistheguideofMuslims,itwillbeimpossibletoimplementourpoliciesinMuslimterritories.”[39]Itisbecauseofitsrichcontentandconstructivemonotheisticdimensionsthatitsrecitationisstrongly

recommendedinannouncingprayer.[237][238][239][240][241][242][243][244][245][246][247][248][249][250][251][252][253][254][255][256][257][258][259][260][261][262][263][264][265][266][267][268][269][270][271][272][273][274][275]

6ChapterIntention{niyyah}

Since intention {niyyah} is the criterion of value in every act including worship, it is the first

obligatoryactinprayer.Consideringitsimportance,aseparateandlengthychapterhasbeenincludedfortheexaminationofitsdimensions,withthehopethatbydoingso,wewouldsucceedingivingmorevaluetoalldevotionalacts.Intention{niyyah}astheCriterionofValueTheelementthatgivesimportancetoaperson’sactionishisintention,motiveorobjective.So,inthe

versesoftheQur’an,thephrase“inthewayofAllah”{fisabilillah}isoftenused(seventytimes),andthusawarningforpeopletoensurethattheiractionsandintentionsbeinthewayofGod,andnotforthesakeofotherthanGodortheirowncarnaldesires.Likeadangerousreadinwhichmanysignboardshavebeensetup,servitudeofGodisalsolikeaway

which hasmany precipices; and all of these emphasizes is awarning for avoiding deviations.This isparticularlytruewithrespect todevotionalactswhichwithout thepurestof intentions, loseallhopeofseekingnearnesstoGod.Intention is the pillar ofworship. If an action is donewithout intention, or has anungodly intention

behindit,itwillbeinvalid{batil}.Intention is thepillarofworshipand theessenceandfoundationofaction.Themostsacredactsare

spoiledbecauseofthemixedintentionsbehindthem,whilethesimplestactsgaininvalueonaccountofthepurelygood intentionsbehind them.Anyonewhostrives in thewayofGodwillalsobeguidedbyGodtowardHispath:

﴿ انلبس مهنیدهنل انیف اودهاج نیذلاو ﴾

“AsforthosewhostriveinUs,WeshallsurelyguidetheminOurways.”[1]Intentionis theindispensableprerequisitefortheacceptanceofadeed.Imamas-Sadiq(‘a)quotesa

statementofGod,theExalted:

يل اصلاخ ناك ام الإ لبقأ مل .

“IdonotacceptanyoneexcepttheonewhoissinceretoMe.”[2]Intentionmagnifiesasmalldeed.Imamas-Sadiq(‘a)said:

نم نیع يف هللقی نأ الإ هللا ىبأ هلمع نم ریثكلاب سانلٱ دارأ نم ،و دارأ امم رثكأ هللا هرهظأ هلمع نم لیلقلاب هللا دارأ نمهعمس .

“AnyonewhoperformsasmallactforthesakeofGod,Godwillmakeitbiggerthanhewishesinthesightofothers.Andanyonewhoperformsagreatactforthesakeofpeople,Godwillmakeittrivialinthesightofothers.”[3]

Yes,honor{‘izzah}anddisgrace{dhillah}are in thehandsofGod,and it isHewhodrawsheartstowardaperson.So,onemustworkforHimtosetworksright.ForthesakeofGod,HadhratIbrahim(‘a)lefthiswifeandsoninthescorchingdesertofMakka.He

thenaskedGodtodrawtheheartsofpeopletowardthem.[4]TheHolyQur’analsostates:

﴿ ادو ن محرلٱ مهل لعجیس تاحلاصلا اولمع و اونمآ نیذلا نإ ﴾

“Indeed thosewhohave faithanddo righteousdeeds—theAll-beneficentwill endear them {toHiscreation}.”[5]This isoneofGod’sworldly rewards.Of course,God-given love isdifferent from the fleetingand

false popularity among people. So many famous people are forgotten after their death, and so manyunknownpersonsremainaliveintheheartsofsomanypeople!So, popularitymust also be sought throughGod, asHe is the Transformer ofHearts {muqallib al-

qulub}andtheheartsofpeopleareinHishands.IfsomeoneworkssincerelyforthesakeofGod,Godwillcompensatehissincerityinamannerbeyondhisexpectations.[6]Imamas-Sadiq(‘a)said:

هللا ریغ هللا مرح اونكست وال هللا مرح بلقلأ .

“TheheartisthesanctuaryofAllah;sodonotallowanyonetodwellthereinexceptAllah.”[7]ExamplesofSincerity{ikhlas}Regardinganattributeofthepious{muttaqin}‘Ali(‘a)said:

هل لاقی امم فاخ مهدحأ يكز اذإ .

“Whenanyoneofthemisspokenofhighly,heisafraidofwhatissaidabouthim.”[8]Therighteousmenareafraidthatthepeople’sattentiontowardthemmayobstructtheirattentiontoGod,andthisiswhatisreferredtoby“alladhinayasudduna‘ansabilillah”.Onenight, an interviewwith a 16 year-oldwar veteranwas shownon IranianTV.The interviewer

asked: “What is your occupation?”Answer: “Detonationof landmines.”Question: “Howmanymineshaveyoudetonatedsofar?”Answer:“BythegraceofGod,many.”Question:“Doyouknowexactlyhowmany?” Answer: “I am afraid to tell lest Satan inflict me with self-admiration {‘ujb} and arrogance{ghurur}andmakemyfriends,whohavedetonatedasmallernumberofmines,feelbelittled.”Allahisthegreatest{Allahuakbar}!Anotherexample:IthasbeennarratedthatoneofthestudentsofthelateAyatullahSayyid‘Abdal-Hadi

ash-Shirazi raisedanobjectionabouta lesson.Although the teachercalmly replied to it,he refused toacceptit.Aftertheclasssession,thestudentstayedbacktotalktotheteacherandreiteratehisobjection.The lateShirazi satisfiedhimwith14 logical reasons.Theother students,whoobserved the logical

strengthoftheteacher’sargument,asked:“Havingallthesesolidreasons,whydidyouhesitateduringtheclasssession?”AyatullahShiraziresponded:“IwasafraidthatifIwouldenumeratethem,themoraleofyourclassmate

would be arbitrarily affected and I would suffer from self-admiration and arrogance. I deemed itappropriate to lethimraisehisobjection freelyso that thecourage toquestionshould remain intact inhim.”Thisdemonstratesgreatnessofsoulandpurityofintention.Inspiteofallthoseservices,somedonot

talkaboutthemselveswhileothers,whenevertheydonategarbagecanforthestreetsandalleys,inscribetheirnamesonitsothatpeopleknowwhattheyhavecontributed.DivinesaintsactandworshipGodfor

HissakeandexpectnothingbutHispleasure.Eachof their actshas thedivinecolor{sibghah},which is everlasting.[9]Andwhichcolor canbe

betterthandivinecolor,whichcanneverbeerased,noraffectedbyheatandcold,povertyandwealth,anonymityandpopularity?Imam‘Ali(‘a)said:

كتمص و كمالك و ككرت و كذخأ و كضغب و كملع و كلمع هللا صلخأ .

“Purify your work, knowledge, anger, acceptance, refusal, speech and silence for the sake ofAllah.”[10]Bymeans of this, deeds and their effects shall remain, and whatever has the divine reflection and

visageiseverlasting:“EverythingistoperishexceptHisFace.”[11]Andwhateveriscoloredwithostentationandself-glorificationwillfadeandnothingwillbeleftfor

theindividual.SincerityinWorship{‘ibadah}Allactsofworshipmustbedonewiththeintentionofseekingnearness{qurbah}(toAllah)andifa

part of them is for the sake of other than God, they all become invalid. For example, if one of theobligatoryactsinprayerisdoneforthesakeofotherthanGod,theentireprayerbecomesinvalid.Ifoneofthesupererogatoryactsisalsodoneostentatiously,orthetimeofworship(performanceatits

firstandbestperiod),oritsplace(inthefirstroworinthemosque)isforthesakeofotherthanGod,theprayeris invalid.Duringwinter,standingbesideaheatersoastokeepone’sbodywarmaswellas topray,invalidatestheprayer.Godacceptsanactwhichispureandsincereintermsofitslocationandtimerequirements,qualityand

peculiarity,andinwhichnopartnerisassociatedwithHim:“AndnotassociateanyonewiththeworshipofhisLord.”[12]Itisstatedinahadith,thus:“Ifawarriorgoestowarforthesakeofbigotry{ta‘assub},acquisitionof

warbooties,orshowofstrengthandbravery,andthelike,hisstrugglehasnovalue.”[13]Sincerity,orfreedomfromostentationiscrucialforacceptance.InahadithImamal-‘Askari[14] (‘a)

said:“Thepenetrationofpolytheism{shirk}intheworksofmanismoresubtlethanthemovementofanantonadarknightonablackrock.”[15]Therearemanysuccinctaphorismsonsincerityby‘Ali(‘a).Herearejustsomeofthem:“Pureintentionistheidealendandfinalaim.”“Sincerityisrighteousness.”“Faithmeanspurificationofone’swork.”“Purityisthehigheststageoffaith.”“Alleffortsarenaughtexceptthatwhichhassincerity.”“Thefruitofknowledgeispurityofaction.”“Theacceptanceandexaltationofdeedsdependsonsincerity.”“Ifintentionsarepure,actionsacquireloftinessandexaltation.”“Hewhoissincere(inhiswork)shallrealizehisaspirations.”[16]Andtherearestillmanyhadithsthatindicatethesublimestatusthatsincerityandpureintentiongiveto

actionsanddeedsinthisworldandinthehereafter.WorldlyEffectsofIntentionApartfromotherworldlyrewardsandspiritualbenefits,sincerityalsohassomeworldlyeffects,which

weshallexaminebelow:

1.ManagementoftheSocietyIf the administrators of society conduct their affairswith goodness of intention and sincerity, better

results can be achieved and justice can be observed. ‘Ali (‘a) said to Malik al-Ashtar:[17]“For theimplementationofsocialjustice,seekassistancefromthepeoplewithgoodintentions.”[18]Thespiritofsincerebenevolenceisthestrongestfoundationfortheimplementationofjustice.2.ImprovementofEconomicConditionsKind-hearted, benevolent and sincere individuals are more successful even in economic and

occupationalaffairs,andtheirsinceritysupportssocialprestige,customerattractionandpeople’strustindealingwiththem.Perhaps,thisstatementof‘Ali(‘a)isrelatedtothisissue,“Thesustenanceofeverypersoniscommensuratewithhisintention.”[19]3.GoodSocialRelationsGood-naturedandwell-intentionedpersonsareheldinhighesteembypeople,andeveniftheycommit

amistake,theirliveswillnotbecomebitterandthepeoplewillstilllovethembecauseoftheirsincerityandgoodnessofintention.‘Ali(‘a)hassaid:“Anyonewhohasgoodintentionshasagreaterchanceofsuccess,whilehislifeispurer,anditisnecessarytobefriendhim.”[20]This is the amazing effect of righteous intention. On the contrary, if intentions are wicked and

mischievous, their consequences will affect the person himself, and in addition to otherworldlyconsequences,socialcalamitieswillalsofollow.‘Ali(‘a)says:“Whentheintentioniscorrupt,afflictionwillcome.”[21]Firmintentionsandgoodmotiveswillget importantworkdoneevenfromthosewhoareconsidered

incapable. If themotive is strong and divine, therewill be no apathy, hesitation, or despair. For thisreason,depressionandcowardicecannotbeobservedinanyofthedivinesaints,evenintheiroldage,because their hearts and soulswere repletewithpure, divine intentions, seekinghelp fromGod in allpredicaments and crises, against all enemies and powers. An illustrious example is the Imam oftheummah(mayhissoulbesanctified)whowithatranquilheartinconstantremembranceofGodforcedthesuperpowerstosurrender.On the day of ‘Ashura’, in spite of facing the martyrdoms of his beloved ones and foreseeing the

inhumantreatmentofhisfamily,themoreImamal-Husayn(‘a)becameisolated,themorehiscountenancebecame illuminatedwith the fire of love, totally relying onGod and saying: “Thatwhichmakes theseseverities easy forme is that I can see everything in thePresence ofGod, andHewatches and bearswitness.”Imam‘Ali(‘a)hassaid:“Whenintentionisstrongandfirm,thebodywillnotbecomeweary.”[22]

Perhaps,thisreferstothepsychologicalandemotionaleffectsofintentioninman’sconductandbehavior.3.GoodSocialRelationsThedecisiontodogooddeedsandtohavegoodintentionsreleasesmanfromastateofindifference,

andithasavalueequaltotheactitself,inadditiontothedivinerewardforit.TheMessengerofAllah(S)saidtoAbuDharr:“Resolvetoperformnobledeeds.Evenifyoufailin

doingso,atleastyouwillnotbeincludedamongthenegligent.”[23]AndImamas-Sadiq(‘a)said:“Agooddeedwillberecordedinfavorofanyonewhodecidestodo

somethinggoodbutfailstodoso.”[24]Concerning the aspiration to attainmartyrdom, the Prophet of Islam (S) said: “Anyonewho, out of

sincerityanduprightness,praysformartyrdom,Godwill includehimin thecompanyofmartyrson theDayofResurrectionevenifhediesinbed.”[25]

IntentionasCompensationforDeficienciesSince the knowledge, power and faculties of man are limited, he cannot acquire all he wants. But

intention fills the gap between “man’s endless needs” and his “limited faculties”. For example, ifsomeoneintendsandwishestoguideallthemisguidedpeoplearoundhimandstriveshardtodosobutfails,hewillberewardedforthesaidintention.Ontheotherhand,badintentionsgobeyondtimeandplacecircumstances,andaffectthedoerofevil

deeds.Ifapersonacceptsthecorruption,sinandtyrannyofothersandispleasedwiththem,hesharestheirsins.TheHolyQur’anattributesthekillingoftheshe-camelofHadhratSalih(‘a),thatwasadivinemiracle,

toallthosewhoopposedhim.[26]Althoughallofthemdidnothaveahandinthesaidcrime,theywerepleasedwiththeact.So,tobepleasedwithagoodorevilactcarriesmanbeyondtimeandspaceandletshimshareinits

rewardorconsequence.Andthisfacthasbeenmentionedinnumeroustraditions.WaysofAcquiringSinceritySomeofthewaysofacquiringsincerityinintentionandactionareasfollows:1.AttentiontoValuesThose who sell their commodity cheaply, do not realize its worth because they fail to identify the

commodityasironorgold,silkorcotton;theydonotrecognizethecustomer;andtheyareunawareofthecommodity’scurrentmarketprice.TheGloriousQur’anhasguidedmaninallthreeareassothathedoesnotsellhisvaluablecommodityatathrow-awayprice:“Commodity”:TheQur’anregardsmanasthevicegerent{khalifah}ofGodaswellastheessenceand

aimofcreation—thehigheststatus.“Customer”: It isGodHimselfwhobuysman’sexcellentdeeds[27] andHeoffers thebestbargains

comparedtoothercustomers:1.Hepaysthemost(inreturnfortheParadise);2.Heacceptssmalldeeds;[28]3.Herewardsgoodintentions;and4.Heconcealswickedandcorruptactsandmanifestsgooddeeds.[29]“Price”: The price ofman is paradise and divine pleasure, and anyonewho sells himself for less,

actuallyincursaloss.AndinthewordsoftheQur’an,thesinnershavelostandgambledthemselvesaway{khasaruanfusihim}.TheQur’an has alwaysmentioned those who are going astray with the description, “famara bihat

tijaratuhum,”i.e.theirbusinesshasacquirednogain.Imam‘Ali(‘a)alsosaid:

انمث كسفنل ایندلٱ ىرت نأ رجتملٱ سئبل .

“Whatabadbusinessitisthatyouwouldregardtheworldasyourpriceandrate!”[30]Ifmanisawareofhisprice,hewillnotworkforthesakeofotherthanGod.2.ReflectingonCreationReflectingoncreationenhancesourcognitionofthegrandeurandpowerofGod,andasaresult,we

directourdeedstowardHimwithgreatersincerityandpurityofintention.

3.AttentiontotheAttributesofGodLearning, reciting and remembering theAttributes ofGod, the Exalted, keeps our focus in the right

direction,detachesusfromallbesidesHim,andgraduallyelevatesus.Forexample,examiningcloselythe Names and Attributes of God in the Jawshan Kabir Supplication can be a truly great purifyingexperience.4.AttentiontoHisBlessingsRecognizing theblessingsofGodandpaying attention to themdrawman towardGodandmakehis

heartthesanctuaryofHislove.[31]Forthisreason,InIslamicsupplicationsandlitaniesoftheInfallibles(‘a)thesefavorshavebeenrepeatedlymentionedandrecollected.For instance, in the Abu Hamzah ath-Thumali Supplication, Imam as-Sajjad (‘a) enumerates the

blessingsonebyone:OGod!IwassmallbutYoumademebig;IwascontemptiblebutYougavemehonor;IwasignorantbutYoumademeaware;IwashungrybutYoufedme;IwasnakedbutYoucoveredme;IwasmisguidedbutYouguidedme;IwasindigentbutYoumademefreeofwant;IwassickbutYouhealedme;IcommittedsinbutYouconcealedit.And the list is endless. Imam al-Husayn (‘a) also embarks on mentioning the blessings of God in

theDu‘a’al-‘ArafahsothattheloveofGodremainsaliveinhisheart,andallhisworkispurelyforHissakeandpleasure.5.AttentiontotheSureGainThosewhostriveforthesakeoftheworldandotherthanGodmayormaynotattaintheirobjective.

ThegainandoutcomeoftheworksofthosewhostriveinthewayofGodandthehereafter,however,arecertain.TheGloriousQur’anstates:

﴿ اروكشم مهیعس ناك كئ لوأف نمؤم وه و اهیعس اهل ىعس و ةرخألٱ دارأ نم ﴾و

“WhoeverdesirestheHereafterandstrivesforitwithaneffortworthyofit,shouldhebefaithful—theendeavorofsuchwillbewell-appreciated.”[32]ThentheeffortandworshipinthewayofGodsurelygivesresult.6.AttentiontoWorthlessnessoftheWorldThosewhohaveworldlyandother-than-Godobjectivesvalue theworldmore than itsactualworth.

ThereareexpressionsintheHolyQur’anwhichmentiontheworthlessness,deceptivenature,transitoryandarrogance-generatingqualityoftheworld,suchas,“mata‘u’l-ghurur,”“la‘ibunwalahwun,”“zahratal-hayatad-dunya’”and“mata‘u’d-dunyaqalilun”.SucharetheexpressionsoftheCreatoroftheuniversewhoknowsthenatureoftheworldbetterthan

anybodyelse.He,whoisnotseducedandcharmedbytheworldanddoesnotdesireit,istheonewhowillattainpurity.7.AttentiontoImpotenceofCreatedBeingsAbsolutepowerbelongstoGodAlmightyandnoneotherthanHim.Therefore,anyonewhoiscreated

byGodisnotworthyofbeingthefocusofattentionorworship.IntheexpressionoftheGloriousQur’an,thefalsedeitiesareincapableofcreatingevenasinglefly.

[33]Andconcerningtheimpotenceofmankind,itstates:

﴿ اروكشم مهیعس ناك كئ لوأف نمؤم وه و اهیعس اهل ىعس و ةرخألٱ دارأ نم ﴾و

“Whoever desires the Hereafter and strives for it with an effort worthy of it, should he befaithful—theendeavorofsuchwillbewell-appreciated.”[34]Inanotherplace,itposesthesequestions:

﴿ هللا لعج نإ متیأرأ لق نوعمست الفأ ءایضب مكیتأی هللا ریغ ه لإ نم ةمایقلا موی ىلإ ادمرس لیللا مكیلع هللا لعج نإ متیأرأ لقنورصبت الفأ هیف نونكست لیلب مكیتأی هللا ریغ ه لإ نم ةمایقلا موی ىلإ ادمرس راهنلا مكیلع ﴾

“Say,‘Tellme,ifAllahweretomakethenightperpetualoveryouuntiltheDayofResurrection,whatgodotherthanAllahcouldbringyoulight?Willyounotthenlisten?’Say,‘Tellme,ifAllahweretomakethedayperpetualoveryouuntiltheDayofResurrection,whatgodotherthanAllahcouldbringyounightwhereinyoucouldrest?Willyounotthenperceive?’”[35]EventhosewhohavebeenassociatedwithGodasHispartnerscandonothingintheworldandinthe

hereafter.ThosewhoareworshippingdeitiesotherthanGodontheDayofResurrectiontheywillregretpleasingthosewhowereimpotentandpowerless.Inaddition,pleasingtheOneandOnlyGodwhois“easytobepleased”{sari‘ar-Rida}iseasierthan

pleasingnumerousdeitiesandcountlessobjectsofworshipwhichinvolvemanydifficulties.8.LearningfromtheExperiencesofOthersManyofthosewhofocusedtheirattentiononotherthanGod,metapainfulanddismalfate.Takingone

lookattheirfatecanteachmanthefutilityofworshippinganyoneotherthanGod.The son ofNuh (Noah) (‘a)who turned his back onGod and relied on themountain’s height to be

savedfromthefloodwashelplesslydrownedinthegreatdeluge.[36]Qarun(Korah)didnotpayheedtothesincereinvitationofHadhratMusa(Moses)(‘a)andtookpride

inhisabundantwealth,buthewasmiserablyswallowedbytheearthandnoneofhissupporterswasabletorescuehim:“SoWecausedtheearthtoswallowhimandhisdwellingplace.Thenhehadnohosttohelphim

againstAllah,norwasheofthosewhocansavethemselves.”[37]Manyrichandaffluentgardenownerswentawayandleftbehindallthethingstheyhadaccumulated.

Alltheirwealthwasofnoavail.“How many gardens and springs did they leave behind! Fields and splendid places, and the

bountieswhereintheyrejoiced!”[38]God exposed and unveiled the true nature of so many who deceptively showed themselves for

sometimetobesincereandpious:“AndAllahbroughtforththatwhichyouwerehiding.”[39]ThosewhowanttodupethepeopleanddeceiveGodbymeansofostentationandpretension,thedivine

schemewill encompass themand theywillbeexposed.Therearenumerousexamplesof suchpeople.Theirendisinstructiveforanyonewhowishestokeepalooffrompretensionanddeception.8.LearningfromtheExperiencesofOthersThe Holy Qur’an regards the fire of hell as meant for pretentious worshippers who are actually

carelessabouttheirprayers.[40]

Itisstatedinahadith thatontheDayofResurrection, thedissemblerwillbecalledbyfournames:unbeliever{kafir},impious{fajir},traitor{ghadir},andloser{khasir}.Hewillbecalledkafirbecauseintermsofbelief,hehasnottakenGodintoaccount.HewillbenamedfajirsincefloutingGod’scommandsisgoingbeyondthepurposeofcreation.Hewillbelabeledghadirforbeingdeceptive.Hewillbebrandedkhasir,fortheoutcomeofhiswholelifetimewasnothing.Then, it shall be said to them: “Your deedswere invalid and thus have no corresponding rewards.

Today,getyourrewardsfromthoseforthesakeofwhosepleasureyouwereworking.”[41]Therefore,attentiontotheregretofdissemblersinthehereafter,bringsmannearertosincerity.SoundIntentionsPurityofintentionandthemotiveofseekingnearness{qurbah}toGodcanassumevariousforms.Of

course,someformsaremorevaluablethanothers.Someoftheseformsareasfollows:1.FearoftheDivineStationandCourtDoing good and avoiding evil is sometimes due to fear of hell and hardships on the Day of

Resurrection.RegardingtheCommanderoftheFaithfulandHadhratFatimah’s(‘a)sincereactoffeedingthehelpless,theorphanandtheprisoner,theGloriousQur’anstates:

﴿ اریرطمق اسوبع اموی انبر نم فاخن انإ ﴾

“IndeedwefearfromourLordaday,frowningandfateful.”[42]2.HopeforRewardDivinerewardisalsoasoundintentionforworship.TheHolyQur’anhasalsomentionedinhundreds

of verses the pleasures of paradise as a reward for the righteous ones. In numerous traditions,otherworldlyrewardsforrighteousdeedshavealsobeenmentioned,andtheserewardsgeneratemotivesinman.3.GratitudeforBlessingsGratitudefortheinfiniteblessingsofGodisalsooneoftherighteousintentionsinworship.‘Ali(‘a)

hassaid:

هتمعنل اركش ىصعی الا بجی ناكل هتیصعم ىلع هللا دعوتی مل ول .

“EvenifAllahhadnotwarnedofchastisementthosedisobedienttoHim,itwasobligatorybywayofgratitudeforhisfavorsthatHeshouldnotbedisobeyed.”[43]4.Modesty{haya’}Sometimes, the motive for the performance or abandonment of an act is to avoid feeling ashamed

beforeGod.WhenmanbelievesinthePresenceofGodintheuniverseandrecognizesHimasWitnessoverhim,hewillnotcheatandcommitsinsoutofrespectforGod.Itisstatedinahadith,thus:

كاری هنإف هارت نكت مل نإف ، هارت كنأك هللا دبعأ .

“WorshipGodasifyoucanseeHim.EvenifyoucannotseeHim,Hecansurelyseeyou.”[44]5.LoveofGod

Thoseworshipperswhoseworship ismotivatedby love and affection andwhobelieve thatGod isworthy of being worshipped are few and far between. The Commander of the Faithful (‘a) said, asrecorded inNahjal-Balaghah: “Agroup of peopleworshipGod out of desire for reward; this is theworshipof traders.AnothergroupworshipsGodoutof fear; this is theworshipofslaves.YetanothergroupworshipsGodout of gratitude; this is theworshipof freemen.”[45]About himself he stated inlitanies{munajat}:“OGod!IfoundYouworthyofworshipandIworshippedYou.”On the Day of Resurrection, human beings will be raised up according to their intentions. The

Messenger of Allah (S) has said: “Verily, the people will be resurrected on the basis of theirintentions.”[46]TheUniversityofWisdom{hikmah}Sincerity{ikhlas}isaqualitythepracticeofwhichresultsinwisdom{hikmah}parexcellencewithin

aperiodoffortydays,afterwhichanunbelievablestageofinsight{basirah}andcertainty{yaqin}willbe:

هناسل ىلع هبلق نم ةمكحلا عیبانی ترهظ احابص نیعبرأ هللا ةدابعلا صلخأ نم .

“HewhosincerelyworshipsAllahforfortydays,springsofwisdomshallflowfromhishearttohistongue.”[47]TheRootofSincerityThefactthatoneissufferingfromostentationmeansthatonehasnotyetattainedthestageofcertainty

{yaqin}andfaith.Imam‘Ali(‘a)said:“Sincerityistheproductofcertainty.”[48]It ispossible forman tohaveknowledgeofGod, thehereafter, spiritual reward, etc.but as longas

knowledge has not reached the stage of certainty and faith, it will not have the necessary effect.Everybodyknowsthatthedeadareincapableofdoinganything,butinspiteofthisknowledge,somanyareafraidofacorpse.AlthoughapretenderispossiblyawareofGod,theDayofResurrection,accountabilityandthebookof

deeds,since,hisawarenesshasnot reached thestageofcertaintyhewillgoawayfromsincerity.Thiscertainty.isalsoavailablethroughworship.TheHolyQur’anstates:

﴿ نیقیلا كیتأی ىتح كبر دبعاو ﴾

“AndworshipyourLorduntilcertainty(ordeath)comestoyou.”[49]IfwearecertainthattheuniversehasthePresenceofGod;thathonoranddisgraceareinHishand;and

thattheworldanditsmanifestationsaretrivial,fleetinganddeceptiveassets,wewillbedrawntowardsincerityinaction.SignsofSincerityThere are somanywho regard themselves as “sincere” in intention and action, but if they examine

themselvesclosely,theywillfindungodlyintentionsintheiractions.Therefore,weshallpointoutsomesignsofsincerityonthebasisoftheQur’anandhadith:1.NotExpectingAnythingfromOthersApertinent examplewhich theGloriousQur’anmentions isHadhrat ‘Ali andFatimah’s (‘a) act of

feedingtheneedy.Imamal-HasanandImamal-Husayn(‘a)fellillduringchildhood.TheProphet(S)and

agroupofthecompanionswenttopayhimavisitandrecommendedto‘Ali(‘a)tomakeavow{nadhr}fortheirsons’recovery.‘AliandFatimah(‘a)vowedtofastforthreeconsecutivedaysiftheirchildrenrecovered.TheirtwochildrenrecoveredbytheGraceofGod.Infulfillmentoftheirvow,‘AliandFatimah(‘a)

fasted.These twopersonagescouldhardlyfindbread tobakeathome.At the timeofbreaking thefast{iftar}onthefirstday,ablindmancameandknockedattheirdoor.Theygavehimtheirfood,andbroketheirfastwithwater.Thesamehappenedonthesecondandthirdday.Thecouple,whohadfastedforthreedayswithoutany

foodvisitedtheProphetwhileturningpale.Surahad-Dahr(oral-Insan)wasrevealedaboutthemwhichpointsoutthissincereact:

﴿ اروكش وال ءازج مكنم دیرن ال هللا هجول مكمعطن امنإ ﴾

“{Saying,}‘WefeedyouonlyforthesakeofAllah.Wedonotwantanyrewardfromyounoranythanks.”[50]Theyofferedfoodoutofsincerityandsolelyfor thesakeofGod;feedingthepoorwasroutinewith

them; they gave the food they liked; theywere never tired of guests or beggars nor did they get themannoyedwith;andtheyalsodidnotexpectanytokenofgratitudefromthem.It ispossibleformantodosomethingsometimeswithoutanymonetarybenefit,buthewould like to

advertisewhathehasdoneinthecommunity.Sometimes,apersonsaysthatheisnotexpectinganycompensationbuthisheartactuallyyearnsforit.Sometimes, if one’s good deeds and activities are not acknowledged, he feels discouraged and

annoyed,andifagestureofgratitudeisnotrendered,hewillnurseagrudge.Thesearesignsoftheabsenceofsincerity.Sincereishe,inwhoseperformanceofduty,criticismand

appreciationofthepeoplehavenoeffect,andhefulfillshisdutywhetherthepeopleknowitandexpressappreciationforit,orremainuninformedofit.2.FocusingonDuty,nottitleAnothersignofsincerityisthatoneislookingforanactionwhichisnecessary,anobligationundone,

though it does not entailmoney, title and fame, andwill not increase his welfare, income and socialstanding;forexample,renderingserviceindeprivedregionsorsmallandfar-offvillagesandareaswithbadclimate,orengageinnecessaryworkswhichdonothavemuchsocialprestigebutareobligatory.Once,duringmyyouth,Ihadclasseswithchildrenandadolescents.Alongtheway,ifyoungstersjoined

me, Iwould feel somesenseofpride,but ifkids followedme, Iwould feel somewhatembarrassed. Iusedtopassbyasmallmarketplace.Oneday,anilliterateoldmancameoutofastoreandsaidtome:“AreyouteachingforthesakeofGod?”IwassurethatIwas,sinceIwasnotreceivingmoneyforit,soIconfidentlyreplied:“Yes.”Hesaid:“IfyouarereallyteachingforthesakeofGod,thenbeawarethattheGodofchildrenandthat

ofadolescentsandyoungstersisoneandthesame,andiftheycallyou“teacherofchildren”and“childrenstory-teller”youshouldnotbeannoyed.”Thestatementofthatoldmanwasdivineenlightenmentforme.IttaughtmethattheLordoftherichand

famousand thatof thepoorandneedy isoneand thesame. I sincerelywishweall reachsuchastagewherewe consider it equally prestigious to participate in the assembly of the famous and that of theunknown;tostudyalongsidepopularpersonagesandunsungindividuals;torenderserviceinprestigiouscentersorcommoncenters; toteachat thesimpleandelementaryleveloratahigherlevelof learning;whereweexpecthonorfromGodaloneandnotthroughmoney,fame,materialassets,hats,andposition!

3.HavingNoRegretsAnyonewhoworksforGodanddoesnotexpectanythingfromotherswillneverfeelregretifhisdeeds

donotachievetheidealgoalbecauseworkingforthesakeofGodleadstorewards,irrespectiveoftheirworldlyoutcome.If you visit a believer or a sick person for the sake ofGod, and not find him at home, you are not

supposedtoregretgoingbecauseyougainedyourownrewardforit.If we feel regret everyday for paying respects, entertaining others, rendering services, and offering

assistance,weoughttoreconsiderour“motiveofseekingnearnesstoGod”.4.TreatingReceptivityandHeedlessnessasOneIntheperformanceofduty,itshouldnotmattertothosesincerewhetherthepeoplewelcomethemor

treatthemwithhowarenoimportance.Forthem,criticismandappreciationarethesame.Ifapersoniselatedbythereceptionofthepeopleanddiscouragedbytheirheedlessness,itshowsalackofsincerityinhim.Ofcourse,onemayjustifythatbeingelatedisforthereasonthatthepeoplearegatheredintruth,while

being discouraged is for the fact that the people are lukewarmwith respect to religion and faith. Butbeyondthisjustification,onemustexaminewhatisinone’sheart.TheCommanderoftheFaithful(‘a)hassaid:“Thepretenderhasthreesigns.Ifalone,heislanguidand

indolent.Ifheiswiththepeople,hehasenthusiasm(inworshipandaction).Ifheisappreciatedbythemheworksmore,butifheisneglected,heworksless.”[51]MayGodrelieveusfromthissortofdangeroussicknessandnotmakeuslikethosephysicianswhodie

of the same ailment of which they are specialists! And may it not happen in spite of writing aboutsincerity,wedepartfromthisworlddrenchedinpretension{riya’}andpolytheism{shirk}!5.ConsistencyofMotiveandActionA sincere person is devoted to divine duty and obligation, and not deterred by conditions and

circumstances.He performs his duty constantly and persistently, and does not get tired of repeating itthousands of times. Physical weakness or old agemay decrease his labor, but his fervor andmotiveremainunchanged.6.LackofWealthandPositiondoesnotHinderFor a sincere person, wealth and position are not hindrances in the performance of his duty. He

sacrificeshisdesiresandneeds,andifnecessary,evenhislifeinthefulfillmentofhisduty.Ifattachmenttowealth,position,relatives,andfriendsbecomesahindrancetohisperformance,sinceritywilldepart.TheHolyQur’anstates:“Ifyour fathersandyour sons, yourbrethren, your spouses,andyourkinsfolk, thepossessions

thatyouhave,thebusinessyoufearmaysuffer,andthedwellingsyouarefondof,aredearertoyouthan Allah and His Apostle and to waging jihad in His way, then wait until Allah issues Hisedict.”[52]Thesincerepersonisnotacaptiveofplace, time,spouse,residenceandhisself.Heonlystrives to

pleaseGod.Ithasbeennarrated that a rider andhishorsearrivedat a stream.Themandideverything,heeven

whipped the animal but the horsewould not step into thewater. Theman stepped into thewater andpulledthehorse’sbridlebutthehorsestillrefused.Asagewhowaspresenttheresaid:“Mountthehorseandmuddythewaterwithyourstickandspadeandthemthehorsewillcross.”Hedidsoandthehorsecrossedthestreamwithoutanyproblem.Therideraskedthereasonforthewiseman’sadvice.Thewisemanreplied:“Asthehorsecouldsee

itsreflectioninthelimpidwaterofthestream,itwasnotwillingtosteponitsface.Butsincethewaterwasdisturbed,thehorsecrossedthestream!”Yes, thosewho are self-centered and inclined towardwealth, position, children and occupation for

themselvescannotbesincere,becauseinthepathofsincerityeverythingmustbesacrificed.7.OnenessoftheApparentandtheHiddenUndercertaincircumstancesorinthepresenceofcertainpeople,apersonmaydocertainthingsthat

arecontrarytohisinnerandpersonalstate.Thisisatypeofostentation.‘Ali(‘a)said:“Onewhoisashonestinhissecretactivitiesasinovertdeedsandwhosewordsandactionssuit,isthepersonwhohasfaithfully discharged the duty laid down upon him by the Lord, has honestly handed over the thingsentrustedtohim,andhassincerelyobeyedAllahonlytoachieveHisfavorsandblessings.”[53]ThesincerepersondischargeshisdutyinthewayofGodwithouttakingintoaccountthesatisfaction

andpleasureofanyoneinparticular,andheisalsonotafraidofanycensure:

﴿ مئآل ةمول نوفاخی الو هللا لیبس يف نودهاجی ﴾

“WagejihadinthewayofAllah,notfearingtheblameofanyblamer.”[54]8.WithoutFactionalBigotrySincerity leadsman tostriveuntiringlyall the timeand in,atallplaces.Withoutsincerity,however,

factionalbigotryandpartisanshiptakeover.Hisattachmentandprejudicewithacertaingroupmighttendtomakehimactiveandenthusiastic,howeverifhebecomesrespecttobiasedagainst,thatgrouphemayloseshiszeal,andmayevenretireandsecludehimself,orworse,opposeandsabotageit.Asincerepersonisnotconfinedandlimitedtoacertaingroupanddoesnotpracticefactionalbigotry.

Ifheidentifiesacertaingrouptobelinkedwithfalsehood,hewillkeepawayfromit.Hekeepshimselfalooffromgroup-worshipandpolytheisticprejudicepresentedastribalism,regionalismandfactionalism(whichareincompatiblewiththespiritofsincerity).TheHolyQur’andeclares:

﴿ ئش ىلع دوهیلٱ تسیل ىراصنلٱ تلاق و ئش ىلع ىراصنلٱ تسیل دوهیلٱ تلاق ﴾و

“TheJewssay, ‘TheChristians standonnothing,’and theChristianssay, ‘TheJewsstandonnothing’.”[55]Ofcourse,ifaparty,groupororganizationisonthepathoftruth,itmustbesupported.Itmeansthat

one’sfalsehoodmustnotbeseenas“truth”whilethetruthofothersmustnotbereckonedas“falsehood”.9.PursuitofImportantWorksUndoneIfthereissincerityanddedicationinwork,apersonwilllookfornecessaryandundoneworkswhose

absenceisfeltandnobodyhasdonethemastheydonotentailfameandmoney,orarenotregardedasimportant.Glass,cabinetandcurtainareasimportantforabuilding,astheyareforabathroomandtoilet.

Inatablespread,food,meatandothersareneededandsoissalt.Sincerepersonshavenoinhibitionindoingundoneworks,whethertheyaresmallorgreat,andtheybelievethatsometimes,Godblessesandgivesgreatimpacttosincerelyperformed,smallgooddeeds.When ‘AllamahSayyidMuhammadHusaynat-Tabataba’i arrived inQum from the Islamic seminary

{hawzah‘ilmiyyah}inNajaf(inIraq),heobservedthattherewerealotofclassesonjurisprudenceanditsprinciples{fiqhwausulal-fiqh},buttherewasnomentionofanylessonsinexegesis{tafsir}ofthe

Qur’anorphilosophy.Therefore,hestartedteachingthesetwobranchesofknowledge.Although,outofgoodintention,some

individuals protested, saying that doing so is incompatible with the prestige of the future religiousauthority{marja‘at-taqlid},hecontinuedteachingtafsirandphilosophyandconsideredthemexpedientandnecessaryfortheIslamicseminary,andhewrotethemonumental,Al-MizanfiTafsiral-Qur’an.Yes,divinegracedependsonthesincerityofindividualsandnotonthetitleofthepositionthatthey

occupy.10.DesistingfromErrorThefactthatonepersistsiterrorshowshislackofsincerity.Ifasincerepersonrealizesthatthereisa

betterway,hewilldesistfromthewrongway,orentrusttheworktothebetterworker.Therearesomanywhoareinerrorforsometime,butwhentheerrorispointedouttothem,theyarenot

willingtochangefortheyregarddoingsoasasortofdefeat.While,persistenceinerrorisanevermoreseriousdefeat.Sincere individualshavea sublimespirit andagreatcapacity toaccept truth,and theirmagnanimitydetersthemfromyieldingtoallkindsofdishonorableegoisticactions.OutcomeofSincerityMan’s sincere connectionwithGod is accompaniedby the luminosityofdisposition,purityof inner

selfandinsight,whichguidehiminthetwistsandturnsoflifeaswellasimpassesandpredicaments.Imam ‘Ali (‘a) said: “When sincerity enters the heart, it is accompanied by glow and

perspicacity.”[56]This is the same “furqan” {criterion} that the Holy Qur’an regards as a result of God-wariness

{taqwa}:

﴿ اناقرف مكل لعجی هللا اوقتت نإ ﴾

“IfyouarewaryofAllah,Heshallappointacriterion[57]foryou.”[58]Italsoargues that ifyouareconsciousofGod,Hewillbestowa lightonyouwhichwill lightyour

way:

﴿ هب نوشمت ارون مكل لعجیو ﴾

“Andgiveyoualighttowalkby.”[59]Sincerity,God-warinessandkeepingawayfromcarnaldesirehaveanoutcomethatenhancestheclear-

sightedness of man and leads him from the darkness of polytheism, ignorance {jahl} and capriciousdesire to theatmosphereof light,monotheismandknowledge.Hewhohassinceritywillattain felicityandsuccess.[60]Sincerityhasextraordinaryvalueandat thesametime,it issodifficult.Inthesupplicationsatdawn

duringthemonthofRamadhan,Imamas-Sajjad(‘a)praystoGodtoremovehypocrisy{nifaq}fromtheheart,andostentation{riya’}fromtheact.IntheDu‘a’al-‘Arafah,Imamal-Husayn(‘a)alsobeseechesGodtobestowsincerityinaction.SincerityintheContextofSocietyIdealandvaluablesinceritymustbeinthecontextofsociety,amongthepeople,andaccompaniedby

social responsibilities and activities. Some erroneously identify sinceritywith isolation and seclusion,away from people.God brings about pure andwholesomemilk from food and blood.[61]The sincereperson must also keep himself pure in the midst of an impure and corrupt environment, and free his

actionsfromostentation,andsucceed.Suchsincerityisvaluableandimportant.Thesincereperson{mukhlis}setshimselfatthedisposalofGod,makeshisheartthesanctuaryofthis

love,andallowsdivinemotivestoguideallhisactionsandbehavior,andindoingso,heattainshonorandnobility.

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7ChapterLet’sEngageinPrayer!

Afterintention{niyyah}whichisthedecisiontoperformtheactofworshipforthesakeofGodandto

establishprayerwith theaimofseekingnearness toAllah,weembarkon theprayer itself.Alongwith“presence of heart” {hudhur-e qalbi}, mental preparation and total attention to the Lord, we recitethetakbir,“Allahuakbar”{God is thegreatest}.Thisattentivenessandpresenceofheartservesas thespiritofprayer.“AllahuAkbar”{Godisthegreatest}Godissuperiorandgreaterthanwethinkandimagine,andsuperiorthanwhatourpensandtonguescan

describe.Hisgrandeurisbeyondourunderstanding,cognitionandcomprehension.WhateverHewillsisrealizedimmediately.Hiscommandisobeyed.Hecreatedtheuniversewithits

naturalphenomenaandhumanbeingsfromnothing.Henourishesandguideseverything,andthelifeandexistenceof all living species (plants andanimals) are inHishand.ToHim is the returnof all thingscreatedbyHim.ItisHewhodispenseswithhonoranddisgrace.Heisself-sufficientbuteverythingdependsonHim.

Hefashionsmaninthewombofhismother.Heendowsguidedinstinctsinhisnature{fitrah}asatrust.Heheals thesick.Hegivesstrength to theweak.Everything isperishableandpassesawayexceptHisEssence.OntheDayofResurrection,thereckoning,bookaccount,reward,andpunishmentaredonebyHim.It

will bemanifest on that day that power belongs toHim and all others can do nothing, and thosewhoturnedtheirfacestootherthanHimarelostanddefeated.[1]OurprayercommenceswiththeNameofthatMagnificentLord.Aftertheintention,werecitethetakbiratal-ihram,[2]whichsignifiesthecommencementofourprayer.AllahuAkbar!Allahuakbaristhecruxofourschool’s{maktab}belief{‘aqidah}.PrayerbeginswithAllahuakbarandendswithrahmatAllah{mercyofGod}.Prayer needs attention of the heart as well as eulogy and salutation of the tongue.We listen to the

praisesandinvocations,whileweworshipwiththemovementsofourbodilylimbsandorgans.PrayerbeginswiththeNameofAllah,anditisnotliketheidol-worshippers,taghutisandChristians

whobegintheiractivitywiththenameoftheiridols,thetaghutsandkingsorJesus(‘a).Prayer isaccompaniedbyAllahuakbar,whichannounces, the invalidityofall falsehoodsandfutile

powers,andisrepeatedeightyfivetimesthroughoutthedailyobligatoryandrecommendedprayers.Itisalsoutteredasarecommendedactundervariouslabels.Thissloganisrepeatedduringprayersandthesecretbehindourgrowthinspiritualdimensionsliesin

theveryrepetitions.Godisgreaterthaneverything!Godisgreatertheonewhoiscomparedwithothers.

Heisgreaterthanhumancomprehension,theclaimsofothers,theinsinuationsofSatan,andthevisagesoftheworld.IfAllahuakbarspringsforthfromthedepthofoursoulsandonthebasisoffaithandbelief,theworld

anditstemptations,thesplendorofpoweranditsmanifestations,willbecometrivialandinsignificantinoursight.HisPleasurewillbecomesuperiortoeverythingelse.Imamas-Sadiq(‘a)saysthatwhenyouuttertakbiratthebeginningofprayer,everythingexceptGod

mustbeinsignificantinyoursight,andifnot,itshallbesaid:‘Youarealiar!’If in themind of the one praying there is someone greater, hewill be considered a liar, just as the

hypocrites{munafiqun}usedtoverballybearwitnesstotheapostleshipoftheMessengerofAllah(S),buttheyhadnofaithinwhattheyweresaying.Goddescribedthemasliars:“AndAllahbearswitnessthatthehypocritesareindeedliars.”[3]Because such duality of speech and belief is hypocrisy. As such, the same Imam (‘a) says: “God

addressessuchworshippers,saying:“AreyoudeceivinganddupingMe?ByMyHonorandGlory!Ishalldeprive you of nearness to Me, the sweetness of remembering {dhikr} Me, and the pleasure of Mylitanies.”[4]Afternarratingthishadith,thelateFaydhKashanisays:

Wheneveryouattain thepleasureandsweetnessof litaniesduringprayer,beaware thatyour takbir isacceptedandconfirmedbyGod,theExalted,andifitisnot,youwillfeelthatGodhasexpelledyoufromHisCourt,doesnotconfirmyourutterance,andregardsyouasaliar.”[5]Yes,Godisthegreatest!Anyone who professes such belief will, like the Great Leader of the Islamic Revolution (Imam

Khomeini)(mayhissoulbesanctified),sayseventotheUSassuch:“Itcannotdoadamnthing.”‘Ali(‘a)considersitaspartoftheattributesofthepiousones{muttaqin}:

مهنیعأ يف هنودام رغصف مهسفنأ يف قلاخلٱ مظع .

“Thegreatnessof theCreator is seated in theirheart, and so, everythingelse appears small in theireyes.”[6]Surahal-HamdIneveryprayer,therecitalofSurahal-Hamd(oral-Fatihah) isnecessary. It is thesurah{chapter}

that describesGod as theCreator andNourisher of the universe,MostBeneficent andMostMerciful,MasteroftheDayofJudgment,followedbyadeclarationofworshippingonlyHim,andbeseechingonlyHimforHishelpandguidanceintreadingthestraightpath.Now,weshalldiscussthehighlightsofthissurah:Bismillahi’r-rahmani’r-rahim{IntheNameofAllah,theAll-beneficent,theAll-merciful}WebeginwiththenameandhelpoftheAll-beneficentandAll-mercifulGod.Heis theLordwhosecompassionencompassesallandwhosekindness isuniversalandeverlasting.

Othershaveeithernocompassion,ortheircompassionislimited,ortheiraimisnottobecompassionate.ButinthecaseofGod,evenHisactofcreatingallbeingsisbasedongraceandkindness:

﴿ مهقلخ كل ذل و كبر محر نم الإ ﴾

“ExceptthoseonwhomyourLordhasmercy—andthatiswhyHecreatedthem.”[7]WhoeverlosesthemercyoftheLordishimselfresponsible.

Divinemercyisall-encompassing,butsometimes,peopleclosethedoorofmercyforthemselvesthroughtheirfalsethinkingandactions.Bismillah{IntheNameofAllah}atthebeginningofeveryactionisthesecretcodeofloveforGod,

relianceonHim,seekinghelpfromHim,anddependingonHim.Bismillahmeansholdingfastandclingingtotheinspiration-givingNameofGodandfleeingfromthe

insinuationsofSatan.Bismillahhasbeenat thebeginningofallheavenlyscriptures,[8]and theprophets (‘a) alsoused to

startalltheirworkwiththenameofAllah.[9]ThisactsetsmanundertheprotectionandcareofGodandanyonewhosincerelyseeksrefugeinGodwillbeguidedonthestraightpath:

﴿ میقتسم طارص ىلإ يده دقف هللااب مصتعی نمو ﴾

“AndwhoevertakesrecourseinAllahiscertainlyguidedtoastraightpath.”[10]BismillahisthesignofservitudetoGodanddependenceonHim.Itislikesaying:“OLord!Ihavenot

forgottenYou.IbegineveryactivitywithYourName.ItakeYouasmyProtecteranddriveawaySatanthroughYourassistance.”Imamas-Sadiq(‘a)said:“Bismillahisthecrownofallsurahs,”[11]anditisthesignofsecurityand

mercy. And there is no bismillah at the beginning of Surah al-Bara’ah (or at-Tawbah) becausethissurahisadeclarationofdisgustanddisavowalfortheinfidelsandpolytheists,andthisactmustnotbeaccompaniedbymercy.[12]Itisstatedinthehadiththateveryaction,beitwritingasingleverseofpoetry,mustbeginwithbismillah,andthateveryactionthatisdevoidofHisremembrancewillnotreachitsconclusion.[13]“Al-hamdulillahirabbi’l-‘alamin”{AllpraisebelongstoAllah,theLordoftheworlds}PraiseandeulogybelongexclusivelytoGodwhonourishesallcreatures.Forthenourishmentof the

physicalrealm,Hehassettheorderofcreation,themovementoftheearth,thesun,air,plants,seas,andmaterialblessings.Andforthenourishmentofthesoul,Hehasdesignatedtheprophets(‘a),heavenlybooks,pleasantand

unpleasantinstructiveevents,etc.For the guidance of humanity,He has sent down religion and laws based on the natural disposition

{fitrah}ofman,andfoundedonreason{‘aql}.Hehasnotlefttheearthwithoutaguidenorplaceditatthe disposal of man with all its apparent and hidden blessings, but ensured the presence of a proof{hujjah} ofHisOwnership andWatchfulness. If aminute change and disorder occurs in the order ofcreation,everythingwillperish.Thefirmandfixedorderofcreationinthemountainsandplants,atomsandgalaxies,waterandsoil,the

fourseasons,dayandnight,organsofthebody,diverseinstincts,andthedifferentsetsofguidanceisaperfectmanifestationofHisLordship{rububiyyah}fortheentireuniverse.Ourbodyorgansandlimbshavesuchwonderfulprecision,complexityandorderthatitisamazing.The

quality of the eye, ear, heart, respiratory organs, veins, nerves, the five senses, reflects thewonderfuldivinedesign.Itislamentablethatinsteadofgivingthanks,manismostungrateful:

﴿ اروفك ناسنالا ناك ﴾و

“Formanwaseverthankless.”[14]InsteadofseekingnearnesstoGod,heturnsawayfromHim:

﴿ ضرعا ناسنالا یلع انمعنأ آذا ﴾

“When We bless man, he is disregardful and turns aside; but when an ill befalls him, heisdespondent.”[15]AndinsteadoflovingandworshippingGod,heexpressesenmityandinsolence:

﴿ نیبم میصخ وه اذاف ﴾

“Behold,heisanopencontender!?”[16]Itisregrettablethatinsteadofshowinghumilityandreverence,heassumesanairofdignity:

﴿ میركلٱ كبرب كرغام ناسنإلٱ اهیأ ای ﴾

“Oman!WhathasdeceivedyouaboutyourgenerousLord?”[17]Afalsefeelingofself-sufficiencymakeshimrebel(againstGod):

﴿ ىنغتسا هآر نأ ٭ ىغطیل ناسنإلا نإ الك ﴾

“Indeedmanbecomesrebelliouswhenheconsidershimselfwithoutneed.”[18]Andhethinksthedivineblessingsaretheresultofhisownefforts:

﴿ ملع یلع هتیتوا امنا ﴾

“Ihaveindeedbeengiven{all}thisbecauseoftheknowledgethatIhave.”[19]Andhedoesnotpayheedtothesoundsofawakening:

﴿ نوركذی ال اوركذ اذإ ﴾و

“And{even}whenadmonisheddonottakeadmonition.”[20]Thisungratefulmanextendsgratitudetoallpeoplefortheleastgoodnessdonetohim,butheforgets

Godwhoisthemain“BestowerofFavors”{walian-ni‘mah}.Itisapitythatmanlosestheway,putsoutthelightofthought{fikr}andnaturaldisposition{fitrah},shutshiseyes,attacheshishearttoso-and-so,andreliesonhumanandsatanicpowersinsteadoftrustingGod.Thesentence,“Al-hamdulillahirabbi’l-‘alamin”extinguishesthesecomplacencies,remindsusofthe

blessingsoftheDivineLordship{rububiyyat-eilahi}.GodistheLordoftheworlds.HeistheLordoftheentireuniverse,allcreatures,andallthings:“Heis

the Lord of all things,”[21]and not in the sense of the pre-Islamic period of ignorance {yawm al-jahiliyyah}where therewasa lordandcherisher for everykindof thing{rabban-Naw‘}.God is theMaster,ManagerandAdministratorofall.Hecreates,regulates,aswellastrains.“Ar-rahmani’r-rahim”{theAll-beneficent,theAll-merciful}TheextentofHisuniversalBeneficencesurroundseverything.HismercyprecedesHiswrath.

Hehaspavedthewayofrepentance{tawbah}forthesinners,promisingthatHeacceptsrepentanceevenonthevergeofdeathoftherepentant,andHelovesthepenitentones:

﴿ نیباوتلٱ بحی هللا نإ ﴾

“IndeedAllahlovesthepertinent.”[22]AndHehasmadeitincumbentuponHimselftobemercifulandoft-forgiving:

﴿ ةمحرلا هسفن ىلع مكبر بتك ﴾

“YourLordhasmademercyincumbentuponHimself.”[23]HehasalsomadeeverybodyhopefulandcalleduponthemtowardHismercy:

﴿ اعیمج بونذلٱ رفغی هللا نإ هللا ةمحر نم اوطنقت ﴾ال

“DonotdespairofthemercyofAllah.IndeedAllahwillforgiveallsins.”[24]AmongthemanifestationsofthemercyoftheLordisthatHetransformsintogoodeventheevildeeds:

﴿ تانسح مهتائیس هللا لدبی ﴾

“Allahwillreplacetheirmisdeedswithgooddeeds.”[25]Even trials, afflictions and difficulties are signs ofHismercy that arouseman from the slumber of

negligenceandurgehimtosearch.EnduringthedifficultiesispleasurableforthesaintsofGodwhothankHimforthosepains.“Malikiyawmi’d-din”{MasteroftheDayofRetribution}HeistheMasteroftheDayofRetribution.ThisisanotherAttributeofGodwhichisexclusivelyHis.Manmostlygivesthanksinthreecases:1.Attentiontopastfavors;2.Attentiontopresentlove;and3.Attentiontofuturegrace.Keepingthisinview,allpraisemustbesolelyforGodbecauseHehassafeguardedourpast;blessed

ourpresentwithHismercyandgrace;andinthefutureontheDayofResurrection,allouraccountswillbewithHim,soweprayforHisfavorandcompassion.Heisthemaster—theRealMaster!Althoughhumanbeingsintheworldarecaptivesinthewebsofopenandhiddenpolytheisms,onthe

DayofJudgmentallwillrealizethattheuniverseandeverythinginitbelongstoHim,andthatHeistheMasteroftheuniverse,AbsoluteSovereignandRealRuler:“AndallcommandthatdaywillbelongtoAllah.”[26]OntheDayofResurrection,thepeoplewillbeasked:“Towhomdoesthesovereigntybelongtoday?”[27]Theywillanswer,thus:“ToAllah,theOne,theAll-paramount.”[28]Thephrase,“Malikiyawmi’d-din”remindsmanofthereckoningontheDayofJudgmentsothatwhile

hestillhastimeheneedstoimprovehimself.[29]EverytimeImamas-Sajjad(‘a)wouldreachthisphaseinprayer,hewouldrepeatittosuchanextent

thatitseemedhissoulwouldseparatefromhisbody.[30]“Din” (in “Maliki yawmi’d-din”) means retribution {jaza’}. God is the Master of the Day of

Retribution,andReward.Inthissurah,bothHismercyandHiswrathandjusticearepointedoutsoastomakeclearthecodeofproperliving,whichisbetweenfearofHisWrathandhopeofHisMercy.“Iyyakana‘buduwaiyyakanasta‘in”{You{alone}doweworshipandtoYou{alone}doweturn

forhelp}Up to that point, the one praying verbally expressed his beliefs regarding the genesis and final

destinationaswellastheAttributesofGod.So,theoutcomeofthesebeliefsmustbesincereservitude

andaskingsuccorfromGod.Eveniftheoneprayingisalone,herecitesthesentenceinthepluralformsoastorelatehimselftothe

otherworshippers.Perhaps,hisdefectiveworshipwouldbeacceptedandconsideredalongwiththeactsofworshipoftheperfect,sincereanduprightones.Thecollectivedescriptiongivesthelessonthatthe“I’s”mustbecome“we”.Theedificeofworship,

prayer in particular, is founded on congregation, while individualism, isolation and segregation areworthless.Inthesameayah,worshipofAllahalonehasbeencoupledwithseekinghelpfromHimalone,sothat

side by sidewith servitude,we also beg for immunity from deviation of thought, arrogance and self-admiration,ostentationandsluggishness.Onemust seekassistance fromHim,becauseHeandonlyHecangrantuswithfaithandrecognitionofTruth.Wakingupinthemorning,performingablutionwithwater,movingandstanding,allemanatefromHim.

TheacceptanceofprayerandourimmunityfromarroganceandostentationareinHishand.WeoweevenourinterestinworshiptoHisgrace.WorshipissolelyforGod.NeitherworshipoftheWestnorworshipoftheEast;neitherservitudeto

force or position; neither submission to carnal desire, nor seduction by woman; neither enamored byoffspringnorobsessedwithwealth.ThissentenceinprayercondemnsservinganykindofinterestmorethanGod.Itnegateseverysortof

assistance from false powers. It teaches the worshipper the lesson of “honor under the auspices ofservitudetoGod”,notbecomeaslaveandservantofotherthanGod,nottobeafraidofthethreatsandwarningsofothers,andnotunderanycircumstancesabandonthewayofGod.“Ihdina’s-siratal-mustaqim”{Guideusonthestraightpath}OurfirstrequesttoGodafterpraisingandeulogizingHim,sincerelyexpressingourservitudetoHim,

andbeggingHimforhelp,istherequestforguidancealongtherightpath.Inthetheoreticalandpracticalissuesoflife,beliefs,behavior,andattitudes,recognizingthecorrectpathissoimportant,yetsodifficult.Assuch,weimploreGodtoguideustothe“straightpath”{siratal-mustaqim}.“Siratal-mustaqim”{Thestraightpath}When the right path is talked about, non-straight pathswill alsobe touched.Oncewe identify these

“byways”wewillalsorecognizebetter“theway”.Belowisalistofnon-straightpaths:1.Thepathofone’spassionsthatappearatthetimeofanger,sensualdesireandinstinctiveoutbursts;2.Thepathofothers’passions;3.Thepathofdisbelief,extremismandbigotry;4.Thepathofsatanicinsinuationsandtheirmanifestations;5.Thepathofthetaghutsthatdrawpeoplethroughthreatandtemptation;6.Thepathofworldlinessinwhichwealthandpositionmakemanstriveforthepleasureofso-and-so;7.Thepathslackingproofandlogic,andbasedonfalsefadsandtendencies;8.Thepathchosenbymanforbeingunmindful,inexperiencedandheedless;9.Thepaththatdrewthosewhotreadittowardperdition(thepathofthosewhoearnedGod’swrath

andthosewhogoastray);10.Thepathofpersonaltastesandopinions,aswellasimproperhabits.

Now,letusfindthestraightpath?ThepathofGod:

﴿ میقتسم طارص ىلع ىبر نإ ﴾

“IndeedmyLordisonastraightpath.”[31]Thepathoftheprophets(‘a):

﴿ میقتسم طارص ىلع كنإ ﴾

“Indeedyouareonastraightpath.”[32]Thepathofservitudeandworship:

﴿ میقتسم طارص اذه ىنودبعا نأ ﴾و

“WorshipMe.Thisisastraightpath.”[33]ThepathoftheinfallibleImams:Imamas-Sadiq(‘a)said:“Verily,wearethe‘straightpath’.”[34]

ThepathofclingingandholdingfasttoGodandHislaw:

﴿ میقتسم طارص ىلإ يده دقف هللااب مصتعی نمو ﴾

“AndwhoevertakesrecourseinAllahiscertainlyguidedtoastraightpath.”[35]SomeNotes1. The straight path is different for different individuals, in different periods and under different

circumstances.Atonetime,itassumestheformofsilence,whilevoicingoutatanother.Itissometimesspendingwealth,whilesacrificinglifeatanother.Itisstudyingforoneperson,whileworkingforanother,etc.(Thesestatementsmustnotbetakenasanexcusetoescapefromsocialandreligiousresponsibilitiesforpersonalcomfort.)2.Thosethatareonthestraightpathandpossesscongenialconditionsandfacilitiesmustnotcriticize

andfindfaultwithothers(whoarealsobusyinotheractivitiesinthewayofGod)becausethewaystoattain the pleasure of God are diverse, and every individual’s actions vary in degree from those ofanother.Inmanycases,allaretreadingthestraightpathunderasinglebannerthroughdiversemethods.3.Persistenceofmovement along the straightpath is imperative, forhumansare inclined to err and

deviate.Inahadithfrom‘Ali(‘a)concerningthemeaningoftheverse,hestatedthat“setThefutureofourlife,too,ontherightpath.”[36]4. The personwho is in the highest degree of perfection (including even the degree of infallibility

{‘ismah})mustcontinueprayingtoGodfor thestraightpath,because thispathhasvariousangles,andlike light,knowledge,andmovement, it isevolutionaryandcreative.Regarding furtherguidanceof theguidedones,theHolyQur’anstates:

﴿ ىده اودتها نیذلا هللا دیزی ﴾و

“Allahenhancesinguidancethosewhoare{rightly}guided.”[37]And in the initial part ofMakarim al-Akhlaq Supplication, Imam as-Sajjad (‘a) beseeches God to

makehisfaith,certainty,desires,andgoalsattaintheperfectdegreeofsublimity.5.Toidentifythestraightpathisdifficultandtostayonitisevenmoredifficult,likepassingthrougha

narrowandslipperypass,narrower thanastringofhairandsharper thanasword.Mostof thepeopleeitherfailtorecognizeitorgoastrayaftertreadingit.Onewillbemisguidedinbeliefwhileanotherinpractice.Onewillbecomeaproponentofpredestination{jabr}whileanotherthatofDivineResignation{tafwidh}.[38]One will elevate the infallible leaders to the level of divinity and commit extremism in belief,

[39]whileanotheroneregardsthemascommonpeople,andevenasinsane,orsoothsayers.Yetanother

considerspayinghomage{ziyarah}totheImamsandmartyrsasanactofpolytheism.[40]Thereisonewhoworshipstreesandwalls,whileanotherleadsamonasticlife.Onewasteshiswealth

andfacespoverty,whileanothersuffersfromlaziness.Onedoesnotevenmentionthenameofhiswifeoutofexcessive(andmisplaced)possessiveness,whileanothersendshisspouseontothestreetswithoutobservingtheIslamicdresscode{hijab}.Islaminvitesthepeopletotherightandstraightpath,whichisthemiddleway,thepathofequilibrium

andmoderation inallaffairs—includingdevotionalaffairs. In thehadith, there isasectioncalled“Al-Iqtisadfi’l-‘Ibadat”{ModerationintheActsofWorship}.“Siratal-mustaqim”inthetraditionsConcerningthispartoftheayah,Imamal-‘Askari(‘a)says:“Withthisphrase, theworshipperprays

forobedienceandservitudeinthefuturejustasinthepast,andthestraightpathisawaywhichishigherthanshortsightednessandlowerthanextravagantopinions.”[41]Imamas-Sadiq(‘a) says: “The straightpath is thatwhichdrivesman to loveGodandHis religion,

discouragespartisanship,andhindersfollowingone’sdesiresandpersonalviewsaboutreligion.”[42]In the book,Bihar al-Anwar, there are 56hadiths about it—that the ‘straight path’means the pure

Imams,theinfalliblesaintsofGodandtheirtruefollowers.It isbecause theyare theembodimentof thepathof truth,andtheirwrathandbenevolence,warand

peace,worshipanddeed,thinkingandactionarebasedonthecommandofGodandinthestraightway.Following them in thisworld is a difficult task and full of responsibility, like the sirat {path} in thehereafterwhichisabovehell,narrowerthanastrandofhairandsharperthanasword.43Anyonewhohasbeenonthestraightpathin thisworldwilleasilyandquicklycross thatsirat.And

thosewhoengageinimmoderationandexcesswillfaceproblemsincrossingthesirat.Imam‘Ali(‘a)hasdescribedthosewhohavedeviatedfromthestraightpaththus:Ifheseesevenatinygleamofsuccess,thengreedforceshimtohumiliatehimself.Ifhegiveswayto

avarice,theninordinatedesiresruinhim.Ifheisdisappointed,thendespondencyalmostkillshim.Ifheisexcited,thenhelosestemperandgetsangry.Ifheispleased,thenhegivesupprecaution…If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his

agitation,impatienceandnervousnessdisgracehim.Ifheisovertakenbypoverty,thenhefindshimselfinaverysadplight.Hungermakeshimweak,andover-feedingharmshimequally.[44]And such excess and licentiousness stem from ignorance {jahl} aboutwhich theCommander of the

Faithful(‘a)hassaid:

اطرفم وأ اطرفم الإ لهاجلا ىرت .ال

“Anignorantpersonwillalwaysoverdoathingorneglectittotally(Thatis,hewillbeatoneextremeortheother).”[45]Of course, to identify immoderation and profligacy is difficult, as every person regards his own

conductasreasonableandjustaccusingothersofextremismandshortcomings.Beingignorant,hetendstocommitimmoderationinthisactofattributingthingstoothers.Thedivinesaintsandthosewhoaretrainedin the school {maktab} of the prophets (‘a), however, still act according to the truth even in theirjudgments.ExamplesofimmoderationandprofligacyNumerouscasesofdeviationfromthestraightpathhavebeenstatedinhadiths.Weshallcitebelow

someofthesecasesofimmoderationandprofligacy:1. Regarding appreciation of others, Hadhrat ‘Ali (‘a) says: “To praise more than entitlement is

sycophancy;todolessiseitherbecauseofinabilitytoexpressorofenvy.”[46]2.Withrespecttoextremisminreproach,theImam(‘a)says:“Immoderationandexcessinreproaching

someonekindlesthefireofobstinacy.”[47]3.Concerningthecriterionofspending,theHolyQur’ansays:

﴿ اماوق كلذ نیب ناكو اورتقی ملو اوفرسی مل اوقفنأ اذإ نیذلاو ﴾

“Thosewho,when spending, areneitherwastefulnor tightfisted, andmoderation lies betweenthese{extremes}.”[48]Siratalladhinaan‘amta‘alayhim{ThepathofthosewhomYouhaveblessed}TheGloriousQur’anclearlydescribesthepeoplewhohavebeenblessedbyGod,saying:

﴿ نسح و نیحلاصلٱ و ءادهشلٱ و نیقیدصلٱ و نییبنلٱ نم مهیلع هللا معنأ نیذلٱ عم كئلوأف لوسرلٱ و هللا عطی نم واقیفر كئ لوأ ﴾

“WhoeverobeysAllahandtheApostle—theyarewith thosewhomAllahhasblessed, includingtheprophetsandthetruthful,themartyrsandtherighteous.Thebestofcompanyarethey!”[49]WerecitethisversemanytimesdayandnightasitisourrequesttoGodtobeincludedinthecompany

ofthefourcategories.InTafsir-eNemuneh,wereadthefollowing:The four categories (the prophets, the truthful {siddiqin},martyrs, and the righteous {salihin}) are

perhaps necessary to build a sound, advanced and religious human society, and the prophets and trueleadersmustenterthesceneofaction.Nexttothemarethetruthfulanduprightpropagatorswhosewordsandactionspromotethemissionoftheprophetsinallplaces.Followingthisperiodofintellectualreformation(theIslamicRevolutioninIran),thecorruptelements

andthosewhoobstructthepathoftruthwillnaturallyexpresstheiropposition,andinconfrontingthemtheremustbeacollectiveuprising.Asaresult,somewillbemartyredandthroughtheirpureblood,thetreeofmonotheismwillbeirrigated.Inthefourthstage,theproductoftheseeffortsandstrugglesisthesproutingoftherighteousones,as

wellasapureandmeritorioussocietyfullofspirituality![50]What is interesting is that inBiharal-Anwar, thesame infallible Imams(‘a)havebeenpresented in

numeroustraditionsastheperfectembodimentsofthemartyrs,thetruthfulandtherighteous.[51]Sucharequestinprayerdemandsafellowshipofthesefourgroupsinthoughtandaction.Anyonewho

isendowedwiththegraceandfavorofGodwillneitheracceptoppressionnorsupporttheoppressors.Inthisconnection,HadhratMusa(‘a)said:

﴿ نیمرجملل اریهظ نوكأ نلف ىلع تمعنأ امب بر ﴾

“MyLord!AsYouhaveblessedme,Iwillneverbeasupporteroftheguilty.”[52]At thispoint, the intellectualandpracticalorientationof theworshipperwillbeclearwhenheasks

Godtolethimtreadthepathofthoseexaltedpersonages.Ghayri’l-maghdhubi‘alayhimwaladh-dhallin”{SuchashavenotincurredYourwrath,norare

astray}It is not the path of the accursed Pharaohs and powerful oneswhowere drowned and perished on

accountoftheirinfidelityandstubbornness.[53]ItisneitherthepathoftheQarunsandstony-heartedcapitalistswhoincurredthedivinewrathandwere

swallowedbytheearthonaccountoftheirobstinacyindealingwiththemenofGod.[54]Neither is it thewayof theworldlyscholarsand‘ulama’whodidnothingbutcreatedissensionand

earnedtheangerofGod.[55]In order to identify those who incurred the divine wrath, one must study the history and fate of

individuals and communities that earned the anger ofGod andwere chastised and ruined, such as theJewishcommunity,thepeopleofLut(Lot),thefollowersofthetaghuts,hypocrites,murderers,etc.[56]Whiledeclaringdisavowalofsuchgroups,theworshipperasksGodnottolethimtreadtheirpath,nor

followthewayofthemisguidedones{adh-dhallin}.Thosewhoaremisguidedinthoughtandaction,andfanaticallyentangledintheincorrectpolytheistic

beliefsoftheirforebears,theyareamanifestationofthosewhohavegoneastray{dhallin}.Surah al-Hamd ends here—the surah that begins with hamd {praise} and ends

withdu‘a’{supplication};thesurahwhichhealsandistheprologuetotheHolyBook.Surahat-Tawhid

﴿ دحأ اوفك هل نكی ملو ٭ دلوی ملو دلی مل ٭ دمصلا هللا ٭ دحأ هللا وه لق ﴾

“Say, ‘He is Allah, theOne’. Allah is the All-embracing. He neither begat nor was begotten.NorhasHeanyequal.”[57]Although afterSurahal-Hamd, anyother surahmay be recited in prayer,Surahat-Tawhid ismore

meritorious. It is also recommended to the leaderof the congregationalprayer to take into account thesituationofothersbyselectingashortsurah.ThesurahalsobeginswiththeNameofAllah.WiththeexceptionofSurahat-Tawbah,Bismillah{In

theNameofAllah}isthebeginningofallsurahsandisconsideredoneoftheversesofeachsurah.As Surah at-Tawbah contains criticism and disavowal of the infidels and polytheists, it does not

havebismillahbecausedisavowalanddisgustare incompatiblewith the“All-beneficent”{ar-rahman}and“All-merciful”{ar-rahim}AttributesofAllah.StartingwiththeNameofAllahismeanttobestowdivinecolor,divineorientationanddivinemotive

to the works and programs in hand, and is an educative point in the culture of Islam. One must payattentiontoGodatboththebeginningandendofanyaction,includingtheslaughteringofanimals!Any act without bismillah is void, and sometimes, because of heedlessness to God, terrible

consequencesarefaced.Ithappenedtosomeonethatatthemomentofsittingdown,thelegsofhischaircollapsedandhisheadbrokeashestumbledupontheground.Hadhrat‘Ali(‘a)said:“Thereasonbehindthisunpleasanthappeningisthatyoudidnotutterbismillah.”[58]Surah at-Tawhid is singular in presenting the oneness of Allah. God is One and Unequal in every

aspectbecauseHisBeingandAttributesareunlimited,andtheUnlimitedBeingcannotbebutonlyone.Forexample,ifahousewantstobeunlimitedandinfiniteintermsofarea,nolandandspacewillremainforotherhouses,andthishousewillnotbemorethanone.GodisOneandHeissuchineverything:HeisOneincreation:“Say,‘Allahisthecreatorofallthings,andHeistheOne,theAll-paramount’.”[59]HeisOneingivingnourishment:“AndHeistheLordofallthings.”[60]HeisOneinownership:“ToAllahbelongsthekingdomoftheheavensandtheearth.”[61]HeisOneinSovereignty:“ThedecisionisforAllahonly.”[62]

HeisOneinprovidingassistance:“IsHewhoanswersthecallofthedistressed{person}whenheinvokesHim?”[63]AndHeispeerlessinallAttributes.Heissamad{All-embracing}.HeistheSelf-sufficientBeingofwhomallareinneedandtowhomallpayattention.Heissamad;that

is,Heisfreefromfood,sleep,change,transformation,partner,negligence,tiredness,begettingandbeingbegotten,etc.[64]Imam‘Ali(‘a)said:“SamadmeansthatHeisnotabody,asimilitude,norform;andneitherhasHe

anysemblance,location,time,boundary,limitation,andform.Heisneitheremptynorfull.”[65]“Lamyalidwalamyulad”{Heneitherbegatnorwasbegotten}Hehasneitheroffspringnotparent.HeisnottakenfromanythingnorcansomethingbetakenfromHis

Essence.Heisnotafruitthatcanbeseparatedfromthetree,oratearthatflowsfromtheeye,orapebblethatcomesfromarock.This statement negates the doctrines of people such as the Christians and the Jews who used to

recognize ‘Isa and ‘Uzayr (Ezra), respectively, as son of God, or the idol-worshippers who used toassumetheangelstobedaughtersofGod.“Walamyakunlahukufuwanahad”{NorhasHeanyequal}Hehasnoequal.HehasnoresemblanceinEssence{dhat},Attributes{sifat}andActions{af‘al}:“NothingislikeHim.”[66]ToBeCalmWhileRecitingSurahal-Hamdandanothersurahmustberecitedwhilethebodyisatrest.Therecitalmustbedone

correctlyandthepronunciationofthewordswhichareintheIslamicinternationallanguage(Arabic)mustbeflawless.Ofcourse,learningthecorrectpronunciationisnotasdifficultaspresumed.Itonlyneedsabitofeffortanddedication.ArabicisthelanguageofIslamandtheQur’an.Justaseverypilotanywhereintheworldmustspeakin

Englishwhile communicatingwith the airport’s control tower, in prayer,which is a psychic flight andspiritualascensionofthebeliever,thecommunicationwiththeCreatormustbemadeinthelanguageusedbyAllahtocommunicatewithus.Atthemomentofprayer,presenceofheartandmindisessential.Itisgoodforonewhilestandingto

lookatthespotofprostrationontheprayermatandtoperformtheprayerwithhumility.TheHolyQur’anreckons as successful the believers who are humble in their prayers;[67]hat is, they are heedful andconsciousofGod,HisgrandeurandHismagnificence,whileinthatparticularspiritualandphysicalstate.TheMessengerofAllah(S)sawapersonwhowasplayingwithhisbeardwhilepraying.Hesaid:“If

heistrulyhumbleandattentivetohisprayer,hewillnotperformsuchaprayer.”[68]Of course, with respect to the correctness of prayer, humility and presence of the heart is just one

aspect.Keepingthetrustinrelationtotherightsofothersisanother.Imam ‘Ali (‘a) said toKumayl:[69] “Bewatchful of the location where you are praying and what

clothes you arewearing. If your clothes and place for prayer are earned from unlawful income, yourprayerwillnotbeaccepted.”[70]Ruku‘{Bowing}Ruku‘means that after finishing the recital of the surah afterSurah al-Hamd, we bow down to a

certainextentwiththeintentionofglorifyingGodandbeingobedienttoHiscommandandmajesty,whileour hands are placed on the knees, with our back evenly extended horizontally, and our neck equally

stretchedasiftheworshipperiswillingtobebeheadedinthewayofAllah.[71]In every rak‘ah, one ruku‘ is requiredwith the exception of salat al-mayyit {ritual prayer for the

dead} which has no ruku‘ and salat al-ayat {prayer for natural phenomena or signs} whoseeveryrak‘ahhasfiveruku‘s.Ruku‘ is one of the pillars of prayer, and excess or decrease in its number, done consciously or

unconsciously,renderstheprayerinvalid,beingoneofthemostsignificantexpressionsofservitude.Ruku‘isacourtesywhilesujud{prostration}istheproximity,andhewhoperformscourtesycorrectly

istheonewhocanattainproximitytoGod.Thisis themeaningofthestatementofImamas-Sadiq(‘a)whenhesaid:[72]

برقلل حلصیال بدألٱ نسحیال نم و برق دوجسلٱ يف و بدأ عوكرلٱ يف .و

Thereareexamplesofruku‘andsujudofthespiritualleadersrecordedinthetraditionsthatwillputtoshameone’sruku‘andsujud.Ruku‘ofthesaintsofGodTheCommanderoftheFaithful(‘a)hadsuchalongruku‘thathisforelegswouldsweatandthesoles

ofhisblessedfeetwouldmoisten.[73]SomeonecameintothehouseofImamas-Sadiq(‘a).Hesawthatwhileinthestateofruku‘,theImam

was busy performing tasbih (glorifying Allah such as saying, “subhanallah” {glory be to Allah}),repeatingthetasbih60times.[74]It is recorded in another hadith that Imam as-Sadiq (‘a) used to recite the invocation {dhikr}

inruku‘(subhanarabbiya’l-‘azimwabihamdih)andsujud (subhanarabbiya’l-a‘lawabihamdih) 30times.[75]FaydhKashanisays:“Therepetitionoftasbihmorethan30timeswasduringcongregationalprayers.

SincetheImamhadtotakeintoaccounttheconditionoftheweakamongtheworshippers,itshowsthatthosewhowerejoininghiminthecongregationconsentedtothisprolongation.”Intheruku‘wesay,subhanarabbiya’l-‘azimwabihamdih“GlorybetomyLord,theGreat,andpraise

belongs to Him.” When the verse, “So celebrate the Name of your Lord, the All-supreme,”[76]wasrevealed,theProphet(S)thusordered:

﴿ مكعوكر ىف اهولعجا ﴾

“reciteitinyourruku”[77]InTheCompanyofAngelsThe angels ofGod are always in the state ofworship. Some are always in ruku‘ while others are

alwaysinsujudandtasbih.Inthisregard,‘Ali(‘a)saidasrecordedinNahjal-Balaghah:

نومئسی ال نوحبسم و نولیازتی ال نوفاص و نوبصتنی ال عوكر و نوعكریال دوجس مهنم .

“Someofthemareinprostrationanddonotkneelup.Othersinkneelingpositiondonotstandup.Someofthemareinarrayanddonotleavetheirposition.OthersareextollingAllahanddonotgettired!”[78]Theworshipperswhoareengagedinruku‘areinthecompanyofangels,nay,allatomsoftheworld

that are busy in glorifyingGod, theGlorious.[79]Which honor ismore sublime than this?!Andwhichformofnegligenceismoregrievousthanthatofthosewhoarealientoprayer,ruku‘andsujud?!Sujud{prostration}

Sujud{prostration}symbolizesthepeakofhumilityandsubmissiontoGod,andisthehighestdegreeofworship.Bydoingsujud,manuniteshimselfwiththeuniverse:“ToAllahprostrateswhateverisintheheavens

andwhateverisontheearth,”[80]SujudisthebeststateformantoapproachGod.Sujudisthecodeofthefourstagesofhumanlife.‘Ali(‘a)says:“ThefirstsujudmeansthatIwasmud

clayinthebeginning,andasIraisemyheadfromsujud,itmeansthatIcametotheworldfromthesoil.ThesecondsujudmeansthatIwillagainreturntothesoil,andasIraisemyheadfromsujud,itmeans

thatontheDayofResurrectionIwillriseupfromthegraveandbesummoned.”[81]ThisisthesubjectofthisQur’anicverse:“From it didWe create you, into it shallWe return you, and from it shallWebring you forth

anothertime.”[82]Sincesujudisasymbolofservitude{‘ubudiyyah},itisforbiddentoprostrateonitemsthataremeant

to be eaten and worn as garments. In the state of proximity to God, it is not correct to prostrate onsomethingwhichoneisdependenton(whilenotinthestateofprayer)![83]ItisnotpermissibletoprostratebeforeotherthanGod.[84]IfeverthebrothersofYusuf(Joseph)(‘a)

prostratedbeforehim,itwasinrealityaformofworshiptoGodandgratitudetoHimwhohadbroughtYusuffromthebottomofthewelltosuchhonorandglory.[85]SujudofallcreatedbeingstoGodAccording to the Holy Qur’an and the divine worldview, all created beings have consciousness

{shu‘ur}andareengagedinpraisingandglorifyingGod,theExalted,aswellasprostratingbeforeHim.TherearemanyversesintheGloriousQur’aninthisregard,anexampleofwhichisthefollowingverse:“HaveyounotregardedthattoAllahprostrateswhoeverisintheheavensandwhoeverisonthe

earth,andthesun,themoon,andthestars,themountains,thetrees,andtheanimalsandmanyofmankind?Andformanythepunishmenthasbecomedue.”[86]Inhispoetry,Mawlawi[87]hasalsopointedouttheconsciousnessandfacultyofspeechofallbeingsin

theuniverse,saying:

لد لها ساوح سوسحم تسه لگ قطن و کاخ قطن و بآ قطن

نابش و نازور دنیوگ ىم وت اب ناهن ملاع رد ، تارذ ٴ هلمج

میشماخ ام نامرحمان امش اب میشهاب و ریصب و میعیمس ام

دیونشب ملاع ىازجا ٴ هلغلغ دیوش ناج ناج ىوس ىدامج زا

تدیادزب اهلیوأت ٴ هسوسو تدیآ تادامج حیبست شاف

Thevoiceofwater,soilandmudcanbeheardbythegnostics.Allparticlesoftheworldsaysecretlytoyouduringthedayandnight:“Wearehearing,discerningandvigilant.Wearesilentwithyou,thestrangers.”ThisworldviewisalsohighlightedinsomewaysintheversesoftheQur’an.Godtaughtthelogicandlanguageofbirdstocertainprophets.[88]HadhratSulayman(‘a)couldunderstandtheconversationoftheants.[89]Allthecreaturesglorify{tasbih}Godbutyoucannotunderstandtheirtasbihs.[90]After discussing this issue in detail, ‘Allamah Tabataba’i says: “The fact is that the tasbih of all

creaturesisareality(andnotmetaphorical)andwithspeechandvoice(andnotinstinctively).”[91]

Ofcourse,itisnotnecessaryforallexpressionsandvoicestobeidentical.ItistruethatonemeaningofthetasbihofcreaturesisthattheirexistencebearswitnesstothePerfect

EssenceofGod,theExalted.Yet,theversesoftheQur’anandProphetictraditionsrefertosomethinghigherthanthis.Itisstatedin

ahadith: “Donot beat the face of an animal as it is doing tasbih toGod.”[92]And it is also stated inanotherhadith:“WashyourclothesbecausedirtyclothesdonotperformtasbihtoGod.”[93]TheGloriousQur’anmentionsthereportgivenbythehoopoe{hudhud}toSulayman(‘a).[94]Inanycase,thesujudandtasbihoftheworshipperareinsymphonywiththeworldofbeingsthatare

allhumbleandobeisanttothecommandandmajestyofGod.SujudofthesaintsofGodBeing acquainted with the sujud of the divine saints inspires us with humility and submission in

worship.Weshalldealbelowwithsomeinstancesoftheirsujud:Imam as-Sajjad (‘a) used to perform his prostrations with such concentration and repetition of the

NamesofAllahthatwheneverhewouldriseup,hisblessedbodywouldbefullofperspiration.[95]After thedawn{subh}prayer, Imamal-Kazim (‘a)would place his forehead on the ground and he

wouldremaininthatstateofprostrationforhoursuntilthesunwasalreadyhighinthesky.[96]ThereasonbehindHadhratIbrahim’s(‘a)attainmentofthestationof“KhalilAllah”{FriendofAllah}

washislongprostrations.[97]Salman al-Farsi used to say: “If therewere no sujud, Iwould havewished for death (that is, it is

onlysujudthatIlikeinthelifeofthisworld).”[98]After every supererogatoryprayer,HadhratMusa (‘a) used to placehis right and left cheekson the

ground.[99]A certain person said: “I saw Imam as-Sadiq (‘a) while in the state of prostration repeating the

invocation“subhanAllah”{glorybetoAllah}500times.”[100]ThereasonwhythefourthImam(‘a)earnedthetitleof“As-Sajjad”{hewhoisfondofprostration}is

thatthemarkofprostrationcouldbeseeninmawadhi‘as-sajdah—allthesevenpartsofhisbodythatareengagedinprostration(forehead,bothhands,bothknees,andtoesofbothfeet).[101]TheGloriousQur’andescribesthecompanionsoftheMessengerofAllah(S)that“{They}arehardagainstthefaithlessandmercifulamongthemselves.Youseethembowingand

prostrating{inworship},seekingAllah’sgraceand{His}pleasure.Theirmarkis{visible}ontheirfaces,fromtheeffectofprostration.”[102]EffectsofSujudProstrationclosesmantoGod,washesawaysins,bringssatantohiskneesandcausesmantoenterthe

paradise.SomeonecametotheProphet(S)andsaid:“Ihavemanysinsandonlylittlegooddeeds.”TheProphet

advised him: “Increase your prostrations, because just as the wind blows away the leaves of a tree,prostratingbeforeGodwashesawaysins.”[103]Some people came to the Prophet (S) and asked him to guarantee their admission to paradise. The

Prophet (S) said: “Iwill do so provided that you helpme in this task (of ensuring your admission toparadise)throughyourlongprostrationstoGod.”[104]Imamas-Sadiq(‘a)said:“ProlongyourprostrationsbecausethemosttroublesomeforSatanisman’s

prostrationtoGod.ThereasonbehinditisthathewascommandedtoprostratebeforeAdam(‘a)andhedisobeyed,butmanobeyedandhewasdelivered.[105]TheProphet of Islam (S) said to oneof his companions: “If youwant to bewithmeon theDayof

Resurrection,youshouldmakelongprostrationstoGod.”[106]

ProstrationontheSoilofKarbala’Sometimes,somecommonmaterialthingscalltomindloftyspiritualmoralvaluesandconcepts.Such

isthesoilwherethebloodofthegreatestMartyrwasspilled.ItisrecommendedforonetoprostrateonthesoilofthegraveoftheMartyrofMartyrs{sayyidash-

shuhada’}.[107]It isbecauseprostrationon thepuresoil{turbah}ofal-Husayn(‘a)calls tomind theepicandspiritualvalueoftheeventinKarbala.Itacquaintstheworshipperwiththecultureofjihadandshahadat{martyrdom}.Fromthe turbahof

the Imam, one can smell the fragrance of sacrifice and selflessness and learn a lesson daily from theschool{maktab}ofmartyrs{shuhada’}.Imamas-Sadiq(‘a)wouldnot prostrateon anything except the soil of thegraveof Imamal-Husayn

(‘a),[108]saying:“ProstrationonthesoilofImamal-Husayn(‘a)hassuchradiancethatitpenetratestheveilsthatconcealtheTruth.”[109]Meaningof“SubhanAllah”{GlorybetoAllah}SanctifyingtheinviolabilityofGod,andregardingHimfreeofdefectanddeficiencyinallaspectsare

containedintheconceptofthisinvocation{dhikr}.SubhanAlahstatesafactwhichistherootofallIslamicbeliefandthought,andtheinfrastructureof

man’srelationtoGodandtheAttributesofPerfection.Letusexplainindetail:Tawhid{monotheism}isbasedonglorifyingGod; that is,consideringHimimmunefrompartnership

{shirk}andpartner{sharik}:

﴿ نوكرشی امع هللا ناحبس ﴾

“ClearisAllahofanypartnersthattheymayascribe{toHim}!”[110]‘Adl{justice}isfoundedonglorification{tasbih};thatis,tothinkofGodasguiltlessofanyformof

injustice{zulm}.Godcannotbeunjusttoanyone.Andiftherearetoemergeproblems,misfortunesandcalamities for mankind, they are trials, or means of enhancing human potential, or as products andconsequencesofourownmaking:

﴿ مكیدیأ تبسك امبف ةبیصم نم مكباصأ ام ﴾

“Whateverafflictionthatmayvisityouisbecauseofwhatyourhandshaveearned.”[111]So,Godisblameless.Itiswewhoareunjusttoourselves:

﴿ نیملاظ انك انإ انبر ناحبس ﴾

“Theysaid,‘ImmaculateisourLord!Wehaveindeedbeenwrongdoers!’”[112]Prophethood{nubuwwah}andImamate{imamah}are rooted in tasbih in the sense that inorder to

savemanfromtheyokeofinstinctsand taghutsandguidehimtowardthetruth,perfectionandfelicity,Godsendsdownleadersandguidesforhimanddoesnotleavehimalone.Assuch,Goddoesnotleavemankindwithoutguidance.AndthosewhothinkotherwisehavenotrecognizedGodanddonotconsiderHimasAll-wise,andthus

attributesuchathingtoHim:

﴿ ءيش نم رشب ىلع هللا لزنأ ام اولاق ذإ هردق قح هللا اوردق امو ﴾

“TheydidnotregardAllahwiththeregardduetoHimwhentheysaid,‘Allahhasnotsentdown

anythingtoanyhuman’.”[113]Ma‘ad{(beliefin)theDayofResurrection}isanchoredintasbih.Withouteternallife,thehereafter

andthereturnofhumanbeingsforreckoning,rewardandpunishment, lifeandcreationwouldbefutileandtherightofhumanbeingswouldnotbegiventothem.GodisimmunefromcreatingallbeingsinvainandnotsettingtheDayofResurrection:

﴿ نوعجرت ال انیلإ مكنأو اثبع مكانقلخ امنأ متبسحفأ ﴾

“Did you suppose that We created you aimlessly, and that you will not be brought back toUs?”[114]LoveofGodisbasedontasbihbecauseHeisAbsolutePerfection,theFaultlessandFlawlessBeing.

So,whyshouldwenotloveHim?Thepleasureofmanisalsofoundedon tasbih.AnyonewhoispleasedwithGoddoesnotfindfault

withHisacts,andglorifiesandsanctifiesHimtotheutmost.Obedience is also rooted in tasbih. Man becomes obedient, submissive and humble before

whomsoeverheregardsasthePerfectDeityandimmunefromanyshortcoming,abominationanddefect.RelianceonGod{tawakkul}isanchoredintasbih.HewhotrustsinGodistheonewhobelievesin

His power and Mercy, and regards Him guiltless of any form of ignorance, weakness andhardheartedness.God-wariness{taqwa} is basedon tasbih. TheGod-conscious person thinks ofGod asAll-aware,

ReckoningandJust,considerstheuniverseasthePresenceofGodandHimasfreeandimmunefromanyformofignoranceandnegligence.Therefore,heisheedfulofGodanddoesnotcommitanysin.Hence,tasbih—thisblessedandprofoundword—hasaworldofmeanings,asregardingGodasPure

istheedificeofman’sloveandaffection,servitudeandreliance,God-warinessandobedience,aswellasbeliefintawhid,nabuwwah,ma‘ad,imamah,and‘adl{divinejustice}.SinceHeisblameless,Godisworthyofpraiseandeulogy.For this reason, in the tasbihatal-arba‘ah,[115]we immediately sayal-hamdulillah {praise be to

Allah}aftertheutteranceofsubhanAllah.TheHolyQur’andeclaresGodfreefromanypartners:

﴿ نوكرشی امع هللا ناحبس ﴾

“ClearisAllahofanypartnersthattheymayascribe{toHim}!”[116]AndHeisalsoimmunefromwhattheyattributetoHimandwhattheyimagineaboutHim:

﴿ نوفصی امع شرعلا بر هللا ناحبسف ﴾

“ClearisAllah,theLordoftheThrone,ofwhattheyallege{concerningHim}.”[117]Heisequallyfreefrompovertyandneed:

﴿ ينغلا وه هناحبس ﴾

“ImmaculateisHe!HeistheAll-sufficient.”[118]Heisguiltlessofcreatingthingsaimlesslyandvainly:

﴿ كناحبس الطاب اذه تقلخ ام انبر ﴾

“OLord,Youhavenotcreatedthisinvain!ImmaculateareYou!”[119]

He is not guilty of committing injustice to His servants. It is rather the people who are unjust tothemselves:

﴿ نیملاظلٱ نم تنك ينإ كناحبس ﴾

“Youareimmaculate!Ihaveindeedbeenamongthewrongdoers!”[120]Heisimmune,fromhavingdaughter.

﴿ هناحبس تانبلا هللا نولعجی ﴾و

“AndtheyascribedaughterstoAllah,glorybetoHim..”[121]Andthesearethesecretsbehindthemanyrepetitionsofthisinvocationintheruku‘,sujud,andmany

otherstatesinprayerandotherthanprayer,whichisalessoninmonotheism.TasbihasthemMstOft-RepeatedCommandTheMessengerofAllah(S)whoisespeciallyfavoredandnurturedbyGodalsohasdistinctcommands

fromGod.TheorderforhimtoglorifyAllah{tasbih}istheforemostofthesecommands.If we try to examine the verses of the Glorious Qur’an, we will find out that God commands the

Prophet (S) to trust Him {tawakkul} eight times; to prostrate {sujud} two times; and to seek Hisforgiveness{istighfar}eighttimes.God orders the Apostle (S), however, to glorify Him {tasbih} in 16 instances, and these are in

differentconditionsanddiversecircumstances,sothattheProphet(S),inasense,alwaysremainsheedfulofGod.Therefore,alongwiththeordertoperformtasbih,therearethefollowinglines:1.“Beforetherisingofthesunandbeforethesunset;”[122]2.“AndglorifyHiminwatchesofthenightandattheday’sends;”[123]3.“AndcelebratethepraiseofyourLordmorningandevening;”[124]and4.“AndcelebratethepraiseofyourLordwhenyourise{atdawn}.”[125]Thesebespeakoftheimportanceofthe“subhanAllah”invocation{dhikr}andshowitsconstructive

effectonthemindandactionoftheonepraying.Imamas-Sajjad(‘a)said:“WhenevertheservantofGodsays“subhanAllah”alltheangelssendbenedictionstohim.”[126]QunutQunut[127]meansobedience,supplicationandheedfulnessofGodaswellashumilityinprayer.And

in prayer, it is one of the recommended acts {mustahabbat} inwhich theworshipper raises both hishands adjacent to his face and supplicates. The late Shaykh as-Saduq has even regarded it as anobligatory{wajib}actinprayer.According to the Prophetic traditions, the performance of qunut during the Friday congregational

prayer, as well as the dawn {subh} and sunset {maghrib} prayers has been given more emphasis.Particular supplication is not necessary in qunut and according to Imam as-Sadiq (‘a) whateversupplicationtoberecitediscorrectandgood,[128]butsomesupplicationsarerecommendedasbetter.TheMessengerofAllah(S)hasrecommendedtheprolongationofqunut inprayers,considering ita

means of deliverance and relief of man during the different stages of reckoning on the Day ofResurrection.[129] It isalsostated inahadith that thebestprayer is thatwhichhas the longestqunut.[130]In the qunut, which is a state of imploring and asking for requests from God, the better the

supplications and more sublime the requests, the better. Some ‘ulama’ (such as Haj Mulla HadiSabzewari) used to recite in the qunut of his night supererogatory prayers the Jawshan al-

KabirSupplication,whichisaverylongsupplicationandcontainsathousandNamesandAttributesofGod.SuchaprayerisasymbolofloveofGodandfondnessofmakinglitaniestoHim.TashahhudTashahhud is among the obligatory acts of prayer. After every two rak‘ahs (and also in the

third rak‘ah ofmaghrib prayer) one must sit down and perform tashahhud, which includes bearingtestimony to the Oneness of God, the apostleship of the Prophet(S), as well as salawat {sendingbenedictiontotheProphetandhisprogeny}.Theoneprayingmust sit downandplacehis left footunder the right foot in suchamanner that the

weightofhisbodyisontheleftside.Sinceinthewordsof theQur’an, theright is thesymboloftruthwhile the left is the symbol of falsehood, theCommander of theFaithful (‘a), in reply to the questionregarding the reason behind placing one’s left foot under the right foot, said: “Itmeans, ‘OGod! Letfalsehoodperishandtruthremain’.”[131]Tashahhudistherepetitionofthesametestimonyandannouncementutteredatthebeginningofprayer

as well as in the adhan and iqamah, and it serves to call to mind the correct line we stated at thebeginning.[132]In the tashahhud, testimony to theOnenessofGod isstatedalongwith thatof theapostleshipof the

Prophet (S), and this signifies the attachment of prophethood and leadership with monotheism andservitudetoGod.InSurahal-Fatihahweexpressservitudeandseekingofassistanceinpluralform.[133]It is in first

person,singularforminthetashahhud.[134]Perhaps,itimpliesthatonemustexpressthesetestimonieswithconsciousnessandprofoundfaith,andrenewallegiancetoGodandtheMessenger(S).In this testimony apostleship and servanthood of Hadhrat Muhammad (S) lies the grandeur of his

station.Godhassettestimonytohisapostleshipalongsidemonotheism.It also connotes the link of the person praying with the line of divine leadership and its

acknowledgmentbyhim.Itequallyindicatesthepreeminenceofhisbeingaservant{‘abd}tohisbeingamessenger{rasul},asthesecretbehindtheapostleshipoftheProphet(S)liesinhisbeinga‘servant’ofGod,duetowhichhehasbeenselectedtooccupythestationofprophethood.Theotherhighlightoftashahhudisthesalawat.SendingsalutationstotheProphetandhisprogeny{al}(‘a)istheidentificationmarkofIslamandthat

ofShi‘isminparticular,andwithoutwhichtheprayerisincompelet.AlthoughtheAhlas-Sunnahdonotreciteitinthetashahhud,Imamash-Shafi‘i,thefounderofoneofthefourSunnischoolsofthought,hasrecitedthefollowinginhispoem:

هلزنأ نآر ــ قلٱ ىف هللا نم ضرف مكبح هللا لوسر تیب لهأ ای

هل ةو لص الف مكیلع لصی مل نم مكنأ ردقلٱ میظع نم مكافك

OmembersoftheHousehold{Ahlal-Bayt}oftheMessengerofAllah!Lovingyouisanobligation,whichGodhasrevealedintheQur’an.Onthegreatnessandloftinessofyourstation,itisenoughthatanyonewhodoesnotinvokeblessingsonyou(ininvokingblessingsontheProphet(S)),asifhehasnotinvokedblessingsatall.[135]Regarding the essence andmanner of sending salutations {salawat} to theProphet and his progeny,

there have been numerous hadiths recorded in Sunni exegesis {tafsir}, jurisprudence {fiqh}andhadithbooks.It isevennarratedinSahihal-Bukhari that theProphet (S)wasasked:“Howshouldwesendblessingstoyou?”TheProphet(S)said:“Yousay,

دمحم لآ ىلع و دمحم ىلع لص مهللأ .

“OAllah!SendblessingsonMuhammadandtheprogenyofMuhammad.”[136]It is a pity that in quoting the same hadith, the phrase “ali Muhammad” is omitted in writing

thesalawattotheProphet(S)!In otherhadiths “alMuhammad” has been mentioned also alongside the name of the Prophet (S).

[137]Andinthehadiths,thosewhoatthetimeofsendingsalutationstoMuhammad(S)donotincludehisAhl al-Bayt (‘a) have been reproached. For example, the Prophet of God (S) said: “Those whodeprivemyprogenyofsalawatcannotsmellthefragranceofparadiseontheDayofResurrection.”[138]Andonthecontrary,thosewhoalsosendsalutationstotheProphet’sHousehold(‘a)havealsobeen

appreciatedandtherewardofintercession{shafa‘ah}andnearnesstotheProphet(S)havebeenstated.[139]It is narrated in a tradition that a certain person was clinging steadfastly to the Ka‘bah and

sendingsalawatbutnotincludingtheprogenyofMuhammad(S).Imamal-Baqirsaid:“Thisisanactofinjusticeagainstus.”[140]Inmanyhadiths,suchsalawatisdeemedincompleteandcutoff{abtar}.[141]In any case,mentioning the progeny ofMuhammad {alMuhammad} in the salawat is a gesture of

appreciationofthepiousdescendantsoftheProphet(‘a)andobediencetothecommandoftheProphethimself.[142]Andaccordingtomanyhadiths,theverysalutationstoMuhammadandhisprogenyarealightthatwill

illuminate your hereafter, and our salutations are heard by the Prophet (S) and he answersthem.Salawatbegetsaremunerationthatshedsoursinsandbecomesameansofourpurification.[143]Itisstatedinanotherhadith:“Sendsalawatcollectivelyandloudlysoastouproothypocrisy{nifaq}

inyou.”[144]TheMessengerofAllah (S) said:“Yoursalawat tomebrings about the acceptanceof supplication,

pleasureofGod,yourpurificationandincreaseofgooddeeds.”[145]It is mentioned in the hadiths that God and the angels also send salutations to anyone who sends

salutations to theProphet (S), andhewillbeamong thenearestones to theProphet (S)on theDayofResurrection.[146]Asthesalawathassuchrewardsandimportance,itisenoughtosaythatitisapartofthetashahhudin

prayer,weshallherebyrepeatitsoastogetthoserewards:

دمحم لآ ىلع و دمحم ىلع لص مهللأ .

“OAllah!SendblessingsonMuhammadandtheprogenyofMuhammad.”SalamAftertashahhud,therearethreesalamsattheendofprayer.ThefirstsalamisaddressedtotheMessengerofAllah(S).ThesecondsalamisaddressedtoourselvesandtherighteousservantsofGod.Thethirdsalamisaddressedtoalltheangels,believers,etc.Salamistherequestforwellbeing,peaceandblessing.SalamisoneoftheNamesofGod{As-salam}

[147]anditmeansthatwhateverweobtainfromGodisagraceandblessing.[148]The salam that we give to the Prophet (S) during the prayer is accompanied by divinemercy and

blessings,andthisisthebestformofsalam.

هتاكرب و هللا ةمحر و ىبنلٱ اهیأ كیلع مالسلأ .

“MayAllah’speace,mercyandblessingsbeuponyou,OProphet!”{Assalamu‘alaykaayyuha’n-nabiyyuwarahmatullahiwabarakatuh}OursalamtotheProphet(S)isatokenofappreciationofhiseffortsinguidingus,andacquaintingand

connectinguswithGod.Atthemomentofextendingsalamduringprayertoallthefaithful,righteousservantsofGodincluding

himself,thepersonprayingfeelsthatheisnotalone,asheispartofthegreatMuslimummahandhefeelsasenseofsolidaritywiththemenofGodeverywhereonearth.AGlanceattheSalamAttimesoutsideofprayer,toextendsalaminmeetingMuslimsintheIslamicsocietyisconsideredas

one of the forms of courtesy in social intercourse, civility and morality, which engenders love andfriendship,isasignofhumility,andhasspiritualrewardaswell.Godextendssalamtotheinhabitantsofheaven.[149]AndHeorderstheProphet(S)toextendsalamin

meetingthebelievers.[150]Theangelsalsoconveysalamtothepeopleofsalvation.[151]TheDwellersofparadisealsosaysalamtooneanother:

﴿ مالس اهیف مهتیحت ﴾

“…Theirgreetingthereinwillbe‘peace!’”.[152]TheseareafewexamplesoftheQur’anicversesinwhichtheissueofsalamismentioned.

LetusnowexaminetheProphetictraditions.Onemaynoticesomanyhadithsaboutsalam,itsrewardsandmannerofdoingitrecordedinthebooks

ofhadith.Weshallsufficeheretogivesomeexampleswhichcontainpointsregardingsalam:“Thelaziestofpeopleishewhoislazyinconveyingsalamtoothers.”[153]Imamas-Sadiq(‘a) regardsconveyanceofsalam toanybodyasoneof the signsofhumilityand the

absenceofarroganceandpride.[154]Sometimes,givingsalam is regardedameansofencouragementwhilenotgivingsalam isdeemeda

sortofreproachandforbiddingofevil{nahy‘anil-munkar}.TheProphetofIslam(S)said:“Donotconveysalamtothedrunkard,sculptorandgambler.”[155]ItisstatedinahadiththattheclosesttothemoralityoftheHolyProphet(S)andthegraceofGodishe

whogivessalamfirst.[156]Imamar-Rida(‘a)says:“OntheDayofResurrection,Godshallhavewrathonthepersonwhomakes

distinctionbetweenthepoorandrichinconveyingsalam(orgivingreplytosalam).”[157]Conveying salam is recommended {mustahabb} but replying to it is obligatory {wajib}, and it is

bettertogiveawarmerandmoreenthusiasticreplytosalam.TheGloriousQur’anstates:

﴿ آهودر وأ اهنم نسحأب اویحف ةیحتب متییح اذإو ﴾

“Whenyouaregreetedwithasalute,greetwithabetteronethanit.”[158]Givingsalamnotonlydemonstrateshumilitybut increaseshonorandendearment.TheMessengerof

Allah(S)usedtoextendsalamtoeverybodyincludingthechildren,whilebeingproudofthisact.[159]Itisstatedinahadiththatforeverysalamthereareseventyrewards,sixtynineofwhichareforthe

conveyerofsalam,whileoneareforthereplierofsalam.[160]TheHolyQur’anthusenjoins:“Extendsalamtoyourselfwhenyouenterthehouse,asthesalamand

salutationfromGodisblessedandpure.”[161]Onthecommentaryofthesaidverse,Imamal-Baqir(‘a)says:“Itmeansgivingsalamtothemembersofthehousehold.”[162]

It isbecause thewifeandchildrenare theappleofone’seyes,andsuchawayofdealingwithoneanotherfromtheviewpointoftheQur’aniswholesomeandblessed.Itisasignoflife’spleasure,andaremoveroffatigue.It is true that extending salam brings about honor and not disgrace, but it is better for the young to

conveysalamfirsttotheelder;theoneridingtotheonewalking;theoneenteringaroomtothosealreadypresent;andthesmallgrouptothelargegroup.[163]WeshallendthissectionaboutsalamwithatraditionfromtheCommanderoftheFaithful(‘a).He(‘a)said:“TheMessengerofAllah(S)usedtoextendsalamtomenandwomen.”But‘Ali(‘a)himselfdidnotconveysalamtoyoungwomen,saying:“Iamafraidthattheirsoftanswer

will effect me and instead of obtaining a reward, I will fall prey to the trap of Satan’s insinuation{waswasah}.”Inexplainingthishadith,‘AllamahMajlisiwrites,thus:

TheImam(‘a)usedtodoandsaysoinordertoteachtheummah thatmenhaveto lessencontactwithyoungwomen(whoarenot theirmahram), forasamatterof fact,an infallible Imamwouldnever fallpreytotheinsinuationofSatan.[164]

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8ChapterThePost-prayerSupererogatoryDevotionalActs{ta‘qibatwanawafil}

PrayermeanspresenceintheCourtofGodandparticipationinthespiritualbanquettowhichGodhas

invitedHisservants.Justasattendancetoapartyhassomepreliminariesandprotocol,thesameistrueindischargingdivineobligation.Priortothearrivalofthetimeofprayer,ourinfallibleImams(‘a)usedtopreparethemselvesforit,and

after the prayer, they also used to engage in other post-prayer devotional acts {ta‘qibat}, such as theremembranceofGod,hymningHispraises,withtheirfacestowardtheqiblah.Weretheynotconsideringprayerastheappleoftheireye?Doesmaneasilydetachhisheartandclosehiseyesfromtheappleofhiseye?Theadhanandiqamahareaformofwelcomingprayerwhilepost-prayerdevotionalactsareitsguide.Heedlessnesstopost-prayerdevotionalactsandsupplicationsisasignoflackofinteresttotheprayer

itself.As recorded in thehadiths, going early to themosque andwaiting for the commencement of prayer

havebeenencouragedandenjoinedwhilethepersonwaitingfortheprayerhasbeendescribedas“guestofGod”.[1]Performanceofsupererogatoryactsandsupplicationsaftertheprayerisalsorecommended.TheHolyQur’ansays:

﴿ بغرٱف كبر ىلإ ٭و بصنٱف تغرف اذإف ﴾

“Sowhenyouaredone,appoint,andturneagerlytoyourLord.”[2]Now,weshalldealwithsomeissuespertainingtopost-prayerdevotionalacts{ta‘qibat}:Post-PrayerDevotionalActs{ta‘qibat}Imamas-Sadiq (‘a) says: “As you finish saying your obligatory prayer, engage in supplications and

otherdevotionalacts.”[3]ThesameImam(‘a)alsosays:“Supplicationafterdawn{subh},noon{zuhr}andsunset{maghrib}

prayerswillbeaccepted{mustajab}(byGod).”[4]TheImam(‘a)alsosayselsewhere:“ThetasbihatofHadhratZahra(‘a)(34times“Allahuakbar,”33

times “al-hamdu lillah,” and 33 times “subhan Allah”) is better in the sight of God than athousandrak‘ahsofrecommended{mustahabb}prayer.”[5]Wereadinahadiththatanyonewhorecitesthistasbihathasobservedtheinjunctionin“Remember

Allahwithmuchremembrance.”[6][7]Of course, supplication {du‘a’} and other devotional acts have their merits and so do work and

struggletoearnanhonestliving,andoneshouldnotposeashindrancetotheother.Somethinkthatinsteadof supplication (during itsapportioned time) if theygo towork, theywillendupmoreproductiveandsuccessful.TheMessengerofAllah(S)says:“Supplicationafterthedawn{subh}prayerismoreeffectiveforlife

andacquiringofsustenance.”[8]InvokingBenedictionandMaledictionInvokingbenedictionandsalutationsontheembodimentsofhumanperfection,andcursingandinvoking

maledictiononthemanifestationsofpolytheismandpersonificationsofdisbeliefandtyranny,areamongpost-prayerdevotionalacts.In those that are deemed as post-prayer supplications, we can come across numerous cases of

bothsalawat and curse {la‘n}, and it is an instance of tawalla {befriending the truthful}andtabarra{beinginimicaltothepeopleoffalsehood}inthelivingandguidedschool{maktab}.The narrated salawat has its ownmerit. The recital of “Allahumma salli ‘ala Muhammad wa ali

Muhammad”itselfhasbeenmentionedasoneofthepost-prayerdevotionalacts.Regardingthecaseofcurse{la‘n},Imamal-Baqir(‘a)says:“Afteryoufinishyourobligatoryprayer,

donotriseupunlessyouinvokecurseupontheUmayyadtyrants.[9]ThisisbecausethesaidignominiousandcorruptfamilyisanexampleofthetaghutsandoneofthemostvividportraitsofoppositiontotheinfallibleImamsandprogenyoftheProphet(S),andthus,deservingeverykindofcurseandaversion!Aftereveryobligatoryprayer,Imamas-Sadiq(‘a)used tocurseandprayfordamnationof fourmen

andfourwomen(whowereamongthesternenemiesofthestationofImamate).[10]HowgoodIslamisforsettingaspartof itsprogramsaversionto the tyrants,corruptorsand taghuts

alongside its devotional and religious programs! Its prayer, its Hajj and other acts of worship areaccompanied by disavowal {bara’ah} and declaration of aversion toward infidels, polytheists andhypocrites.[11]So,post-prayerdevotionalactsalso includeinvokingcurseonenemiesofGodandopponentsof the

lineofdivineleadership.TasbihatHadhratAz-Zahra’(‘a)Anotherpost-prayerdevotionalact{ta‘qibat}isthetasbihatofHadhrataz-Zahra(‘a);thatis,reciting

34times“Allahuakbar,”33times“al-hamdulillah,”and33times“subhanAllah”afterfinishingone’sobligatory prayer. This tasbih {tasbihat} was taught by the Messenger of Allah (S) to his daughterFatimah(‘a),anditsrecitalhasbeenhighlyemphasizedashavinghugespiritualrewards.Imamal-Baqir(‘a)says:“ThereisnoeulogybetterthanthetasbihatofHadhrataz-Zahra(‘a),andif

therewereany,theMessengerofAllah(S)wouldhavetaughtittohisdaughter.”[12]Innumeroustraditions,itisstressedthattohavearosary{tasbih}with34beadsfromthesacredsoil

of Imam al-Husayn (‘a) and to recite tasbihat with it has great rewards, and even counting its beadswithouttherecitaloftasbihatisgoodandvaluable.[13]Anditisstatedinahadiththatthebeadsthemselvesglorify{dhikr}God.[14]The turbahof al-Husayn (‘a) is reminiscent of the epic in Karbala’ and reviver of the culture of

martyrdom, and it makes human beings familiar with the Doyen of the Martyrs (‘a) himself, divineleadership, jihad, martyrdom, self-sacrifice, struggle against tyranny, and remaining steadfast againstoppressors.ThetasbihatofHadhrataz-Zahra(‘a),asstated,hasbeenmentionedeveninhadithbooksofthesunni

people{Ahlas-Sunnah}[15]but it isnowherementioned that thenameof the said tasbihat isTasbihatHadhrataz-Zahra’(‘a)!ProstrationofGratitude{sujudshukr}GratitudefortheblessingsendowedbyGod,theExalted,isasignofgnosis{ma‘rifah},courtesyand

servitude.IntheversesoftheQur’anandProphetictraditions,expressinggratitudeforblessingshasbeenhighlyenjoined,andithasbeenstated thatrecollectionofblessingsenhancesahumanbeing’s lovefor

Godandmakesdivineblessingsperpetualandabundant.[16]It is true thatduegratitude forblessings isbeyond thecapabilityandpowerofman,butheought to

expressthanksasfarashecanforthefavorsandblessingsofGod.OneformofexpressinggratitudeistoprostrateonthegroundandexpressgratefulnesstotheLord.Andthisprostrationofgratitude{sujudshukr}isconsideredasoneofthepost-prayerdevotionalacts

{ta‘qibat}.[17]Thelate‘AllamahMajlisihasallottedtheentirevolume83ofBiharal-Anwar(withtheexceptionof a fewpages at the endof thevolume) to thenarrations aboutpost-prayerdevotional actswhilequoting63hadithsoftheinfallibleImams(‘a)abouttheprostrationofgratitude.Prostrationafterprayerisatokenofgratitudeforsuccessfullyofferingtheprayer.[18]In the sujudshukr, the recital of “shukran lillah” {thanks toAllah} three times is enough, but it is

statedinahadiththatifapersonwouldsay“yarabb,yarabb”{OLord,OLord}inasinglebreath,Godwilladdresshim,thus:“Labbayk!Mahajatuk?”{WhatisyourwishthatImaygrantyou?}[19]Imamas-Sadiq (‘a) said: “The prostration of gratitude after the obligatory prayermakes the prayer

complete,earnsthepleasureofGod,andelicitstheadmirationandapprobationofangels.Godwillasktheangelsmanytimes,“Whatistherewardforthisgratefulservant?Theywill say toGod, “yourmercy, your paradise, solution to hiswordly problems, and any other

reward that your angels many say. They hear no response, saying: We do not know the reward forthissujud.”Godwillsay,“JustashethankedMe,Iwillalsogivethankstohim.”Andwiththisstatement,Heteachestheangelsthatdivinepleasureandgratitudetohimaremoresublimethanmercy,paradiseandsolutiontoworldlyproblems.[20]ItismentionedinahadiththatGodsaidtoHadhratMusa(‘a):“ThereasonwhyIappointedyoutothe

stationofprophethoodwasyourprostrationsafterprayer.”[21]SupererogatoryPrayers{nawafil}Apart from daily obligatory prayers (with seventeen rak‘ahs), there are also other recommended

prayers{mustahabb}whichhaveabundantrewards.Andsincetheseprayersareadditionstoobligatoryprayers,theyarecallednawafil(sing.nafilah).TheArabicword“nafl”meanssurplusandaddendum.Thenumberofrak‘ahsofsupererogatoryprayersistwotimesthatofobligatoryones,i.e.34rak‘ahs.

Theyareasfollows:1. Thenafilah of the dawn {subh} prayer has two rak‘ahs to be performed before the obligatory

prayer;2. Thenafilah of the noon {zuhr} prayer has eight rak‘ahs to be performed before the obligatory

prayer;3.Thenafilahoftheafternoon{‘asr}prayerhaseightrak‘ahstobeperformedbeforetheobligatory

prayer;4.Thenafilahof thesunset{maghrib}prayerhas fourrak‘ahs tobeperformedafter theobligatory

prayer;5.Thenafilahofthenight{‘isha’}prayerhastworak‘ahstobeperformedaftertheobligatoryprayer;

and6.Thenafilah of thenight {tahajjud}has eleven rak‘ahs to be performed before theadhan of the

dawnprayer,thefirsteightrak‘ahsofwhichiscalled“salatal-layl”;thenexttworak‘ahs“salatash-shafa‘”;andthelastrak‘ahas“witr”.[22]Itisstatedinahadiththatnafilahprayersarelikeagiftandareacceptedunderallcircumstances.[23]

Notwithstanding all the emphasis and encouragement about the performance of recommended{mustahabb}prayers,theymustbesaidonthebasisofinterestandlove,andapersonmustnotimposethemonhimself.Inthebeginning,hehastoacquirementalreadinessaswellasinterestofheart.Thenandonlythenheshouldperformthem.

Imamar-Rida(‘a)hassaid:“Sometimes,heartsarewillingandready,whileatother times theyarenot.Performtheactofworshipwhentheheartiswilling.”[24]Forthisreason,therearesomelenienciesandfacilitiesinoptionalprayers;thingsthatarenotpresent

inobligatoryones.Thiseaseismeanttoattractmorepeopletoperformrecommendedprayers.Someoftheselenienciesandfacilitiesarethefollowing:1.Onemayperformtherecommendedprayerstandingorsitting.2.OnemayonlyreciteSurahal-Fatihahandthenproceedtoruku‘.3.One’sdoubtwhetherheisinhisfirst,orsecondrak‘ahdoesnotrendertheprayerinvalid,andhe

mayfreelyevaluatewhichrak‘ahheisin.4. The commission of one or more mistakes does not require any sujud sahwi {prostration for

forgettingacertainessentialactorrecitalinprayer}.5. It is better for the worshipper to go to the mosque to perform obligatory prayers but for

recommendedprayers,thereisnosuchinjunction.Theselenienciesaremeanttoencouragepeopletoperformtheseconstructiveactsofworship.Evenif

someonecannotperformanoptionalprayeronitsappointedtime,hecandosolaterinacompensatorymanner{qadha}.Fordoingso,accordingtoahadith,Godwilladdresstheangels,saying:“Lookatmyservant!HeisperforminginacompensatorymannersomethingthatIhavenotobligedhimto!”(Andinanotherhadith,itisadded:“ItakeyouaswitnessesthatIhaveforgivenhim.”)[25]It is stated in a hadith, thus: “nafilah prayers are compensation for deficiencies in obligatory

prayers.”[26]Andtheyarelikealmsthatapersongives.[27]NightSupererogatoryPrayers{tahajjud}Amongnafilahprayers,tahajjudoccupiesaspecialstation,theperformanceofwhichhasbeenmuch

emphasized in verses of the Qur’an and hadiths, compared to other recommended prayers. For thisreason,thesaints{awliya’}ofGodwereheedfulandusedtoofferthetahajjudandmid-nightvigils.It is such thatGodhasmade incumbentuponHismostbeloved servant,HadhratMuhammad (S), to

perform the night supererogatory prayers by commandinghim, thus:“And keep vigil for a part of thenight,asasupererogatory{devotion}foryou.”[28]In describing those who are observing the night vigils and performing the tahajjud, the Glorious

Qur’ansays:

﴿ راحسألٱب نیرفغتسملٱ ﴾و

“Andpleading{Allah’s}forgivenessatdawns.”[29]

﴿ امایقو ادجس مهبرل نوتیبی نیذلاو … نمحرلا دابعو ﴾

“The servants of the All-beneficent are… those who spend the night with their Lord,prostratingandstanding{inworship}.”[30]

﴿ نوعجهی ام لیللٱ نم الیلق اوناك ﴾

“Theyusedtosleepalittleduringthenight.”[31]WereadinanotherversethatmenofGodforsakethewarmthoftheirbedsinordertoperformlitanies

atdawnandthenightsupererogatoryprayer.Theirrewarddoesnotpertaintoparadise,itsnymphsandthelike.TherearethingsthatGodhasreservedforthemwhichshallmakethemjoyful:

﴿ نیعأ ةرق نم مهل يفخأ ام سفن ملعت الف ﴾

“Nooneknowswhathasbeenkepthiddenforthemofcomfortasarewardforwhattheyusedtodo.”[32]Assuch,alltheprophets(‘a)wereheedfulofthenightsupererogatoryprayer,[33]andtheMessengerof

Allah (S) enjoined Hadhrat ‘Ali (‘a) for several times, saying: “The night prayer {salat al-layl} is{obligatory}uponyou;thenightprayerisuponyou;thenightprayerisuponyou.”[34]Itisstatedinahadith,thus:“Thenobilityofthefaithfulliesinhisnightprayer.”[35]AndImamas-Sadiq(‘a)said:“Thehouses inwhichthenightprayer isperformedandtheQur’anis

recitedarelikeshiningstarsforinhabitantsofheaven.”[36]Inaddition,wakingupearlyandbreathingthefreshairatthattimebestowshealthtothebody,assaid

inahadith.[37]And inanotherhadith, in addition to its spiritual effects, its curative featurehas alsobeenmentioned.[38]Thenightsupererogatoryprayerisasignofman’sloveandaffectionforhisCreator,andthisinterest

distances him from sleep and urges him to tell his secrets to the Beloved and pray for his needs atmidnight. If this love is not present,whatwouldmotivate a person to cease resting and talkwith hisLovedOneinamysticalfashioninthedarknessofthenight?Wereadinadivinehadith{hadithqudsi}thatGodsays:“Heistellingaliewhoclaimsthatheloves

mebutwhenthenightcomes,hesleeps.Doesnoteveryloverwishforprivacywithhisbeloved?”[39]Thenightsupererogatoryprayeralsorequiresopportunityandchance{tawfiq}whichmustbesought

fromGod.Sometimes,sinsandliesarethereasonbehindman’sdeprivationofthenightsupererogatoryprayers,

andthesweetnessofworshipandlitanyistakenawayfromhim.Itisthusmentionedinahadith:“Verily,onceapersontellsa lie,his liemakeshimdeprivedof the

nightprayer{salatal-layl}.”[40]Throughconstantperformanceoftahajjudandotheractsofworshipatnight,mancanattainastationof

perfection,purityofsoulandproximitytoGod, inwhichconditionhewouldpossessdivineeyes,earsandhands(inthesensethathewillnolongerlookatanythingexceptthatwhichiswholesome,norlistentoanythingbutgood,nordoanythingexceptgood)andattainastagewhereeverysupplicationofhiswillbeaccepted.[41]

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9ChapterCongregationalPrayer{salatal-jama‘ah},Etc.

The religion of Islam has a significant social dimension, and it has relied on and emphasized this

dimensioninmanyofitsprogramsthroughtheblessedeffectsofunity,solidarityandconsistency.Theholdingofthedailyobligatoryprayersincongregationisoneoftheseprograms.Inthischapter,weshalldealwiththeimportanceofcongregationalprayer{salatal-jama‘ah}andits

variouseffects.ImportanceofCongregationalPrayer{salatal-jama‘ah}Greatrewardsforcongregationalprayerhavebeenmentionedinthehadiths,someofwhichhavebeen

citedbelow:TheMessengerofAllah(S)isreportedtohavesaid:“Theprayerofonewhohearstheadhanbutdoes

notparticipateinthecongregationalprayerofMuslimsforno(justifiable)reasonatallisworthless.”[1]ItisstatedinahadiththatdisparagingcongregationalprayeristantamounttodisparagingGod.[2]

Constant participation in congregational prayer saves a person frombecoming a hypocrite {munafiq}.[3]Andtherearerewardsforeverysteptakentowardcongregationalprayerandthemosque.[4]Thepersonwhogoesoutofhishousetoparticipateincongregationalprayerandwaitsinthemosque

forit,getstherewardofapersonwhoisengagedinprayerfortheentireperiod.[5]Themorethepeoplepresentincongregationalprayer,themoreitsreward.Thisisastatementofthe

MessengerofAllah(S)whosaid:“Thatwhichisgreater(innumber)ismorebelovedbyAllah.”[6]Thereisaninterestinghadithpertainingtothevirtueofcongregationalprayer,apartofwhichhasbeen

mentioned in treatisesonpractical laws{risalahal-‘amaliyyah}.Thefollowing isa translationof thewholehadith:If there is one person {ma’mum} following the prayer leader {imam}, the reward of the prayer

(comparedtothatwhichisdoneindividually)is150times.Fortwopersons,therewardis600times.Forthree,therewardis1,200times.Forfour,therewardis2,400times.Forfive,therewardis4,800times.Forsix,therewardis9,600times.Forseven,therewardis19,200times.Foreight,therewardis36,400times.Ifthefollowersandtheprayerleaderare10inall,therewardoftheprayeris72,800.Butifthenumberofthepersonsprayingexceeds10,nobodyknowsitsrewardexceptGod.[7]ItismentionedinanotherhadiththatGodandtheangelsloveonewholovescongregationalprayer.[8]DuringthetimeoftheProphet(S)wheneverthenumberofparticipantsincongregationalprayerwas

less, hewould search for and inquire about the condition of individuals, saying: “Participation in thedawn{subh}andnight{‘isha}prayersisthemostdifficultofallthingsforhypocrites.”[9]The Holy Qur’an has also mentioned laziness and languidness at the time of prayer as one of the

descriptionsof thehypocrites.[10]Wakingupearly andattendingcongregationalmorningprayerwhilecomingfromareasonabledistanceduringthecoldorwarmseasonisasignofsincerityinfaithandloveofGod.Attendanceincongregationalprayerisnotconfinedtoonlyoneplace.Whereverthepersonmaybe,it

isbetterforhimtofindthecongregationalprayer,participatethereinandencourageotherstodothesame.Concerning the importance of congregation {jama‘ah}, theMessenger of Allah (S) said: “A single

prayer in congregation is better than forty years of prayer at home.”Hewas asked: “Is it one day ofprayer?”Hesaid:“No,itisasingleprayer.”[11]AndtheProphet(S)alsosaid:“Therowsofcongregationalprayerarelikerowsofangelsonthefourth

levelofheaven.”[12]The first congregational prayer tobeheldwasunder the leadership {imamah} of theMessenger of

Allah(S)andwiththeparticipationofHadhrat‘Ali(‘a)andJa‘farat-Tayyar(brotherofHadhrat‘Ali).WhenAbuTalibsawhisson‘Ali(‘a)standingbehindtheProphet(S)inprayer,hesaidtohisotherson,Ja‘far:“Go,followtheProphet.”Thiscongregationofthreepersonswasheldaftertherevelationoftheverse,“Fa’sda‘bimatu’mar”whichissuedtheorderofopenlypropagatingIslam.[13]EffectsofCongregationalPrayerIn addition to the abundant rewards mentioned, observance of religious obligations in the form of

congregationhasalsoamplepositiveeffectsontheindividualandcollectivelifeoftheMuslimummah.Someoftheseeffectsarementionedbelow:1.SpiritualEffectsThegreatestspiritualeffectofcongregationalprayeristhedivinerewardsmentioned.Itisnarratedthat

onenight,‘Ali(‘a)wasbusyinworshiptilldawn.Asdawn{subh}prayerarrived,hesaidtheobligatoryprayerindividuallyandrested.AstheMessengerofAllah(S)didnotseehiminthecongregationforthedawnprayer,hewenttohis

house.HadhratFatimah(‘a)said that ‘Ali’s (‘a)nightvigilwas thereasonforhis failure toattend thecongregationaldawnprayer.TheProphet(S)saidthattherewardnotearnedby‘Ali(‘a)fornotattendingthecongregationaldawnprayerismorethantherewardforthewholenightofworship.[14]TheMessengerofAllah(S)hassaid:“IfIpraythedawnprayerincongregation,itismorelovablefor

methannightvigilandworshiptillmorning.”[15]It is for thesemerits and rewards that if the number of persons praying exceeds 10, the reward of

onerak‘ahcannotbewrittenbytheangelsifalltheskiesweresheetsofpaper,theseaspens,andthetreesink.[16]2.SocialEffectsCongregationalprayerisapreludetounityamongtheranks,closenessofhearts,andpromotionofthe

spirit of brotherhood. It is a kind of informal attendance check, and the best way of identifyingindividuals.Congregationalprayeristhelargest,purestandmosteconomicalgatheringsintheworld.Itisasortof

free-of-chargemeeting, familiarity with each other’s problems, and a platform for social cooperationamongMuslims.3.PoliticalEffectsCongregationalprayerisasymbolofthepowerofMuslims,closenessofheartsandtheirsolidarityin

theirunityofpurpose.Iteliminatesdiscord,strikesfearintheheartsofenemies,upsetshypocrites,andisathornintheeyes

ofthemalevolent.Congregationalprayerisademonstrationofpresenceonthescene,andthelinkbetweentheImamand

theummah.4.MoralandEducationalEffectsIn congregationalprayer, individuals stand in a single row, settingaside all distinctionsofposition,

race, language, wealth, etc. Purity and sincerity of affection toward fellow human beings is aroused.Meetingoneanotherinrowsofworship,makesbelieversexperienceasenseofbelongingthatengenderscourage,powerandhope.Congregationalprayercreatesasenseoforderanddiscipline,alignment,andtime-consciousness.It effaces the spirit of individualism, schism and isolation, while engendering a sense of struggle

againstarroganceandselfishness.Congregationalprayerteachesunityofexpression,direction,objective,andleadership.Andsincethe

mostpious,meritoriousandknowledgeablepersonmustbetheonetoleadthecongregation,itisakindoftrainingandpromotionofknowledge,pietyandjustice.Congregationalprayergetsridofrancor,resentmentsandsuspicionsbetweenindividualsandelevates

thelevelofknowledge,servitudeandhumilityamongthosepraying.Itisbecauseofalltheseeffectsthatcongregationalprayerhasbeenmuchenjoined.Evenwhenablind

manrequestedexemptionfromgoingtothemosque,theProphet(S)saidtohim:“Tiearopefromyourhouse to the mosque and with its help you will arrive at the mosque (and return homeafterward).”[17]TheMessengerofAllah(S)didnotevenpermitblindmentoabandoncongregationalprayer.[18]Onthecontrary, theharsh treatmentof thosewhodonotgive importance tocongregationalprayer is

anothersignofitsimportance.It is stated in the hadiths that one should not give a woman in marriage to such people[19] nor

introducethemtoanybody.[20]TheLeaderofCongregationalPrayerIncongregationalprayer,thepersonstandinginfront,leadingthepeopleiscalledtheimam.Somealso

callhimthe‘leader’.InthesociopoliticalsystemofIslam,theonewhoisinchargeofleadingagroupmust possess a set of virtues and merits so that his merits also serve as an inspiration to others. Incongregationalprayer,theimammustbeabovetherestinknowledge,action,piety,andjustness.Weread inhadiths: “Place in front themostvirtuousamongyou”[21]and“thebest amongyou” and

followhim.[22]Therearealotofhadithsinthisregardsomeofwhicharequotedbelow:Theleaderofthecongregationmustbeonewhosefaithandcommitmentthepeopletrust.[23]

Imamas-Sadiq(‘a)said:“TheimamofthecongregationisonewholeadsyoutowardGod.So,beawareofwhomyouarefollowing.”[24]AbuDharral-Ghaffarisaid:“Yourimamisyourintercessor{shafi‘}ontheDayofResurrection.So,

donotletyourintercessorbeamongtheignorantandtransgressing.[25]FollowingunknownindividualsandthosewhohaveextremeviewswithrespecttoreligionorImamate

hasbeenforbidden.[26]Individuals insocietywhohavereceived lashes forcommittinganopensin,orareillegitimatechildrencannotbecomeanimamofthecongregation.[27]Theimamofthecongregationmustbeacceptedbypeople;otherwise,theprayerwillnotbeaccepted

byGod.[28]Ontheexegesis{tafsir}ofthisnobleverse,

﴿ دجسم لك دنع مكتنیز اوذخ ﴾

“Looktoyouradornmentateveryplaceofworship,”[29]Imamas-Sadiq(‘a)said:“Theadornmentofaplaceofworship{masjid}istheworthyleaderofthe

congregation.”[30]Ofcourse,wearingcleanclothes,andapplyingperfumearealsomentionedinsometraditionsas“the

adornmentoftheplaceofworship”.Imam al-Baqir (‘a) said: “The imam of the congregation must be from among the learned

scholars.”[31]TheMessengerofAllah(S)said:“Anyonewhostandsinprayerbehindalearnedimamislikestanding

behindmeandHadhratIbrahiminprayer.”[32]Theimamof thecongregationmust takeintoaccount theweakestoneamongthecongregationandhe

mustnotconductalengthyprayer.[33]Fromthissetofhadiths,thesensitivepositionoftheleaderofcongregationalprayercanberealized.SelectionofCongregationalPrayerLeaderSuperiorityandpreeminentvirtuecomparedtotherestisarequisitefortheleaderofthecongregation.

If there ismore thanone personworthy to be followed, the traditionsmention some conditionswhichteachustoinclinetowardcertainvaluestochoosethebest.Amongtheseconditionsarethefollowing:1.Theonewhosepronunciationandrecitalisbetter;2.Theonewhoisforemostinthemigration{hijrah};3.Theonewhohasmoreknowledgeofreligionandismorelearned;4.Theonewhoisolder;5.TheonewhoismorefamiliarwiththeQur’an;6.Theonewhoismorehandsomeandgood-looking.[34]7.Thehosthasprecedenceovertheguestinleadingthecongregation;and.8.Thepermanentimamofthecongregationhasprecedenceovertheonewhoisnewtothemosque.Amongthemerits,theissueofbeingmoreknowledgeablehasbeengiventhemostemphasis.Thisstate

ofbeinglearnedandknowledgeableisaconditionandadvantageinallcasespertainingtoleadershipandheadship.Itisstatedinahadith,thus:“Ifsomeoneisassumingthepostofleadershipinacongregationinwhich

thereisapersonmoreknowledgeablethanhim,thatcongregationtilltheDayofResurrectionwillbeinastateofdownfallanddisgrace.”Ofcourse,asstatedinahadithearlier,theimamofthecongregationmustbeacceptedbythepeople.

Thisacceptabilityisacquiredthroughknowledge,purity,justness,humility,andgoodmanners.Itmustnotbeforgottenthatsometimes,withtheaimofstrikingablowtoIslamandthe‘ulama’, the

enemiesandhypocritestrytotarnishtheimageofacongregationalleaderthroughrumor,calumnyandliesinordertoisolatehim.Thevigilanceofthepeopleistheantidotetothissatanicplot.Onemustnotstandinacongregationalprayerbehindapersonwhohaslosthispopularitythroughtransgression,sinandbadmanners,butbehindapersonwhosepopularitymighthavediminishedthroughtheevilplotsofenemies!JustnessofCongregationalPrayerLeaderJustnessisanimportantconditionforthecongregationalprayerleader.

Justnesshasbeendefined in thebookson jurisprudence. ImamKhomeini (mayhis soulbe sanctified),whoisoneofthedistinguishedjurists{fuqaha},says:“Tobejust{‘adil}isaninnerstateofbeingthatkeepsthepersonawayfromcommittingmajorsins,andtherepetitionandpersistenceinthecommissionofminorsins.”[35]

Purity,pietyandavoidanceof sinareamong the signsof justness. Inviewof the importanceof thischaracteristic in the Islamic system, Islamic jurisprudence, and theConstitution, the possession of thismeritisarequisiteforthehigh-rankingofficialsandholdersofsensitiveposts.Besides,importantworksofthecountryandaffairsofthepeoplemustbeundertakenbyjustindividuals.Letusdrawourattentiontosomeofthecasesinwhichjustnessisarequisite:Indevotionalmatters,congregationalprayerleadermustbejust.Inpolitico-religiousaffairs,suchasFridaycongregationalprayer,thepersonwhodeliversthesermon

{khutbah}andleadtheprayermustbejust.Inpolitico-legalissues,suchasrepresentationintheMajlis(Parliament)andtheenactmentoflaws,the

opinionofjustjuristsundertherubricof“CouncilofGuardians”{shura-yenegahban}isindispensable.In legal questions, the granting and acceptance of rights must be done with the testimony of just

individuals.Inpenalissues,theimplementationofIslamichudud[36]andpunishmentoftheiniquitousandguiltyis

possibleifjustindividualsbearwitnesstotheiroffencesandcrimes.Ineconomicmatters,thepublictreasurymustbeinthehandsofjustindividuals.In socio-cultural affairs, the dissemination and airing of newsmust be done by just people, and the

newsspreadbyatransgressor{fasiq}shouldnotbetrusted,unlessdueinvestigationandinquiryhasbeencarriedout.In military issues, the commander-in-chief must have leadership qualities, a requisite of which is

justness.Therefore,tobejustisoneofthekeypillarsofthepoliticalsysteminIslam.Itisindispensableinthe

designationofsocialresponsibilities,andthemanagementoflife’saffairs.MeansofRecognizingJustnessItistruethatbeingjustandavoidingsinarepersonaltoindividualsandinnerqualitiesofcharacter,but

it is possible to detect these virtues through outward signs in the life and actions of individuals. Thetraditionspointoutsomecriteria,theexistenceofwhichmakesapersonworthyofbeingregardedasjust.Imamas-Sadiq(‘a)wasasked,“Whoisjust{‘adil}?”Hesaid:“Itishewhokeepshiseyesawayfrom

thosewhoarenotmahram{individualswhomhecouldmarry},histonguefromsin,andhishandsfrominequity.”[37]Inahadith,theMessengerofAllah(S)describesajustandgenerouspersoninthismanner:“Hewho

doesnotcommitinequitywithpeopleinhisdealings,doesnottellliesinhisspeech,anddoesnotbreakhispromises,isamongthosewhosepietyisperfectandwhosesenseofjusticeismanifest.”[38]Imamas-Sadiq(‘a)wasasked:“Howcanweidentifythejustperson?”Hesaid:“Thejustpersonishe

whoismodestandchaste;whodoesnotdrawhimselftowardsinineating,speechandcarnaldesire;whoshunsmajorsinssuchasadultery{zina},usury{riba}, intoxicants, fleeingfrom jihad (whichhaveallbeen explicitly forbidden by theQur’an); andwho does not desist from attending the congregation ofMuslims except under justifiable circumstances. Such a person is just and it is unlawful for people toquestionhisshortcomingsandtomalignhim.”[39]Wereadinanotherhadith,thus:“Beoptimisticaboutthepersonwhoperformshisfivedailyobligatory

prayersincongregationandaccepthistestimony.”[40]Perhaps,whatthejuristsareexpressingasthe“outwardgoodness”withrespecttojustnessisthathis

presence in ceremonies and congregations ofMuslims and his absence from centers of corruption andindecencypersuadepeopletotrusthim,andinthismannerheisrecognizedasajustandgoodperson.Regarding justwomen, Imamal-Baqir (‘a) says: “The fact that sheobserves the Islamicdress code

{hijab} and belongs to a respectable family, obeys her husband, and shuns unscrupulous acts andunpleasantgesturesshowsthatsheisjust{‘adil}.”[41]

In some traditions, transgressors {fasiqun} are identified as those who receive lashes in publicbecauseoftheiropenabominablesins,orthosewhoareknownamongthepeoplefortheirwickednessandimpiety,orthosewhoaresuspectedofsomethingbad.[42]Ofcourse,thejustnessofapersondoesnotmeanthathenevercommitssinthroughouthislifebecause

thisqualityisonlytruewithrespecttotheprophets{anbiya’}andinfalliblesaints{awliya’}(‘a),butthefactthathehasnotbeenseencommittingmajorsinsisenoughtoregardhimasjust.Thefactshouldnotremainunsaidthatifapersondoesnotconsiderhimselfjustandevendeclaresso

to the people, but the people recognize him as just and pious, he can be the leader of congregationalprayersandthepeoplecanfollowhim.Ifthepeopleareinclinedtofollowhimhemustnotrefuse.[43]If after the congregational prayer, it becomes known that the imam of the congregation is not a just

person, the prayers performed by following him in the congregation are valid and there is no need torepeatthem.[44]WhySomePeopledonotParticipateinCongregationalPrayers?Notwithstandingallthoserewardsandeffectsofcongregationalprayer,somepeoplearedeprivedof

thisgreatblessing.Itisregrettabletoobservethattheydonotgiveimportanceandpayheedtoit.Eventhosewhoare in theneighborhoodofamosquedonotattendthecongregationofMuslims.Sometimes,lamentablyandpainfully,themosquesareempty.Therearevarious reasonswhypeopledonotparticipate incongregationalprayers.Someare really

excusedand their reasonsare justifiable,but inmostcases, invalidexcusesarepresented.Asurveyofsuchreasonsandexcusesispresented:Somepeopleareunawareoftherewardsforattendingcongregationalprayer.Onaccountof theunpleasantbehaviorofsomeworshippers in themosque,somepeopledonotgive

importancetocongregationalprayer.Therearesomewho take thebadbehaviorof thecongregationalprayer leaderas the reason fornot

attending,consideringitascontrarytothequalityofjustnessrequiredforanimam.Some people refrain from participating in congregational prayer because of the difference of their

politicalviewswiththatoftheimamoncertainsubjects,figures,etc.Someindividualsaredeprivedofgreatrewardsforattendingthecongregationalprayerowingtotheir

socio-economicpreoccupationsanddailyundertakings.Somearediscouragedbecauseofthelukewarmtreatmentofthepeopleinthemosque,andthus,theyno

longergothere.Therearethosewhoassociatetheshortcomingsoftheimam’skithandkintohimandthus,theydonot

accepthimasimam.Some people regard their participation in congregational prayer as contributing to the increasing

popularity of the imam and thus, they refrain from doing so without substantiating the unjustness oftheimam.Outofarrogance,therearepeoplewhoarenotwillingtoparticipateincongregationalprayerunderthe

leadershipofayoungorpoorpersoninspiteofhisbeingsincere,committedandmeritorious.Therearealsothosewhoarelazyandself-indulgent,andintheactsofworshiptheyarelanguidand

indolent.Theytreatcongregationalprayerasa‘burden’insteadofan‘obligation’andtheyseldomdesistotherworkstojoinotherMuslimsinprayer.Someindividualsavoidthemosquebecauseofthelongevityofcongregationalprayer.Somedonotparticipateincongregationalprayerbecausetheydonotliketheguardiansorcaretakers

ofthemosque.Thesearejustsomeofthereasonswhysomepeopledonotparticipateincongregationalprayer.Asyoumusthaveobserved,mostofthesereasonsareunjustifiableexcuses.

If the religious awareness and growth of people reaches the point where they set aside theabovementionedfactors;andwithsincerityandsolidarity,sittogetherinwell-orderedlines;payattentionto the great rewards of congregation; do not regard the imam’s bad gesture as inconsistent with hisjustness;notassociatethesinsofhisrelativeswithhim;andtakeintoaccounttheabundantblessingsandpositive effects of this “religious gathering”, a flourishing of the mosques will be observed, and the‘thinness’ofcongregationalprayerswillvanish.Ofcourse,theintellectualandmoralcompetenceoftheimam,thewarmandeducationalatmosphereof

mosques, the worthy and respectful behavior with congregational prayer participants, particularly theyoungstersandadolescents,couldplayanimportantroleinattractingthemtothemosque—theMuslims’centerofspiritualityandunity.Theinvolvementofthecultural,propagational,andeducationalofficialsofthecountryisalsocrucialinthiscontext.Ifcoaches,teachersandparentsthemselvesparticipateincongregationalprayers,prayinthepresence

oftheirpupilsandchildren,orgotothemosques,theywillserveasaninspirationforthem.If only schools were built near the mosques, it would facilitate the pupils’ participation in

congregationalprayers.Traveler’sPrayerPrayer is a very important obligatory act, the performance of which can never be suspended by a

person—evenwhile traveling, insickness,on thebattlefield,on thevergeofdrowning,etc.Ofcourse,according to particular circumstances, prayer will assume different forms, but it will always beobligatoryonman.Whiletraveling,theMuslimmustbeheedfulofhisprayers.Whetherinatrainorbus,incoldorwarm

weather,havingampletimeorinahurry,heshouldnottreatprayerasinsignificantandforgettoperformit.Whenthebusortrainstopsforprayerorfood,onemustnotmisstheopportunityofofferinghisprayer.Andifthevehicledoesnotstop,heneedstorequestthedrivertostopforashortwhile.ConditionsforShortened{qasr}PrayerThroughouthisjourney,thetraveler{musafir}hastoshorten{qasr}hisfour-rak‘ahprayers,subject

tothefollowingeightconditions:[45]First:Histravelmustnotbelessthaneightfarsakhs[46]asdefinedbyreligiouslaw.Second:Heshould intendat the timeof thecommencementof the journey, tocoveradistanceof (at

least)eightfarsakhs.Third:Heshouldnotchangehismind(ofcoveringtheabovementioneddistance)whileonhisway.Fourth:Hedoesnotintendtopassthroughhishometownandstaythere,ortostayatsomeplacefor10

daysormore,beforehereachesadistanceofeightfarsakhs.Fifth:Heshouldnottravelforharamactivityandhistravelmustnotbeforthecommissionofsin.Sixth:Heshouldnotbeanomad,whoroamaboutinthedeserts(andtemporarilystayatplaceswhere

theyfindfoodforthemselves,andfodderandwaterfortheiranimals,andagainproceedtosomeotherplaceafterafewdayshalt).Seventh:Hisprofessionshouldnotbetraveling(thatis,hisworkinvolvestraveling;orthattravelingis

themeansofhissubsistence,likethecamelrider,driver,herdsman,andsailor).Eighth:Heshouldreachthelimitoftarakhkhus,[47]thatis,atapointbeyondwhichtravelingbegins.TenDaysofStayIfapersonintendstostayfor10daysormoreatacertainplacewhiletraveling,heshouldperformhis

prayersinfull(notshortened).Ifhistrueintentionistostayforlessthan10days,hecannotoutwardlyintendfor10daysofstayand

thusprayinfull.Ifpriortothepassingof10days,thepersonchangeshismindforsomereasonsanddecidestoreturn

home,heshouldprayinfullduringtheremainingdaysofhistravel.Ifapersonreacheshishometown{watan}duringhisjourney,andmakesastopoverthere,heshould

offerfullprayersaslongashestaysthere,unlesshechangeshisplaceofresidenceandhasnointentiontoreturntohishometown.Theperson’splaceofbirthishisoriginalhometown{watan}unlesshemigratesfromthere.Theother

placechosenbythepersontostaypermanentlyisregardedashisadoptedhometown.Ifapersonislivingintwoplaces,bothplacesareconsideredashiswatan.Solongasthepersonhasnointentionofstayingpermanentlyinacertainplaceotherthanhishometown,thatplacecannotbetreatedashiswatanunless,withouttheintentionofstayingthere,thepeopleconsideritashishometown,becauseofhislongstay.Anyonewhoseprofessionistraveling(suchasdrivers,pilots,etc.)orwhoseoccupationisrelatedto

traveling,andassuchisalwaystraveling,heshouldperformhisprayersinfull.[48]Atravelercanoffereithershortenedorfullprayersinfourplaces:(1)Masjidal-Haram(inMakkah);(2)Masjidan-Nabi(inMedina);(3)Masjidal-Kufah(inKufah,Iraq);and(4)TheshrineoftheDoyenoftheMartyrs(‘a),andthemosqueattachedtoit(inKarbala’,Iraq).[49]Intheseplaces,inordertoobtainmorebounties,atravelercanofferhisprayersinfull.Compensatory{qadha}PrayerPrayer isamong thedutiesofman towardhisCreatorand tooffer so is incumbentupon theobliged

person.Aperson,whodoesnotofferhisobligatoryprayeronitsprescribedtimeforanyofthefollowingreasons; such as forgetfulness, unconsciousness, intoxication, the lack of opportunity, being undercompulsion, out of heedlessness, committing sin, is offered, but later discovered that it was invalid{batil},mustoffercompensatory{qadha}prayer.Of course, the ladies who have to miss the daily prayers, or any other obligatory prayers, due

tohaydh[50]ornifas,[51]donotneedtoofferanyqadhaforthem.Anyonewhohastoofferqadhaprayershouldnotabandonittotallythoughitisnotobligatorytooffer

itimmediately.So longasman isalive, thoughhe isexcused fromofferinghisprayers,anotherpersoncannotoffer

themafterwardasqadha.Qada prayer may be performed in congregation and it is not necessary for the participants in the

congregationtosayqadhaprayerforanidenticalprayer.Forexample,onemaysayqadhaprayerforthedawn{subh}prayerinthecongregationformaghriband‘isha’prayers,orviceversa.Theprayerthathasnotbeenofferedinthepast,shouldbeperformedinqadhainthesamemannerin

termsofthenumberofrak‘ahs.Forexample,apersonwhoistravelingshouldoffertheqadhaforafour-rak‘ahprayerinfull.Andifwhiletraveling,apersonmisseshisnoon{zuhr}prayer,inhishometownheshouldofferitsqadhainashortenedmanner,i.e.intworak‘ahsinsteadoffour.[52]

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10ChapterOtherPrayers

Sofar,dailyrecommended{mustahabb}andnawafilprayers,post-prayerdevotionalacts{ta‘qibat},

prayerofatraveler{musafir},andcompensatory{qadha}prayerhavebeendiscussed.Thesetwotypesof prayer are the same daily obligatory prayer under particular circumstances (in travel, or after itsappointedtime).There are other prayers, however, some of which are obligatory while others are emphatically

recommended{mutahabbmu’akkad}. In order to complete the discussion about prayer,we shall alsodealwiththeminbrief.FridayCongregationalPrayer{salatal-jum‘ah}IntheweeklysocialceremonyofMuslims,Fridaycongregationalprayer{salatal-jum‘ah}occupiesa

specialstatus.Itisnotonlyanactofworship,butalsoamanifestationofMuslimpowerandthegrandeurof Islam. It increases the awareness of followers of theQur’an and is considered a “religio-politicalprayer”.RegardingFridaycongregationalprayer,theHolyQur’ansays:

﴿ عیبلٱ اورذ و هللا ركذ ىلإ اوعساف ةعمجلٱ موی نم ة ولصلل يدون اذإ اونمآ نیذلٱ اهیأ ای ﴾

“Oyewhobelieve!WhenthecallismadeforprayeronFriday,hurryuptowardtheremembranceofAllah,andleaveallbusiness.”[1]MannerofOfferingFridayCongregationalPrayerDuring the period of occultation {‘asr al-ghaybah} of Imam al-Mahdi (‘a), Friday congregational

prayer iswajib takhyiri and one has the option to offer the Friday congregational prayer or the noon{zuhr}prayer.Fridaycongregationalprayerconsistsoftworak‘ahsanditmustbeperformedincongregation.Before the prayer, there are two obligatory sermons {khutbayn} in which the khatib {the one

delivering the sermons}shares socio-political issueswith thecongregationapart from inviting them toobservepiety.Itsappointedtimeisfromthebeginningofzuhruptoaboutanhouraftertherecitalofitsadhanand

laterthanthat,itisnolongerpermissible.The number of persons offering Friday congregational prayer should be at least five, including

theimam.Thedistancebetween the twoplaceswhereFridaycongregationalprayersareofferedshouldnotbe

lessthanonefarsakh(approximately3miles).Itisobligatory{wajib}tolistentothesermonsoftheFridaycongregationalprayer.Non-participation

intheFridaycongregationalprayerfornoreasonatallisasignofhypocrisy{nifaq}.It is better for the prayer leader in the first rak‘ah to recite Surah al-Jum‘ah after Surah al-

HamdandSurahal-Munafiquninthesecondrak‘ah.TheMessengerofAllah(S)hassaid:“ThroughtheSurahal-Jum‘ah,Godhashonoredthebelievers.”

Thus, as glad tidings for them, theProphet (S) hasmade it his tradition {sunnah} to reciteSurah al-Jum‘ah,andasareproachtohypocrites,hehasregardeditnecessarytoreciteSurahal-Munafiqun.[2]ImportanceofFridayCongregationalPrayerTherearemanyhadithswhichhavebeennarratedinthisregardanditisimpossibletodealwiththem

here.[3]TheMessengerofAllah(S)hasregardedFridaycongregationalprayerastheHajjpilgrimageof the

poor[4]andasameansofforgivenessofsins.FridaycongregationalprayerdemonstratesthepowerofMuslimsandisameetingplaceofthefaithful

worshippers.At thebeginningofmigration{hijrah}, theApostleofAllah(S)held thefirstFridaycongregational

prayerforthepeopleofMedinalayingthefoundationofthissplendidandconstructivegathering.Thisprayerhaspoliticalandadministrativedimensions.ThekhatibandimamofFridaycongregational

prayer is either the ruler ofMuslims or appointed by the leader to assume the post. There aremanyconstructiveeducationalandsocialblessingsandeffects this‘politicalworship’.Someof themare thefollowing:1.CultivatingtheSpiritofFraternityandBrotherhoodAllpeoplefromdifferentplacesgatherinasingleprayergroundandsittogether,withoutdistinctionof

raceandcolor.Whatever ispresent inacongregationalprayer is fargreaterandstronger in theFridaycongregationalprayer—thisweeklygatheringofMuslims.2.FormationoftheIslamicForcesThisactofworshiporganizestheMuslimsaroundtheaxisofworshipandprayer,andstrikesfearin

theheartoftheenemyaswellasthwartstheplotsandintriguesofthediscord-mongers.3.IntellectualandPoliticalDevelopmentoftheMuslimsAccording to the exigency of subject matters, the information given during Friday prayer sermons

makesthepeopleawareofpoliticalissuesconcerningtheircountryandtheworld.Byfamiliarizingthemwithsocialresponsibilities,theytendtohavegreaterparticipationinthesocietyscene.4.EnhancingtheSpiritofCollectivityFriday congregational prayer gathers the scattered drops of human beings into a single ocean, and

throughmutualcommunicationandacquaintance,everybodyacquires thespiritofcollectivity,and thus,dissensionandindividualismgraduallyvanish.5.TheCenterforMobilizationThe Friday congregational prayer stronghold is the best place to invite people and mobilize them

forjihad,defence,solvingsocialproblems,andrenderingassistance toothers.Thisgloriouspowerofthemasses that is formed in the Friday congregational prayer has always been the focus of attention.DuringtheearlydaysofIslam,theMessengerofAllah(S)andtheCommanderoftheFaithful(‘a)usedtomobilizethepeopleanddispatchthemtothearenasofjihad.[5]LifeConduct{sirah}oftheHolySaints{awliya’}Theconduct{sirah}oftheMessengerofAllah(S)andtheinfallibleImams(‘a)inrelationtoFriday

congregationalprayerbespeaksofitsimportanceandtheneedtoincreaseeffortsforthisobligation.Itisrecordedinthehadiththat‘Ali(‘a)said:“DuringThursday,donottakemedicinethatweakensthe

body.”Hewasaskedforthereason.Hesaid:“SothatitdoesnothinderyoufromattendingtheFridaycongregationalprayer.”[6]Imam as-Sadiq (‘a) says: “The companions of the Prophet used tomake preparation for Friday on

ThursdaybecauseonFridaythetimeislimited(becauseoftheirworks).”[7]The Commander of the Faithful (‘a) used to free those who were imprisoned on account of debt,

accusation,andthelikesothattheycouldattendtheFridaycongregationalprayerwhiletheirguardiansused to guarantee that they would return to the prison cell. The Imam (‘a) also used to allow theimprisonedtransgressors{fasiqun},underguard,toparticipateinthecongregationalprayer.[8]AsatokenofcommemoratingFridaycongregationalprayerandglorifyingtheserites,‘Ali(‘a)usedto

attendthecongregationalprayerbarefooted,holdinghisshoeswithhislefthandsaying,“Thisprayerhasaspecialdivinestatus.”HeusedtodosooutofhumilityinthepresenceoftheLord.[9]Keepingthisinview,theimportanceofthisobligatoryactbecomesclear,andanycommittedMuslim

mustnotbeheedlessofattendingthispolitico-religiousassembly.TheImamoftheummahhassaid:“TheFridaycongregationalprayerwhichisademonstrationofthe

sociopolitical power of Islammust bemademore splendid and substantial.The great and dear nationshould keep this Islamic fortress asmajestic and splendid as possible so that by its blessing, plots oftraitorsandintriguesofcorruptorswouldbethwarted.”[10]‘IdPrayersIslamicoccasionsareameansofremindingMuslimstorememberGod,theExalted.Formostofthese

occasions,specialsupplicationsandprayershavebeenmentioned.Salatal-‘idistheprayerconsistingoftworak‘ahswhichisofferedon‘Idal-Fitrand‘Idal-Qurban.Contrarytoothercelebrationsandfestivitieswhichareassociatedwithheedlessness,self-indulgence

and sensual desires, Islamic festivity is accompanied by prayer, supplication, alms-giving and charity,washing{ghusl}andpurification,etc.Now,weshallbrieflyexplaintheprayerofthesetwofestivals:‘Idal-FitrPrayerOnthefirstdayofthelunarmonthofShawwal,whichis‘Idal-Fitr,onemustofferprayeringratitude

for awholemonthofworship and fasting.During the timeof thepresenceof the infallible Imam, thisprayerisobligatoryandmustbeperformedincongregation,butinourtimeitismustahabb.Itcanbeoffered fromsunriseof thedayof ‘Id up tomidday,butperforming it earlier in theday is

recommended.In the first rak‘ah, after the recital of Surah al-Hamd and another surah, one must

recitetakbir{“Allahuakbar”}fivetimesandperformqunutaftertakbir.Inthequnutanysupplicationmayberecited,butitisbettertorecitethesupplication,“Allahummaahlal-kibriya’iwa’l-‘azamah…”Therearefourtakbirsinthesecondrak‘ah,andaftereachtakbir,qunutisrequired.Becauseofthepeculiarspiritualityitpossesses,the‘Idal-FitrprayermakesheartsawareofGodand

createsastateofrepentance,followedbyaskingforforgiveness.Itisrecommended{mustahabb}forapersontotakeabath,reciteaparticularsupplicationandprayinanopenspace.Imamar-Rida(‘a)says:“Godhasmadethisdayasadayoffestivitysothat theMuslimscangather

together andglorifyHim forHisblessings and favors.Thus, this day is a dayof festivity, of fraternalgathering,alms-giving,spiritualdelight,andbenediction.”[11]In this noble hadith, the philosophy of the prayer and festivity {‘id} has been stated under the

followingheadings:(1)fraternalgathering;

(2)alms-givingandattendingtothepoor;(3)dutifullyincliningtowardGod;and(4)humblyentreatingtheLord.Alloftheserefertothespiritualandmysticaldimensionofthesaidprayerandreligiousrites,aswell

as the social effects andbenefitswhich thepeopleobtain.Bygiving their zakatal-fitr,[12]the peopleprovidesustenancetothepoorandneedy.Inanotherdimension,attentionisdivertedtowardthedeprivedones,‘Idal-Fitrisregardedasthe“feastofthepoor”.Inadditiontosociopoliticaleffectsofthisgloriousannualgathering,it isasymbolofthepowerand

gloryoftheMuslimummah.[13]DivineGiftThemainthingwhichcanberequestedfromGodinthisprayerisforgivenessandmercyaswellasthe

acceptanceofworship.ThisisthebestgiftthatGodgrantstotheworshipperswhohavefasted.Imam al-Baqir (‘a) says: “TheMessenger of Allah (S) said that whenever the first day of Shawwal(i.e.,‘Idal-Fitr)arrives,acallerfromGodcriesout,“Obelievers!Hurrytogetyourgifts”.”Then,theImam(‘a)turnstowardJabirandsays:“OJabir!ThegiftsofGodarenotlikethegiftsofkings…Todayisthedayof(divine)gifts!”[14]‘Idal-FitrasaSceneoftheDayofResurrection{qiyamah}Oneof theeducationalandconstructiveeffectsof ‘Idal-Fitr prayer is that in the saidgathering for

supplicationandentreatinginopenspace,manisremindedofGod,theDayofResurrectionandhisneedofdivinemercy,whilethesceneoftheDayofResurrectioncomesintoview.RememberingtheDayofResurrectiononthatdayisenjoinedbytheCommanderoftheFaithful(‘a).Itisrecordedinthehadiththatonacertain‘Idal-Fitr,theCommanderoftheFaithful(‘a)saidtothe

peopleinasermon:“Opeople!Thisdayofyoursisthedaywhenthegoodonesshallreceivereward.Onthisday,theevil-doersshallbeinloss.Thisdayisthedaymostsimilartoyourresurrection.Yourcomingoutfromyourhousesandgoingto

theprayergroundcallstomindyourcomingoutofyourgraves.YourwaitingfortheprayerremindsusofthegatheringinthePresenceofGodontheDayofResurrection.Yourreturninghomeaftertheprayerisreminiscentofyourreturntoyourdwelling,eitherinparadiseorhell.”[15]Onacertain‘Idal-Fitr,Imamal-Mujtaba(‘a)cameacrosssomepeoplewhowerebusylaughingand

playing.The Imam (‘a) said to his companions: “GodhasmadeRamadhan as a ground to compete inobtainingHismercyandpleasure.Someareaheadwhileothersareleftbehind.Whatissorrowfulisthatonthisdayofreward,thelatterarebusylaughingandplaying.”[16]‘Idal-AdhhaPrayerThe tenth day of Dhu’l-Hijjah is ‘Id al-Qurban (or al-Adhha). It is one of the most auspicious

festivitiesofIslam,withspecificpracticesandsupplications.Oneofthemisthe‘Idal-Qurbanprayer.Likethe‘Idal-Fitrprayer,itconsistsoftworak‘ahs.It isalsoofferedinthesamemanner,at thesametime,andunderthesameconditions.Whether on the day of ‘Id al-Fitr or ‘Id al-Qurban, takbirs are to be recited before and after the

prayer(inthecaseof‘Idal-Qurban,uptotentakbirsafterthe‘Idal-Qurbanprayer),whichallcontaintheglorificationofGod,monotheism,Hisgreatness,andourgratitudeforHisblessingofguidance.[17]In the qunut of the ‘Id al-Adhha prayer, as in the previous ‘id prayer, it is better to recite the

supplication,“Allahummaahlal-kibriya’iwa’l-‘azamah…”[18]In this supplication,we recognize andrememberGodthroughHisgreatness,omnipotence,clemency,mercy,andforgiveness.ForthesakeofthisgreatdaywhichisadayoffestivityfortheMuslimsandasourceofnobilityandpridefortheProphetand

his descendants (‘a), we beseech God to send salutations toMuhammad and his progeny (‘a) and tobenefitfromHisblessingsandgoodthings.ThestatementmadeinthissupplicationisthemostcomprehensiverequestthatmaybeaskedfromGod.

WerequestthefollowingfromGod:OGod!IncludemeinwhatevergoodnessYoubestowedonthisdayuponMuhammadandhisprogeny.AndalsotakeawayfrommewhateverevilYoutookawayfromMuhammadandhisprogeny.

OGod!IaskYouforthebestofthingswhichYourrighteousservantshaveaskedofYou.AndIseekrefugeinYoufromwhateverevilYourrighteousservantshavesoughtrefugeinYou!‘IdPrayerasaPrerogativeoftheLeaderInIslamaffairspertainingtoFridayand‘Idcongregationalprayersareamongthepostsdesignatedto

therightfulgovernmentandIslamicleadership.Ifoppressivepowersassumetheposts toadvancetheirownobjectives,itisanactofusurpation.Even designating individuals to conduct the Friday and ‘Id congregational prayers and

theHajjpilgrimageisoneoftheprerogativesandfunctionsofthegovernmentandguardianoftheaffair{wilayahal-amr}.Therefore,suchaffairsbeingincontroloftheunworthyindividualsismournfulfortheprogenyofMuhammad(S).InahadithImamal-Baqir(‘a)haspointedtothisfact:“Thereisno‘Idal-Adhhaor ‘Idal-Fitr forMuslims inwhich thegrief and sorrowof theprogenyofMuhammadarenotaggravatedandrevived.”TheImam(‘a)wasaskedaboutthereasonandhesaid:“ItisbecauseonthatdaytheAhlal-Baytcouldseetheirrightsinthehandsofothers!”[19]Andwhich state of being oppressed is graver for the infallible progeny than the fact that even the

Islamic festivitiesare sorrowful for them,as they remind themof theusurpationof their rightsand thedeviationoftheleadershipofsociety!SalatAl-Ayat{PrayerfortheSigns}Somephenomenaoccurringinnaturehaveuncommoncharacteristicswhichcreatefearamongpeople,

andattimes,bringaboutsuperstitiousandpolytheisticideasinthemindsoftheignorantandheedless.It is the duty of religionswith heavenly origins to drawminds toward the original factors of these

phenomenaandpreventmentaldeviation.InIslamaparticularprayerhasbeenmadeobligatoryforsuchphenomena,sothatthepeopleturntheir

attentiontowardGod,theCreatoroftheuniverse,andregardHispowerasthesourceofthesechangesandoccurrences.ThisprayeriscalledSalatal-Ayat{Prayer for theSigns}because it isofferedat theemergenceofnaturaleventswhicharedivinesignsandsymbolsintheworld.We read in the books on practical laws that salat al-ayat is obligatory upon the occurrence of the

followingphenomena:(1)solareclipse{kusuf};(2)lunareclipse{khusuf};(3)earthquakes,and(4)thunderandlightning,andblackandredwindsthatfrightenmostpeople.[20]Salatal-AyatasaLessononMonotheism{Tawhid}Theoccurrenceofsucheventswasconsideredbythenarrow-mindedonesasasignofnature’swrath

and gods’ anger. Since they were unaware of the nature and causes of these events, they used to beheedlessofGodandfocustheirattentiontolifelessnature.Inparticular,thesun-andmoon-worshippershadtheirownsuperstitiousideas.Offeringsalatal-ayatismeanttodrawtheattentiontowardthePrimarySourceofcreationandnatural

changes,viz.GodtheExalted.Italsogivesalessononmonotheism{tawhid}.

ItisnarratedthattherewasasolareclipsewhenIbrahim,asonoftheProphet(S)diedinchildhood.ThepeoplestartedsayingthatthelossoftheProphet’s(S)maleoffspringwasthereasonbehindthesolareclipse. In a bid to correct thewrong notions and assumptions, theApostle ofAllah (S)mounted thepulpit{minbar}andafterpraisingandextollingGod,hesaid:“Opeople!ThesunandmoonareamongthesignsofAllah.TheyrunontheirrespectivecoursesbyHiscommandandtheyaresubservienttoHim.Eclipsestake

placenotonaccountof thedeathor lifeofanyone.So, if there isasolaror lunareclipse,youofferaprayer.”Afterthisspeech,hewentdownfromthepulpitandalongwiththepeopleheofferedaprayerfortheeclipse.[21]WecanlearntwolessonsfromthisbehavioroftheProphet(S):OnelessonisthattheProphet(S)firstenlightenedmindsaboutnaturalphenomenonandthenperformed

aprayerforthenaturalsigns.Itimpliesthatproperunderstandingandcorrectthinkingaremoreimportantthanworshipandprayer.TheotherlessonisthatsincehewasamanofGodandatruemessenger,hespokethetruthanddrew

thepeople’sattention towardGod.On thecontrary, thedeceiversanddemagogueswouldperhaps takeadvantageofsuchaneventtodrawattentiontowardthemselves.Theywouldanalyzeandinterpreteventhenaturalhappeningsfortheirselfishdesires.Imamas-Sadiq (‘a) narrated that his father said: “Earthquakes, solar and lunar eclipses, strong and

dreadfulwinds,areamongthesignsoftheDayofResurrection.Wheneveryouhappentowitnessthem,thinkoftheDayofResurrection,seekrefugeinmosques,andstandinprayer.”[22]This narration also draws people’s attention from nature to the Lord of nature, and in the end, this

‘God-centeredness’iscompletedthroughprayer.MannerofPerformingSalatAl-AyatWeshallpointtoonlyafewissuesregardingtheSalatal-Ayat.Fordetails,onemayrefertobookson

practicallaws.1.TheSalatal-Ayatconsistsoftworak‘ahsandeveryrak‘ahhasfourruku‘s.Ineveryrak‘ah,after

recitingSurahal-Hamdandanothersurah,onemayperformruku‘andthenriseup,andthenreciteSurahal-Hamdandanothersurah,andthenperformruku‘,andcontinuedoingsofivetimes.Ineveryrak‘ah,after the recital ofSurahal-Hamd onemay also divide a surah into five parts and recite a part of itbeforeruku‘,andcontinuedoingsofivetimes.2. Whatever is obligatory in the five daily obligatory prayers such as ritual purification

{taharah},qiblah,etc.isalsoobligatoryinthecaseofSalatal-Ayat.3.OfferingSalatal-Ayatisanurgentobligationanditmustnotbedelayed.Incaseofsolarandlunar

eclipses,onemayoffertheprayerfromthebeginningoftheeclipse.Ifapersonfailstoperformthesaidprayer,hecommitsasin,anditisobligatoryuponhimaslongasheisalive,anditisvalidwheneverheoffersit.4.IfnaturalphenomenonforwhichSalatal-Ayatisobligatory(suchasanearthquake,etc.)happensin

acertaincity, it isobligatoryuponthe inhabitantsof thatplace tooffer thesaidprayerbut those in theotherplacesarenotobliged.5.Itdoesnotmakeanydifferencewhetheratotalorpartialeclipsetakesplace.Inbothcases,Salatal-

Ayatisobligatory.SalatAl-Mayyit{RitualPrayerfortheDead}WhenaMuslim,even ifhe isachild,dies,prayer is tobeperformed forhiscorpseafter the ritual

bathing {ghusl al-mayyit} and enshrouding {kafan} are done. Although it is called salat al-mayyit {prayer for the dead}, in reality it is nothing more than supplication, because it has

noruku‘,sujud,tashahhud,andsalam.To perform ablution {wudhu} or dry ablution {tayammum}, or taking a bath {ghusl} is not a

prerequisiteforitsperformance.Thephysicalpurityofthepersonprayingisnotalsorequiredthoughitisbettertoobservealltheconditionsforprayer.Itisbettertoperformthisriteincongregation.ToofferprayerforthecorpseofaMuslimiswajibkifa’i,whichmeansthat it is incumbentuponall

Muslims,andifaMuslimoragroupofMuslimsdoso,therestareexcused.Thisprayerrequestsmercyandforgivenessforthedeadone.Assuch,it isbetterforthefriendsand

relativesofthedeceasedandthebelieverstobeinformedtoparticipatetherein,andprayforhim.Thisprayerbringsmercytothedeadoneaswellasforgivenessforthesinsofthepersonspraying.[23]Usually, in offering this prayer certain recommended {mustahabb} supplications and statements are

recited. The obligatory things, however, which are necessary for every Muslim to know, are thefollowing:Salatal-mayyitconsistsoffivetakbirs.After the first takbir, “Ashhadu an la ilaha illallah wa anna Muhammadan rasulullah” {I bear

witnessthatthereisnogodbutAllahandthatMuhammadistheMessengerofAllah}isrecited.After the second takbir, “Allahumma salli ‘ala Muhammad wa ali Muhammad” {O Allah! Send

blessingsonMuhammadandtheprogenyofMuhammad}isrecited.After the third takbir, “Allahumma ’ghfir li’l-mu’minina wa’l-mu’minat” {O Allah! Forgive the

believingmenandwomen}isrecited.Afterthefourthtakbir,“Allahumma’ghfirli-hadha(orli-hadhihi)al-mayyit”{OAllah!Forgivethis

dead(maleorfemaleasthecasemaybe)}isrecited.Afterthefifthtakbir,theprayerisfinished.Thepersonprayingforthedeadbodymustfacetheqiblahandplacethecorpseinthelyingpositionin

frontofhiminsuchamannerthattheheadofthedeadbodyisontherightsideoftheoneprayingwhilethefeetareonhisleftside.Thepersonprayingmustnotbe far from thecorpse,but if theprayer is incongregation, there isno

problemifothersarefarfromthedeadbody,providedtheconnectionbetweenthosewhoareprayingismaintained.IftheprayerforthedeadMuslimisnotoffered(intentionallyoroutofforgetfulness),oritisfoundout

laterthattheprayerofferedwasinvalid,itmustbeofferednearhisgraveaftertheburial.[24]PrayerforRain{Salatal-Istisqa’}When divinemercy (rain) iswithheld, springs and canals dry up andwater scarcity takes place, a

prayerisofferedfordivinemercyandrain.Thisprayeriscalled“salatal-istisqa’”orprayerforrain.Thisisalsoalessoninmonotheism,andpayingattentiontothedivinepowerandmercy,becauseatthe

timeofdraught, famineandwaterscarcity,nobodycanbeofhelp. It isonlyGodwhocanshowerHismercyonthepeoplebysendingthedarkclouds.Godsays:

﴿ نیعم ءامب مكیتأی نمف اروغ مكئام حبصأ نإ متیأرأ لق ﴾

“Say, ‘Tell me, should your water sink down {into the ground}, who will bring you runningwater?’”[25]Thescarcityofwaterandlackofraininaplaceisasignofdivinewrathandsometimesduetothesins

committedby thepeople insociety.So,attention toGod,weeping,beseeching, repentingwithhumilitymightbeacceptedbyGodand thescarcityofwater removed.Theprayer for rain ismeant toearn themercyofGod.

ReasonBehindtheAbsenceofRainAsindicatedabove,sometimes,theabsenceofrainistheresultofthesinsofpeopleandisasignof

divinewrathandchastisement.TheMessengerofAllah(S)hassaid:“WhenGodisdispleasedwithacommunityanddoesnotbring

chastisement to it, inflationwilloccurandthe lifespanwillbecomeshorter; traderswillnotprofitandtrees will not bear fruit; rivers will not be full of water and rain will be withheld from people;wickednesswillbecomerampant.”[26]Inanotherhadith, Imamas-Sadiq(‘a)has said: “When the rulers and judgespractice injustice, rain

willnotcomedownfromthesky.”[27]According to hadiths, besides those mentioned already, prevalence of sins, denial of blessings,

obstructionofrights,hoarding,oppressionanddeception,abandonmentoftheenjoiningofgoodandtheforbiddingofevil,non-paymentofzakat,aresometimesthereasonfortheabsenceofrain.[28]ItisnarratedinahadiththatHadhratSulayman(‘a)alongwithhiscompanionswasgoingoutinorder

toprayforrain.Hecameacrossanantthatliftedoneofitsfeettowardthesky,pleading:“OGod!WeareYourweak creatures andwe are not independent ofYour provision. So, on account of the sins of theChildrenofAdam,donotbringustoperdition.”Hadhrat Sulayman (‘a) said to his companions: “Go back! Indeed, because of the supplication of

others,youshallbesatiated!”[29]So,onemustnotbearrogant.Sometimes,becauseof therequestofanant,GodwillsenddownHis

mercytoHisservants.At times,Hehears thesupplicationofevenanunbeliever,suchasPharaoh,andshowerabundant rain. It isstated inahadith fromImamas-Sadiq(‘a) that thecompanionsofPharaohtalkedabouttheloweringofwaterleveloftheNileRiverinhispresence,expressingthat“Thiswillendinourperdition.”Pharaohaskedthemtoreturnthatday.Whenthenightarrived,hewenttothemiddleof theNileand

raisedhishandstowardtheskyandsaid:“OGod!YouareawarethatIknowthatexceptYou,noonecanbringdownwater.So,givewatertous.”Thefollowingmorning, theNileRiverwasoverflowingwithwater.[30]

دندش نمشد ارم ، مدرك ىتسود دندش نمیا ان و دندید ىنمیا

؟ میرب ىم نوچ رظن زا ار ناتسود میرورپ ىم نینچ ار نمشد هك ام

Theysawsecurityandgotinsecure.ItriedtobefriendthembuttheyturnedinimicaltoMe.HowcanWewhonurturedtheenemyassuchforgetthefriends?[31]MannerofPerformingthePrayerforRainLike‘Idprayer,thisprayerconsistsoftworak‘ahsandisofferedincongregation.Thefirstrak‘ahhas

fivequnutswhilethesecondrak‘ahhasfourqunuts.Inthequnuts,anysupplicationmayberecitedbutitisbetterifthesupplicationtoberecitedcontains

somethingaboutrequestforrain,andbeforeeverysupplicationsalawat to theProphetandhisprogeny(‘a) should be offered. It is recommended {mustahabb} to recite aloud Surah al-Hamd andanothersurah.Since thisprayer is fordrawing themercyof theLord, thereare recommendedacts{mustahabbat}

whichdemonstratethe,weaknessandintenseneedoftheservantsofGodandattractdivinemercy.

Amongtheseactsarethefollowing:Thepeoplemustfastforthreedaysandgototheopenfieldonthethirddayandpraythere.Theymustgathertogetherinanopenspace.Theymustbebarefooted.Theymustbringthepulpit{minbar}alongwiththem;Theymustletcallerstoprayer{mu’adhdhin}accompanythem.Theymustalsobringwiththemtheaged,theirchildrenandfour-footedanimals.Theymustseparatethechildrenfromtheirmotherssoastointensifythecryingandwailing.Theyshouldnotlettheunbelieverswiththemgooutside.Theimamandthepeoplemustgototheopenspacewithutmosthumilityandseriousnessandchoosea

cleanplacefortheperformanceofprayer.[32]Whentheprayer isfinished, the imamhas tomount thepulpit,andhanghiscloak,orplace itonhis

backorshoulder.Hehastorecitetakbirahundredtimesaloud.Facingthepeopleontheright,hehastorecite“subhanAllah”{glorybetoAllah}ahundredtimesaloud.Then,facingthepeopleontheleft,hehastorecite“lailahaillallah”{thereisnogodbutAllah}ahundredtimesaloud.Thereisnothingwrongifthepeoplerepeattheseslogansaloudtowindivinemercyandforgiveness.Thereafter,theimamandthepeoplehavetoraisetheirhandsinsupplication,ferventlypray,beseech,

andimplore.TheimamofthecongregationhastodeliverasermonandrequestGodforrain.ItisbetterforhimtorecitethesermonstransmittedfromtheInfallibles(‘a)suchasthosetransmittedfromHadhratAmir(‘Ali)[33](‘a)andImamas-Sajjad(‘a).[34]HistoricalPecedenceofthePayerforRainAsindicated inhistoricalaccounts, therehasbeenprayerfor rainduring theperiodsof theprophets

(‘a),anexampleofwhichwastheaccountaboutHadhratSulayman(‘a)mentionedearlier.Thetransmittedsupplicationsandhadithsaboutthelifeconduct{sirah}oftheMessengerofAllah(S)

inofferingprayerforrain,thesermonsrelatedtothisprayernarratedfromtheCommanderoftheFaithful(‘a), and the supplication of Imamas-Sajjad (‘a) bespeak of the fact that this tradition {sunnah}waspracticedinthepast.[35]Inhistory,somedistinguished‘ulama’havealsoofferedthisprayerandtheirrequestforrainhasbeen

grantedbyAllah.Ofcourse,thisprayeriscrucialbecauseiftherequestforrainisnotgrantedbyGodand itdoesnot rain, itwillembarrass theworshippers fornotbeingheardbyGod.For this reason, toperformthisprayerrequirescourageandsacrificetotheextentofriskingone’shonor.One of the most famous prayers for rain in our contemporary history was the prayer of Ayatullah

al-‘UzmaSayyidMuhammadTaqiKhwansari(mayAllahbepleasedwithhim).Ithasbeenrecordedthatin1363AH(1944),thesameyearwhentheAlliedForceshadoccupiedIran

afterWorldWarII, therewasnoraininQum.Thegardensandfieldsdriedup,anddraughtandfaminewerethreateningthepeopleofQum.Theabovementionedreligiousauthority{marja‘at-taqlid}went to theopenfields in thesuburbsof

Qumfortwosuccessivedays,inordertoprayforrain.Althoughthismovewassubjectedtotheinsultsofthosewhoweredenyingspiritualandunseenaffairs,onthesecondday,therewassuchaheavydownpourthattherivuletswereoverflowing.ThiswastheeffectoftheloftyspiritofthatmanofGod.[36]OtherPrayersFor the purpose of establishing relationship betweenGod andHis servant,manyprayers have been

recommended,amongwhicharethefollowing:•Salatal-Ghufaylah;•Salatal-Hajat;

•Salatal-Laylad-Dafan(prayeronthefirstnightofburialofadeadMuslim);•Prayeronthefirstdayofthemonth;and•Manyotherprayerswhicharediscussedinthebooksonsupplicationsandthosewhoareinterested

mayrefertothosebooks.Ishallendupthiswritingwiththehopethatitwillserveasaprovisioninthehereafterandauseful

ventureformeandothers.[594][595][596][597][598][599][600][601][602][603][604][605][606][607][608][609][610][611][612][613][614][615][616][617][618][619][620][621][622][623][624][625][626][627][628][629]

11ChapterBibliography

Qur’an.Al-Ghadir.Al-Hayah.Al-Istibsar.Al-Kafi.Al-Wafi.As-Sahifahas-Sajjadiyyah.Atharal-HujjahvaGanjineh-yeDaneshmandan.Biharal-Anwar.Fihrist‘Azral-Hikam.FihristGhuraral-Hikam.Furu‘al-Kafi.Ghuraral-Hikam.Golestan-eSa‘di.Jami‘as-Sa‘adat.Jawahir.Kanzal-‘Ummal.Lutf-eHaqq.Lughatnameh-yeDehkhoda.Mafatihal-Jinan.Majma‘al-Bayan.Makarimal-Akhlaq.ManLaYahdhuruhal-Faqih.Mathnawi-yeMa‘nawi.Misbah-ash-Shari‘ah.Mizanal-Hikmah.Muhajjahal-Baydha’.MusnadAhmadIbnHanbal.Mustadrakal-Hakim.Mustadrakal-Wasa’il.Nahjal-Balaghah.Nahjal-FasaHah.Nurath-Thaqalayn.Payam-eQur’an(Tafsir-eMawdhu‘i).Qassaral-Jamal.Rawdhahal-Muttaqin.Safinahal-Bihar.Sahifeh-yeNur.

Sahihal-Bukhari.Shaykhas-Saduq,At-Tawhid.Tafsiral-Mizan.Tafsiral-Qurtubi.TafsirFakhrar-Razi.Tafsir-eNemuneh.TafsirNurath-Thaqalayn.TafsirKafi.Tahriral-Wasilah.Tawdhihal-Masa’il.Thawabal-A‘mal.Tuhafal-‘Uqul.Usulal-Kafi.‘UyunAkhbarar-Rida.Wasa’ilash-Shi‘ah.ZiyarahJami‘ahKabirah.

[1]1.MuhsinQara’ati,Parto-yiazAsrar-eNamaz(Tehran:Setad-eIqameh-yeNamaz,Winter1379(2000)),pp.251.

[2]1.Hadith(pl.ahadith):traditionorreport,specificallythetraditionsoftheProphet(S)andtheinfallibleImams(‘a),i.e.theirsayings,actionsandtacitapprovalsofothers’actions,orthenarrationsofthese.{Trans.}

[3]2.Nahjal-Balaghah(PeakofEloquence)isacollectionofspeeches,sayingsandlettersoftheCommanderoftheFaithful,Imam‘AliibnAbiTalib(‘a)compiledbySharifar-RadiMuhammadibnal-Husayn(d.406AH/1016).ContentsofthebookconcernthethreeessentialtopicsofGod,manandtheuniverse,andincludecommentsonscientific,literary,social,ethical,andpoliticalissues.

ExceptthewordsoftheGloriousQur’anandoftheHolyProphet(S),nowordsofmancanequateitineloquence.Sofar,morethan101exegeseshavebeenwrittenontheNahjal-Balaghah,indicatingtheimportanceofthistreatisetoscholarsandlearnedmenofresearchandinvestigation.Formoreinformation,visit:http://www.al-islam.org/nahjul.{Trans.}

[4]3.Theabbreviation,“S”,standsfortheArabicinvocativephrase,sallallahu‘alayhiwaalihiwasallam{mayGod’ssalutationandpeacebeuponhimandhisprogeny},whichisusedafterthenameoftheHolyProphetMuhammad(S).{Trans.}

[5]4.Ahlal-Bayt:accordingtoauthentichadithsrecordedinbothSunniandShi‘ahsources,thetermAhlal-Bayt,andinterchangeably‘ItrahandAl,isablessedQur’anicappellationthatbelongsexclusivelytotheProphet,‘Ali,Fatimah,Hasan,andHusayn(‘a).

ThemembersofthisFamilyoffive,withtheProphetMuhammad(S)atitshead,weretheonespresentatthetimetheQur’anicversesregardingtheirvirtueswerebeingrevealedtotheProphet(S).However,nineotherImamsfromthedescendantsofImamal-Husayn(‘a)arealsointhischosenFamily,thefinalonebeingImamal-Mahdi(‘a).Forfurtherinformation,visit:http://www.al-islam.org/faq.{Trans.}

[6]5.Theabbreviation,“‘a”standsfortheArabicinvocativephrase,‘alayhi’s-salam,‘alayhim’us-salam,or‘alayha’s-salam{maypeacebeuponhim/them/her},whichisusedafterthenamesoftheprophets,angels,ImamsfromtheProphet’sprogeny,andsaints(‘a).{Trans.}

[7]1.Surahadh-Dhariyat51:56.Inthisvolume,thetranslationofQur’anicpassagesisadaptedfromSayyid‘AliQuliQara’i,TheQur’anwithaPhrase-by-PhraseEnglishTranslation(London:IslamicCollegeforAdvancedStudiesPress,2004).{Trans.}

[8]2.Surahan-Nahl16:36.

[9]3.Surahaz-Zumar39:7.

[10]4.Surahal-Quraysh106:3-4.

[11]5.Thetermtaghutappliestoanyidol,object,orindividualthatpreventsmenfromdoingwhatisgood,andleadsthemastray.ThetermhasbeenusedeighttimesintheQur’an.PriortoIslam,taghuthadbeenthenameofoneoftheidolsoftheQurayshtribe.ThisnameisusedalsotomeanSatan.Moreover,thetermisusedtoindicateonewhorebelsagainstloftyvalues,orwhosurpassesallboundsinhisdespotismandtyrannyandclaimstheprerogativesofdivinityforhimselfwhetherexplicitlyorimplicitly.{Trans.}

[12]6.Nahjal-Balaghah,Sermon147.

[13]7.Hadrat:TheArabicwordHadratisusedasarespectfulformofaddress.{Trans.}

[14]8.Surahan-Nahl16:96.

[15]9.Surahal-Qasas28:88.

[16]10.SurahYa-Sin36:60-61.

[17]11.Surahal-Baqarah2:45,153.

[18]12.Ja‘faribnMuhammad(‘a)entitled,as-Sadiq{TheTruthful},”isthesixthImamfromtheProphet’sProgeny(83-148AH).ManyoftheSunniandShi‘ah‘ulamaandscholarsattendedhisteachingclassesandseminars.NarratorsoftraditionhavequotedthenumberofImamas-Sadiq’sstudentsasfourthousand.Thesocio-economicconditionsofhistimenecessitatedutmosteffortstobemadebytheImam(‘a)intheareasofexpandingauthenticandoriginalIslamicteachingsandinthetrainingandeducationofthefaithfulstudents.ForthisreasonthebooksoftraditionandotherbooksquoteandcitemoretraditionsfromImamJa‘faras-SadiqthanfromanyotherinfallibleImams.SeeShaykhMohammedal-Husaynal-Muzaffar,ImamAl-Sadiq,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,1998).{Trans.}

[19]13.Mizanal-Hikmah,vol.7,p.542.

[20]14.Wasa’ilash-Shi‘ah,vol.12,p.11.

[21]15.Muhajjahal-Baydha’,vol.1,p.19.

[22]16.ShaykhMuslihad-DinSa‘di(1184-1283)wasoneofthegreatestPersianpoets.BorninShiraz,hestudiedSufimysticismattheNizamiyyahmadrasahatBaghdad,withShaykh‘Abdal-Qadiral-JilaniandwithShahabad-DinSuhrawardi.HemadethepilgrimagetoMakkahmanytimesandtraveledtoCentralAsia,India,theSeljuqterritoriesinAnatolia,Syria,Egypt,Arabia,Yemen,Abyssinia,andMorocco.

HisbestknownworksareBustan{Garden}andGolestan{Rose-Garden},alsoknownasSa‘di-Nameh.Theformerisacollectionofpoemsonethicalsubjects,whilethelatteracollectionofmoralstoriesinprose.Healsowroteanumberofodes,andcollectionsofpoemsknownasPleasantries,JestsandObscenities.HisinfluenceonPersian,TurkishandIndianliteratureshasbeenveryconsiderable,andhisworkswereoftentranslatedintoEuropeanlanguagesfromthe17thcenturyonward.{Trans.}

[23]17.ItreferstoImamMuhammadibnHasanal-Mahdi,theTwelfthandLastImamfromtheProphet’sHolyProgenywhoispresentlyinthestateofmajoroccultation{ghaybahal-kubra}andwillappearontheappointedtimeinthefuturetofilltheworldwithtruth,justiceandfaithafterbeingengulfedbyfalsehood,injusticeandunbelief.ForfurtherinformationontheIslamicbeliefontheMahdi,seeAyatullahIbrahimAmini,ImamMahdi:JustLeaderofHumanity,http://www.al-islam.org/mahdi/nontl/index.htm;AyatullahSayyidMuhammadBaqiras-SadrandAyatullahMurtadaMutahhari,AwaitedSavior,http://www.al-islam.org/awaited/index.htm.{Trans.}

[24]18.Nahjal-fasahah,statement409.

[25]19Safinahal-Bihar,undertheword“nazar”.

[26]20.Ma‘sumin:thosepossessingthequalityof‘ismah{infallibility};viz.,theProphet,Fatimah,andtheTwelveImams(‘a).SeeABriefHistoryoftheFourteenInfallibles(Tehran:WOFIS);SayyidMurtadaal-‘Askari,TheTwelveSuccessorsoftheHolyProphet(S),http://www.al-islam.org/twelve.{Trans.}

[27]21.Safinahal-Bihar,undertheword“‘abd”{servant}.

[28]22.Muhajjahal-Baydha’,vol.1,p.366.

[29]23.Safinahal-Bihar,undertheword“‘abd”{servant}.

[30]24.Biharal-Anwar,vol.84,p.259.

[31]25.Surahan-Nisa’4:43.

[32]26.Al-Wafi,vol.2,p.10.

[33]27.Usulal-Kafi,vol.2,p.83.

[34]28.Surahal-Kahf18:110.

[35]29.ImamRida:‘AliibnMusa,eighthoftheTwelveImams,bornin148AH/765CEanddiedin203AH/817CEinTus(Mashhad).Hewaspoisonedbythe‘AbbasidcaliphMa’mun,whohadsuperficiallyappointedhimashissuccessoratfirst,butthengrewfearfulofthewidefollowinghecommanded.HisshrineinMashhadisoneoftheprincipalcentersofpilgrimageandreligiouslearninginIran.

SeeBaqirSharifal-Qarashi,TheLifeofImam‘AlibinMusaal-Rida,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,2001);MuhammadJawadFadlallah,Imamal-Rida:AHistoricalandBiographicalResearch,trans.YasinT.al-Jibouri,http://www.al-islam.org/al-rida/index.html;MuhammadMahdiShamsuddin,“Al-Imamar-Rida(‘a)andtheHeirApparency,”At-TawhidJournal,http://www.al-islam.org/al-tawhid/heir.htm.

[36]30.Biharal-Anwar,vol.70,p.252;Wasa’ilash-Shi‘ah,vol.1,p.58.

[37]31.Surahal-Bayyinah98:5.

[38]32.Surahal-Mu’minun23:3.

[39]33.Misbahash-Shari‘ah,p.8.

[40]34.Biharal-Anwar,vol.84,p.223.

[41]35.Biharal-Anwar,vol.70,p.251.

[42]36.‘Aliibnal-Husayn:thefourthImamfromtheHolyProphet’sProgeny,knownasZaynal-‘Abidinandas-Sajjad(658-712CE).ThesonofImamHusaynbythedaughterofYazdgird,thelastSassanidkingofIran,hewasnotabletocarryarmsatKarbala’becauseofillness,andthushedidnotmeetthefateofhisthreebrothers.FormostofhislifehelivedinseclusioninMadinah,havingcontactwithonlyafewselectfollowers.Hispiety—whichisreflectedinhisprayerswhosecompilationisknownasSahifahas-Sajjadiyyah—isproverbial.HeisburiedintheBaqi‘cemeteryinMadinh.{Trans.}

[43]37.As-Sahifahas-Sajjadiyyah,Supplication20.

[44]38.Surahal-Baqarah2:264.

[45]39.Mizanal-Hikmah,undertheword“hasad”{jealousy}.

[46]40.Al-Kafi,vol.2,p.314.

[47]41.SurahFatir(oral-Mala’ikah)35:8.Ellipsis.Thephraseomittedis‘likeonewhoistrulyvirtuous?’{Qur’anTranslator}

[48]42.Surahal-Kahf18:104.

[49]43.Surahat-Tawbah(or,Bara‘ah)9:37.

[50]44.Surahal-Ma’idah5:27:“ButreciteuntothemwithtruththetaleofthetwosonsofAdam,howtheyofferedeachasacrifice,anditwasacceptedfromtheoneofthemanditwasnotacceptedfromtheother.(Theone)said:Iwillsurelykillthee.(Theother)answered:Allahacceptethonlyfromthosewhowardoff(evil);”Surahat-Tawbah(or,Bara‘ah)9:53:“Say:Pay(yourcontribution),willinglyorunwillingly,itwillnotbeacceptedfromyou.Lo!Yewereeverforwardfolk.”

[51]45.SeeSurahHud11:16:“ThosearetheyforwhomisnaughtintheHereaftersavetheFire.(All)thattheycontrivehereisvainand(all)thattheyarewonttodoisfruitless;”Surahal-Furqan25:23:“AndWeshallreturnuntothemtheworktheydidandmakeitscatteredmotes.”

[52]46.SurahYusuf12:101.

[53]47.SurahAl‘Imran3:193.

[54]48.Surahal-A‘raf7:128;SurahHud11:49;Surahal-Qasas28:83.

[55]49.Surahat-Takwir81:26.

[56]50.As-Sahifahas-Sajjadiyyah,SupplicationaftertheSupererogatoryNightPrayer.

[57]51.Biharal-Anwar,vol.41,p.12.

[58]52.ReferalsotootherexamplescitedinthediscussionabouttheprayersoftheInfallibles(‘a).

[59]53.SurahTaHa20:1-2.ItisahadithrecordedinBiharal-Anwar,vol.16,p.202;TafsirNurath-Thaqalayn,vol.3,p.366.

[60]54.ImamHasanal-Mujtaba:sonofImam‘AliandsecondoftheImamsfromtheProphet’sprogeny.Hewaspoisonedin50AH/670CEafterspendingmostofhislifeinseclusioninMadinah.SeeShaykhRadiAl-Yasin,Sulhal-Hasan:ThePeaceTreatyofAl-Hasan,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,1998),http://www.al-islam.org/sulh/.{Trans.}

[61]55.Biharal-Anwar,vol.43,p.61.

[62]56.ImamMuhammadal-Baqir:thefifthImamfromtheHolyProphet’sProgeny.Hewasbornin57AH/675CEandspentmostofhislifeinMadinah,untilhismartydomtherein114AH/732CE.SeeBaqirSharifal-Qarashi,TheLifeofImamMohammedal-Baqir,trans.Jasimal-Rasheed(Qum:AnsariyanPublications,1999).{Trans.}

[63]57.Biharal-Anwar,vol.46,p.64.

[64]58.Biharal-Anwar,vol.46,p.75.

[65]59.ImamAbu’l-HasanMusa,sonofJa‘far:seventhoftheTwelveImams,andgenerallyknownasImamMusaal-Kazim.HewasborninMadinahin744CEanddiedinprisoninBaghdadin799CE.{Trans.}

[66]60.Biharal-Anwar,vol.48,p.107.

[67]61.Surahal-Baqarah2:165.

[68]62.SurahFatir(oral-Mala’ikah)35:10.

[69]63.Surahal-‘Ankabut29:17.

[70]64.Surahal-Ma’idah5:76.

[71]65.Surahal-A‘raf7:194.

[72]66.Surahal-Anbiya’21:54.

[73]67.SurahMaryam19:82.

[74]68.Surahal-Hajj22:71.

[75]69.Imamal-Jawad:Muhammadibn‘Ali,theninthoftheTwelveImamsfromtheProphet’sProgeny.{Trans.}

[76]70.Tuhafal-‘Uqul,p.456.

[77]71.Nurath-Thaqalayn,vol.3,p.357.

[78]72.Surahal-Baqarah2:87.

[79]73.Surahan-Nisa’4:65.

[80]74.Surahan-Nisa’4:77.

[81]75.Surahal-Baqarah2:143.

[82]76.Surahas-Saffat37:102.

[83]77.SurahMaryam19:65.

[84]78.Biharal-Anwar,vol.77,p.68.

[85]79.Nahjal-Fasahah,Statement453.

[86]80.Al-Hayah,vol.1,p.331.

[87]81.Biharal-Anwar,vol.77,p.164.

[88]82.Surahal-‘Ankabut29:56.

[89]83.Zaynabal-Kubra’:daughterofImam‘AliandHadhratFatimah(‘a)andsisterofImamsal-Hasanandal-Husayn(‘a)whoservedasthemouthpieceofImamal-Husayn’srevolutionaftertheeventofKarbala’.SeeM.H.Bilgrami,TheVictoryofTruth:TheLifeofZaynabbin‘Ali(Karachi:ZahraPublicationsPakistan,1986),availableonlineathttp://www.al-islam.org/victory.{Trans.}

[90]84.ShamorShamat:thecapitaloftheUmayyaddynasty.Upuntilfivecenturiesago,itincludedSyriaoftoday,LebanonandpartsofJordanandPalestine.{Trans.}

[91]85.Nahjal-Balaghah(Faydhal-Islam),Sermon192.

[92]86.Surahal-‘Asr103:3.

[93]87.Foritsexplanation,seeImamKhomeini,Tawdhihal-Masa’il,Issue2252.

[94]88.YazidibnMu‘awiyah:(26-62AH)succeededhisfathertooccupytheofficeoftheCaliphateintheyear60AH.Hewasayoungmandevoidofknowledgeandvirtuesandwaswellknownforhisdebaucheryandothervices.Yazidruledforthreeandahalfyears.DuringhisfirstyearhekilledImamal-Husayn(‘a)andhisvotariesatKarbala’andmadethelatter’ssurvivingkithandkincaptives.InhissecondyearasCaliph,heransackedMadinah(theseatoftheProphet’sruleandhisburialsite),andinhisthirdyearofruleheinvadedMakkah.{Trans.}

[95]89.Surahan-Nisa’4:6:“Then,ifyefindthemofsoundjudgment,deliveroveruntothemtheirfortune.”

[96]90.Surahan-Nur24:58:“Oyouwhohavefaith!Letyourpermissionbesoughtbyyourslavesand

thoseofyouwhohavenotreachedpubertythreetimes:beforethedawnprayer,andwhenyouputoffyourgarmentsatnoon,andafterthenightprayer.Thesearethreetimesofprivacyforyou.”

[97]91.SurahLuqman31:17.

[98]92.Surahal-An‘am6:152.

[99]93.Surahal-Hajj22:78.

[100]94.Surahal-Fath48:17:“Thereisnoblamefortheblind,noristhereblameforthelame,noristhereblameforthesick(thattheygonotforthtowar).”

[101]95.Forexample,seeUsulal-Kafi,Al-WafiandBiharal-Anwar.

[102]96.TafsirSafi,vol.2,p.35.

[103]97.Biharal-Anwar,vol.70,p.230.

[104]98.Biharal-Anwar,vol.70,p.242.

[105]99.Qassaral-Jamal,vol.2,p.73.

[106]100.Surahal-Baqarah2:128.

[107]101.Al-Mizan,vol.2,p.59.

[108]102.Surahal-Baqarah2:59:“Butthewrongdoerschangedthesayingwithotherthanwhattheyweretold.SoWesentdownonthosewhowerewrongdoersaplaguefromtheskybecauseofthetransgressionstheyusedtocommit.”

[109]103.Surahat-Tawbah(or,Bara‘ah)9:36:“Ofthese,fouraresacred.Thatistheuprightreligion.Sodonotwrongyourselvesduringthem.Fightallthepolytheists,justastheyfightyouall.”

[110]104.Surahat-Tawbah(or,Bara‘ah)9:37:“Indeednasiisanincreaseinunfaith,wherebythefaithlessareled{further}astray.Theyallowitinoneyearandforbiditanotheryear,soastofitinwiththenumberwhichAllahhasmadeinviolable,thuspermittingwhatAllahhasforbidden.”

[111]105.Forinstance,seeSurahal-A‘raf7:163:“Askthemaboutthetownthatwassituatedontheseaside,whentheyviolatedtheSabbath,whentheirfishwouldcometothemontheSabbathday,visiblyontheshore,butondayswhentheywerenotkeepingSabbaththeywouldnotcometothem.ThusdidWetestthembecauseofthetransgressionstheyusedtocommit.”

[112]106.IdoexpressmyappreciationtomydearbrotherHujjatal-IslamAqaWahidiwhogavemetheideaofthisclassification.

[113]107.Biharal-Anwar,vol.71,p.173.

[114]108.Surahal-Ma’idah5:5.

[115]109.Surahat-Tawbah(or,Bara‘ah)9:18.

[116]110.Surahan-Nahl16:97.

[117]111.Wasa’ilash-Shi‘ah,vol.1,p.90.

[118]112.Al-Kafi,vol.1,p.430.

[119]113.Al-Kafi,vol.1,pp.145,193.

[120]114.Al-Kafi,vol.2,p.75;Biharal-Anwar,vol.71,p.187.

[121]115.Surahal-Ma’idah5:27.

[122]116.Zakah:thetaxleviedonvariouscategoriesofwealthandspentonthepurposesspecifiedinSurahat-Tawbah9:60.{Trans.}

[123]117.Biharal-Anwar,vol.96,p.12.

[124]118.Safinahal-Bahar,vol.1,undertheword,“hall”.

[125]119.Jami‘as-Sa‘adat,vol.2,p.234.

[126]120.Makarimal-Akhlaq,p.554(asquotedinAl-Hayah,vol.1,p.236).

[127]121.Usulal-Kafi,vol.2,p.361.

[128]122.Usulal-Kafi,vol.2,p.321.

[129]123.Wasa’ilash-Shi‘ah,vol.14,p.116.

[130]124.Usulal-Kafi,vol,2,p.349.

[131]125.Surahal-‘Ankabut29:45.

[132]126.Biharal-Anwar,vol.82,p.198.

[133]127.Surahat-Tawbah(or,Bara‘ah)9:117:“CertainlyAllahturnedclementlytotheProphetandtheEmigrantsandtheHelpers,whofollowedhiminthehourofdifficulty.”

[134]128.Surahas-Sajdah32:16:“TheirsidesvacatetheirbedstosupplicatetheirLordinfearandhope,andtheyspendoutofwhatWehaveprovidedthem.”

[135]129.Qassaral-Jamal,vol.2,p.74.

[136]130.Mujahidin(sing.mujahid):thosewhostruggleinthewayofGodfortheattainmentofGod’spurposesonearth;thosewhoperformjihad.{Trans.}

[137]131.Surahan-Nisa’4:95.

[138]132.Nahjal-Fasahah,Statement522.

[139]133.Al-Hayah,vol.1,p.318.

[140]134.Nahjal-Balaghah,Saying31.

[141]135.Surahal-Hadid57:10.

[142]136.Qassaral-Jamal,vol.2,p.30.

[143]137.Surahal-Ma’idah5:54.

[144]138.Surahal-Ahzab33:39.

[145]139.Surahan-Nisa’4:142:“Whentheystanduptoworshiptheyperformitlanguidlyandtobeseenofmen,andaremindfulofAllahbutlittle.”

[146]140.Surahal-Jinn72:16.

[147]141.As-Sahifahas-Sajjadiyyah,Supplication20.{Trans.}

[148]142.Surahal-Anbiya’21:20:“Theyglorify(Him)nightandday;theyflagnot.”

[149]143.Usulal-Kafi,vol.1,p.36.

[150]144.Usulal-Kafi,vol.1,p.57.

[151]145.Forinstance,Shaykhas-Saduq,‘Ilalash-Sharayi‘{ReasonsoftheLaws}andtensofbooksconcerningthesecretsofprayer,Hajjpilgrimage,etc.

[152]146.Surahal-‘Ankabut29:45:“Indeedtheprayerpreventsindecenciesandwrongs.”

[153]147.SurahTaHa20:14.

[154]148.Surahar-Ra‘d13:28.

[155]149.Surahal-Baqarah2:183.

[156]150.Surahal-Hajj22:28.

[157]151.Surahat-Tawbah9:103.

[158]152.Surahal-Ma’idah5:90-91.

[159]153.Qisas(literallymeansretributionorretaliation)intheIslamicjurisprudenceistobeexecutedagainstacriminal,accordingtothelegaldecree,whohascommittedcrimessuchasmurder,amputationofalimb,orbeatingincasethevictimorhisguardiansareseekingretributioninlieuofreceivingfineorbloodmoney.{Trans.}

[160]154.Surahal-Baqarah2:179:“Andthereislifeforyouinretaliation{qisas},Omenofunderstanding,thatyemaywardoff(evil).”

[161]155.Nahjal-Balaghah(SubhiSalih),Saying252;(Faydhal-Islam),Saying244.

[162]156.Hudud(literallymeansboundariesorlimits)intheIslamiclawisgenerallyappliedtopenallawforpunishmentsprescribedforparticularcrimeswhoseextentisdeterminedbylaw.{Trans.}

[163]157.“Allahhaslaiddown…fastingasatrialforthepeople,Hajj(pilgrimage)asasupportforreligion,jihad(fightinginthecauseofAllah)forthehonorofIslam,persuasionforgoodforthebenefitofthecommonpeople,dissuasionfromevilforthecontrolofthemischievous,regardforkinshipforincrease—innumbers,revengeforthestoppageofbloodshed,awardofpenaltiesfortherealizationoftheimportanceofprohibitions,abstinencefromdrinkingwinefortheprotectionofwit,avoidingtheftforinculcatingchastity,abstinencefromadulteryforsafeguardingdescent,abstinencefromsodomyfortheincreaseofprogeny,tenderingevidenceforfurnishingproofagainstcontentions,abstinencefromliesforincreasingtheesteemfortruth,maintenanceofpeaceforprotectionfromdanger,trustsfortheorderlinessofthecommunity,andobedienceasamarkofrespecttotheImamate.”Ibid.

[164]158.Surahash-Shams91:8.

[165]159.Forexample,onemayrefertothevoluminousbook,AwwalinDaneshgahvaAkharinPayambar{TheFirstUniversityandtheLastProphet},writtenbyShahidDr.Paknezhad.

[166]160.Biharal-Anwar,vol.77,p.402.{Trans.}

[167]161.MunajatAsh-Sha‘baniyyah:alitanythatwasrecitedbyalltheinfallibleImams(‘a),somethingtrueofnootherprayerorinvocation,duringthemonthofSha‘ban.{Trans.}

[168]162.Biharal-Anwar,vol.70,p.186.{Trans.}

[169]163.Surahal-Qiyamah75:5-6.

[170]164.Surahal-Qamar54:2.

[171]1.SurahLuqman31:17.

[172]2.SurahTaHa20:14.

[173]3.Kanzal-‘Ummal,vol.7,p.279.

[174]4.Biharal-Anwar,vol.77,p.77.

[175]5.Surahal-Baqarah2:45.

[176]6.Nahjal-Balaghah(SubhiSalih),Saying252;(Faydhal-Islam),Saying244.

[177]7.Surahal-Kawthar108:2.

[178]8.Furu‘al-Kafi,vol.1,p.270.

[179]9.Kanzal-‘Ummal,vol.7,p.279.

[180]10.Mustadrakal-Hakim,vol.1,p.172.

[181]11.Nahjal-Fasahah,Statement3075.

[182]12.Nahjal-Fasahah,Statement1588.

[183]13.Furu‘al-Kafi,vol.1,p.267.

[184]14.Wasa’ilash-shi’ah.vol.1,p.4.

[185]15.Nahjal-Fasahah,Statement979.

[186]16.Wasa’ilash-Shi‘ah,vol.3,p.7.

[187]17.Furu‘al-Kafi,vol.1,p.265.

[188]18.Furu‘al-Kafi,vol.1,p.264.

[189]19.Surahal-Baqarah2:45.

[190]20.Fihrist‘Azral-Hikam,under“salah”{prayer}.

[191]21.SurahMaryam19:31.

[192]22.SurahIbrahim14:37.

[193]23.Biharal-Anwar,vol.81.

[194]24.Nahjal-Balaghah,Saying237.

[195]25.Wasa’ilash-Shi‘ah,vol.3,p.13.

[196]26.SurahHud11:114.

[197]27.Golestan-eSa‘di,preface.

[198]28.Surahal-Muddathir74:43.

[199]29.Surahal-Ma‘un107:4-5.

[200]30.Muhajjahal-Baydha’,vol.1,p.301.

[201]31.Nahjal-Fasahah,Statement1098.

[202]32.Biharal-Anwar,vol.84,p.242.

[203]33.Biharal-Anwar,vol.84,p.284.

[204]34.Wasa’ilash-Shi‘ah,vol.3,p.19.

[205]35.Wasa’ilash-Shi‘ah,vol.3,p.19.

[206]36.Barzakh,literallymeansanisthmus,istheintervalbetweenthedeathoftheindividualandthegeneralresurrection.ItismentionedintheQur’an(23:100):“Andafterthemshallbeabarzakhuntilthedaytheyshallberaised.”{Trans.}

[207]37.Safinahal-Bahar,vol.2,p.43.

[208]38.Wasa’ilash-Shi‘ah,vol.3,p.15.

[209]39.Mustadrakal-Wasa’il,vol.1,p.173.

[210]40.Biharal-Anwar,vol.84,p.242.

[211]41.Biharal-Anwar,vol.84,p.258.

[212]42.Nahjal-Fasahah,Statement54.

[213]43.Biharal-Anwar,vol.84,p.317.

[214]44.Biharal-Anwar,vol.84,pp.253,258.

[215]45.Muhajjahal-Baydha’,vol.1,p.354.

[216]46.Biharal-Anwar,vol.84,p.317.

[217]47.Muhajjahal-Baydha’,vol.1,p.377.

[218]48.Nahjal-Fasahah,Statement132.

[219]49.TafsirSafi,vol.2,p.370.

[220]50.KhwajahShamsad-DinMuhammadHafizShirazi(ca.1325-1391)wasthefourteenthcenturyPersianlyricbardandpanegyrist,andcommonlyconsideredasthepreeminentmasteroftheghazalform.{Trans.}

[221]51.Biharal-Anwar,vol.84,p.247.

[222]52.Wasa’ilash-Shi‘ah,vol.1,p.68.

[223]53.Biharal-Anwar,vol.84,p.258.

[224]54.Mustadrakal-Wasa’il,vol.1,p.174.

[225]55.Safinahal-Bahar,vol.2,p.44.

[226]56.AsnarratedbyAyatullahMurwaridinMashhad.

[227]57.Muhajjahal-Baydha’,vol.1,p.354.

[228]58.Muhajjahal-Baydha’,vol.1,p.354.

[229]59.Nahjal-Fasahah,Statement1672.

[230]60.Muhajjahal-Baydha’,vol.1,p.382.

[231]61.Al-Wafi,vol.2,p.13.

[232]62.Nahjal-Fasahah,Statement1669.

[233]63.OnemayrefertothefollowingversesoftheQur’an:wirhrespecttothis,Surahal-Baqarah,verse83;Surahal-Anfal,verse3;Surahat-Tawbah,verse71;SurahLuqman,verse17;Surahal-Muzammil,verse20;andmanyotherverses.

[234]64.Surahal-‘Ankabut29:45.

[235]65.Ihram:thespecialtwo-pieceseamlessattirewornbypilgrims.Also,thestateofritualconsecrationduringwhichthepilgrimshouldabstainfromcertainacts,suchasnotcombing,notshaving,andobservingsexualcontinence.{Trans.}

[236]66.Nahjal-Balaghah,Sermon191(Khutbahal-MuttaqinorHammam).

[237]1.Wasa’ilash-Shi‘ah,vol.1,p.256.

[238]2.Muhajjahal-Baydha’,vol.1,p.281.

[239]3.Wasa’ilash-Shi‘ah,vol.1,p.257.

[240]4.Muhajjahal-Baydha’,vol.1,p.281.

[241]5.Qassaral-Jamal,vol.1,p.311.

[242]6.Wasa’ilash-Shi‘ah,vol.1,p.266.

[243]7.Tawdhihal-Masa’il,underthesectiononablution.

[244]8.Tawdhihal-Masa’il,underthesectiononablution.

[245]9.Amuddisapproximatelyequivalenttothree-fourthkilogram.{Trans.}

[246]10.Asa‘isapproximatelyequivalenttothreekilograms.{Trans.}

[247]11.Muhajjahal-Baydha’,vol.1,p.301.

[248]12.Muhajjahal-Baydha’,vol.1,p.281.

[249]13.Muhajjahal-Baydha’,vol.1,p.308;‘UyunAkhbarar-Rida,vol.2,p.105.

[250]14.Wasa’ilash-shi’ah,vol.3,p.349. ممیت نأ نینمؤملٱ ریمأ ىهنقیرطلٱ رثأ بارتب لجرلٱ

[251]15.Tawdhihal-Masa’il,Issue788.

[252]16.Tawdhihal-Masa’il,Issue789.

[253]17.Tawdhihal-Masa’il,Issue864.

[254]18.Tawdhihal-Masa’il,Issue866.

[255]19.Khums:literallymeansone-fifth.AccordingtotheShi‘ahschoolofjurisprudence{fiqh},thisone-fifthtaxisobligatorilyleviedoneveryadultMuslimwhoisfinanciallysecureandhassurplusinhisincomeoutofannualsavings,netcommercialprofits,andallmovableandimmovablepropertieswhicharenotcommensurablewiththeneedsandsocialstandingoftheperson.

Khumsisdividedintotwoequalparts:theShareoftheImam{sahmal-Imam}andtheShareoftheSayyids/Sadat(descendantsoftheProphet){sahmas-Sadat}.Accordingly,theShareoftheImamistobepaidtothelivingImam,andintheperiodofoccultation{‘asral-ghaybah},tothemostlearnedlivingmujtahidwhoisthegiver’smarja‘at-taqlid{SourceofEmulation}.

Theotherhalfofthekhums,theShareoftheSayyids/Sadat,istobegiventoneedypiousSayyidswholacktheresourcesforone’syearrespectablelivinginconsonancewiththeirvariousstatuses.Formoreinformation,seeSayyidMuhammadRizvi,Khums:AnIslamicTax,http://www.al-islam.org/beliefs/practices/khums.html.{Trans.}

[256]20.Tawdhihal-Masa’il,Issue874.

[257]21.Tawdhihal-Masa’il,Issue884

[258]22.Tawdhihal-Masa’il,Issue898.

[259]23.Thelengthyversesconcerningthechangeofqiblaharetheverses142upto149ofSurahal-Baqarah.Seetheexegesisoftheversesfordetail.

[260]24.Iqamah:ashortenedformofAdhan,heraldingthecommencementofprayer{salah}.{Trans.}

[261]25.Kanzal-‘Ummal,vol.7,p.689.

[262]26.Kanzal-‘Ummal,vol.7,p.692.

[263]27.Kanzal-‘Ummal,vol.7,p.690.

[264]28.Wasa’ilash-Shi‘ah,vol.4,p.615.

[265]29.Wasa’ilash-Shi‘ah,vol.4,p.612.

[266]30.Inthisregard,seeBiharal-Anwar,vol.21,p.133wheretheabusivewordsofthepolytheistsutteredagainstBilalhavebeenmentioned.

[267]31.Safinahal-Bahar,vol.1,undertheword“Bilal”.

[268]32.Wasa’ilash-Shi‘ah,vol.4,p.614.

[269]33.Safinahal-Bahar,vol.1,undertheword“Bilal”.

[270]34.Safinahal-Bahar,vol.1,undertheword“Bilal”.

[271]35.Lughatnameh-yeDehkhoda,undertheword“Bilal”.

[272]36.MartyrSayyidMujtabaNawwabSafawiwasthefounderofFada’iyan-eIslamorganization,whichwasestablishedin1323AHS(circa1944)andoneofthereligiouspartiesandorganizationsinIranatthetimewithalongrecordofsoundfaithinIslamandintheroleofthe‘ulama’inleadingthepeople.Theassassinationof‘Abdal-HusaynHajirandGeneralRazmara(theShah’sPrimeMinisters)wasoneofthisgroup’smilitantundertakings.NawwabSafawiandothermembersofthegroupwerearrestedbytheShah’sagentsin1344AHS(circa1965)andwereexpeditiouslytriedandexecuted.{Trans.}

[273]37.Kanzal-‘Ummal,vol.7,p.692.

[274]38.ItreferstotheBritishSecretaryofStatefortheColoniesatthetime.{Trans.}

[275]39.TafsirNemuneh,vol.4,p.438,underverse58ofSurahal-Ma’idah.

[276]1.Surah‘Ankabut29:69.

[277]2.Rawdhahal-Muttaqin,vol.12,p.141.

[278]3.Rawdhahal-Muttaqin,vol.12,p.142.

[279]4.SurahIbrahim14:37:“OurLord!…Somaketheheartsofapartofthepeoplefondofthem(Abraham’sdescendants),andprovidethemwithfruits,thattheymaygivethanks.”

[280]5.SurahMaryam19:96.

[281]6.ImamKhomeini(mayhissoulbesanctified)stagedanuprisingforthesakeofGod,wasbanishedandenduredsomanysufferingspriortothevictoryoftheIslamicRevolution.Godalsodrewtheheartsof

millionsofpeopletowardhim.WhenhecamebacktoIranaftermorethanadecadeofbanishment,millionsofpeoplewelcomedhim,andwhenhepassedaway,tenmillionpeopleparticipatedinhisburialceremony.Withinfortydaysthepeoplebuilthisshrineandcourtyard,andfromthefurthestpointsinthecountrytheycametoTehranonfoot,topayhomagetohim.

[282]7.Biharal-Anwar,vol.70,p.25.

[283]8.Nahjal-Balaghah,Sermon193.

[284]9.Surahal-Baqarah2:138:““ThebaptismofAllah{sibghatAllah},andwhobaptizesbetterthanAllah?AndHimdoweworship.”

[285]10.FihristGhuraral-Hikam,undertheword“ikhlas”{sincerityorpurity}.

[286]11.Surahal-Qasas28:88.

[287]12.Surahal-Kahf18:110.

[288]13.Muhajjahal-Baydha’,vol.6,p.171.

[289]14.ImamHasanal-‘Askari(845-872CE):theeleventhImamfromtheProphet’sProgeny,spentmostofhislifeintheprisonsofthe‘Abbasidcaliphs,al-Muhtadi,al-Mu‘tazandal-Mu‘tamid.Imamal-‘AskariwasattimesincarceratedandatotherskeptincloseconfinementinhishomeinSamirraunderthewatchfuleyeofthecaliph.Itisforthisreasonthatheandhisfatherareknownasthe‘askaraynbecausetheirhousewasconstantlysurroundedbythesoldiers(Arabic=‘askarun)ofthe‘Abbasidgovernment.{Trans.}

[290]15.Tuhafal-‘Uqul,p.487.

[291]16.ThesehadithsaretakenfromFihristGhuraral-Hikam,undertheword“ikhlas”{sincerityorpurity}.

[292]17.Malikal-Ashtar:morefully,MalikibnHarithfromNakha‘andfamousasal-Ashtar,wasamongtheprominentcommandersofImam‘Ali’sarmyandthegovernorappointedtoEgyptbyImam‘Ali.HeaccompaniedtheImamintheBattlesofJamalandSiffin.OnhiswaytoEgypt,hewaskilledthroughtheconspiracyofMu‘awiyah.ForthetextoftheImam’sfamousinstructionstohimbeforesettingforthtoEgypt,seeNahjal-Balaghah,Letter53.AcompletetranslationiscontainedinWilliamC.Chittick,AShi‘iteAnthology(Albany,N.Y.,1980),pp.68-82.

[293]18.Nahjal-Balaghah,Letter53.

[294]19.FihristGhuraral-Hikam,p.398.

[295]20.FihristGhuraral-Hikam,p.399,undertheword“niyyah”{intention}.

[296]21.FihristGhuraral-Hikam,p.398,undertheword“niyyah”{intention}.

[297]22.Biharal-Anwar,vol.70,p.205.

[298]23.Muhajjahal-Baydha’,vol.5,p.75.

[299]24.Biharal-Anwar,vol.70,p.199.

[300]25.Biharal-Anwar,vol.70,p.201.

[301]26.Surahal-A‘raf7:77:“SotheyhamstrungtheShe-camelanddefiedthecommandoftheirLord,andtheysaid,OSalih,bringuswhatyouthreatenuswith,ifyouareoneoftheapostles.”{Trans.}

[302]27.ItreferstoSurahat-Tawbah(oral-Bara‘ah)9:111:“IndeedAllahhasbroughtfromthefaithful

theirsoulsandtheirpossessionsforparadisetobetheirs:theyfightinthewayofAllah,kill,andthearekilled.ApromisebindinguponHimintheTorahandtheEvangelandtheQur’an.AndwhoistruertohispromisethanAllah?SorejoiceinthebargainyouhavemadewithHim,andthatisthegreatsuccess.”

[303]28.Surahaz-Zilzal99:7:“Sowhoeverdoesanatom’sweightofgoodwillseeit.”

[304]29.Forexample,wereciteinasupplication:“OHewhoshowsgoodandconcealsevil!”

[305]30.Nahjal-Balaghah,Sermon32.

[306]31.Surahal-Baqarah2:164:“ThosewhobelievearestauncherintheirloveforAllah.”

[307]32.Surahal-Isra’(orBaniIsra’il)17:19.

[308]33.Surahal-Hajj22:73:“Lo!ThoseonwhomyecallbesideAllahwillnevercreateaflythoughtheycombinetogetherforthepurpose.”

[309]34.Surahal-Mulk67:30.

[310]35.Surahal-Qasas28:71-72.

[311]36.SurahHud11:42-43:“Noahcalledouthisson,whostoodaloof,‘Omyson!Boardwithus,anddonotbewiththefaithless!’Hesaid,‘Ishalltakerefugeonamountain;itwillprotectmefromtheflood.’Hesaid,‘ThereisnonetodaywhocanprotectfromAllah’sedict,exceptsomeoneuponwhomHehasmercy.’Thenthewavescamebetweenthem,andhewasamongthosewhoweredrowned.”{Trans.}

[312]37.Surahal-Qasas28:81.

[313]38.Surahad-Dukhan44:25-27.

[314]39.Surahal-Baqarah2:72.

[315]40.Surahal-Ma‘un107:4-6:“Ah,woeuntoworshipperswhoareheedlessoftheirprayer;whowouldbeseen(atworship).”

[316]41.Safinahal-Bahar,vol.1,p.499.

[317]42.Surahal-Insan(or,ad-Dahr)76:10.

[318]43.Nahjal-Balaghah,Saying237.

[319]44.Misbahash-Shari‘ah,p.8.{Trans.}

[320]45.Nahjal-Balaghah,Saying290.

[321]46.Muhajjahal-Baydha’,vol.5,p.77.

[322]47.Jami‘as-Sa‘adat,vol.2,p.77;Biharal-Anwar,vol.53,p.326.

[323]48.FihristGhuraral-Hikam.

[324]49.Surahal-Hijr15:99.

[325]50.Surahal-Insan(or,ad-Dahr)76:9.

[326]51.Muhajjahal-Baydha’,vol.6,p.144.

[327]52.Surahat-Tawbah(or,Bara’ah)9:23.

[328]53.Nahjal-Balaghah,Letter26.

[329]54.Surahal-Ma’idah5:54.

[330]55.Surahal-Baqarah2:113.

[331]56.FihristGhuraral-Hikam,p.93,undertheword“khuls”.

[332]57.Thatis,aknowledgewhichwillenableyoutodistinguishbetweentruthandfalsehood.{Qur’anTranslator}

[333]58.Surahal-Anfal8:29.

[334]59.Surahal-Hadid57:28.

[335]60.FihristGhuraral-Hikam,p.92.

[336]61.Surahan-Nahl16:66:“Andlo!Inthecattlethereisalessonforyou.Wegiveyoutodrinkofthatwhichisintheirbellies,frombetwixttherefuseandtheblood,puremilkpalatabletothedrinkers.”

[337]1.AllthedescriptionsmentionedaretakenfromversesoftheHolyQur’an.

[338]2.Thatis,thefirsttakbirutteredinprayer.

[339]3.Surahal-Munafiqun63:1.

[340]4.Muhajjahal-Baydha’,vol.1,p.385.

[341]5.Ibid.

[342]6.Nahjal-Balaghah,Sermon191(Khutbahal-MuttaqinorHammam).

[343]7.SurahHud11:119.

[344]8.TafsirSafi,vol.1,p.51.

[345]9.Forexample,insettingofftheark,HadhratNuh(Noah)(‘a)said:“InthenameofAllahbeitscourseanditsmooring.Lo!myLordisForgiving,Merciful”(SurahHud11:41).HadhratSulayman(Solomon)(‘a)alsobeganhislettertotheQueenofShebawiththenameofAllah:“Lo!itisfromSolomon,andlo!itis:InthenameofAllahtheBeneficent,theMerciful”(Surahan-Naml27:30).

[346]10.SurahAl‘Imran3:101.

[347]11.Tafsiral-Qurtubi,vol.1,undertheexegesisof“Bismillah”.

[348]12.TafsirFakhrar-Razi;Majma‘al-Bayan,vol.1,undertheexegesisof“Bismillah”.

[349]13.TafsirSafi,vol.1,p.52.

[350]14.Surahal-Isra’17:67.

[351]15.Surahal-Isra’17:83.

[352]16.SurahYa-Sin36:77.

[353]17.Surahal-Infitar82:6.

[354]18.Surahal-‘Alaq96:6-7.

[355]19.Surahal-Qasas28:78.

[356]20.Surahas-Saffat37:13.

[357]21.Surahal-An‘am6:164.

[358]22.Surahal-Baqarah2:222.

[359]23.Surahal-An‘am6:54.

[360]24.Surahaz-Zumar39:53.

[361]25.Surahal-Furqan25:70.

[362]26.Surahal-Infitar82:19.

[363]27.Surahal-Ghafir(oral-Mu’min)40:16.

[364]28.SurahIbrahim14:48;Surahal-Ghafir(oral-Mu’min)40:16.

[365]29.TheMessengerofAllah(S)saidtoAbuDharrGhaffari:“Reckonyourselfbeforeyouwillbereckoned.”Makarimal-Akhlaq.

[366]30.Nurath-Thaqalayn,vol.1,p.16,hadith78.

[367]31.SurahHud11:56.

[368]32.Surahaz-Zukhruf43:43.

[369]33.SurahYaSin36:62.

[370]34.Nurath-Thaqalayn,vol.1,p.17.

[371]35.SurahAl‘Imran3:101.

[372]36.TafsirNemuneh,asquotedinTafsirSafi.

[373]37.SurahMaryam19:76.

[374]38.Tafwidh:thebeliefthataftercreatingallbeings,Godhasleftthemtoadministertheirownaffairsandfollowtheirownwills.Inotherwords,itistheupholdingoffreewill{ikhtiyar}vis-à-vispredestination.{Trans.}

[375]39.Forexample,therearethosewhoregardHadhrat‘Isa(‘a)andHadhrat‘Ali(‘a)asdivine.

[376]40.orexample,theWahhabis.

[377]41.Biharal-Anwar,vol.24,p.9.

[378]42.Ibid.

[379]43.Biharal-Anwar,vol.8,p.65.

[380]44.Nahjal-Balaghah,Saying108.

[381]45.Nahjal-Balaghah,Saying70.

[382]46.Nahjal-Balaghah(SubhiSalih),Saying347.

[383]47.Mizanal-Hikmah,vol.8,p.546.

[384]48.Surahal-Furqan25:67.

[385]49.Surahan-Nisa’4:69.

[386]50.TafsirNemuneh,vol.1,p.53.

[387]51.Biharal-Anwar,vol.24,fromp.30onward.

[388]52.Surahal-Qasas28:17.

[389]53.Surahal-Qasas28:40:“SoWeseizedhimandhishosts,andthrewthemintothesea.Soobserve

howthefateofthewrongdoerswas!”

[390]54.Surahal-Qasas28:81:“SoWecausedtheearthtoswallowhimandhishouse.”

[391]55.Surahas-Saff61:3:“ItisgreatlyoutrageoustoAllahthatyoushouldsaywhatyoudonotdo.”

[392]56.SeeSurahan-Nisa’4:93;SurahHud11:59-60;Surahal-Hijr15:74.

[393]57.Surahal-Ikhlas(orat-Tawhid)112:1-4.

[394]58.Payam-eQur’an(Tafsir-eMawdhu‘i),vol.1.

[395]59.Surahar-Ra‘d13:16.

[396]60.Surahal-An‘am6:164.

[397]61.SurahAl‘Imran3:189.

[398]62.Surahal-An‘am6:57.

[399]63.Surahan-Naml27:62.

[400]64.Biharal-Anwar,vol.3,p.223.

[401]65.Ibid.

[402]66.Surahash-Shura42:11.

[403]67.Surahal-Mu’minun23:1-2:“Successfulindeedarethebelieverswhoarehumbleintheirprayers.”

[404]68.Biharal-Anwar,vol.84,p.228asquotedfromMizanal-Hikmah.

[405]69.KumaylibnZiyadwasborninYemen.HebelongedtoafamoustribeofNakha‘,whichlatersettledinKufah,Iraq.KumaylwasastaunchsupporterofIslamandaloyalcompanionofImam‘Ali(‘a).HereceivedhistrainingfromImam‘Ali,whofilledhisheartwiththeloveofIslam.

HewasanhonestandpiousMuslimandmorethanthathewasamystic.DuringtheCaliphateofImam‘AlihewasappointedTreasureroftheExchequer{Baytal-Mal}andforsometimetheGovernorofHyt.Kumayl,thesinceresoldierofIslam,alsoparticipatedinthebattleswhichImam‘AlifoughtagainstMu‘awiyah,andthosewhohaddeviatedfromIslam.

ThemysticpositionofKumaylwassoelevatedthatImam‘AlipersonallytaughthimtheSupplicationofKhidr,whichwaslaterknownastheSupplicationofKumayl.AtlastKumaylibnZiyadwaskilledbythedespoticUmayyadGovernorHajjajibnYusufforhisbeinganaffectionatefriendofthefamilyoftheHolyProphet(S).{Trans.}

[406]70.Biharal-Anwar,vol.81,p.230.

[407]71.Muhajjahal-Baydha’,vol.1,p.390.

[408]72.Biharal-Anwar,vol.82,p.108.

[409]73.iharal-Anwar,vol.82,p.110.

[410]74.Al-Wafi,vol.2,p.107.

[411]75.Ibid.

[412]76.Surahal-Waqi‘ah56:74.

[413]77.Al-Mizan,vol.19,p.160.

[414]78.ahjal-Balaghah,Sermon1.

[415]79.Surahal-Isra’orBaniIsra’il17:44:““ThesevenheavensandtheearthandallthatisthereinpraiseHim,andthereisnotathingbuthymnethhispraise;butyeunderstandnottheirpraise.”

[416]80.Surahan-Nahl16:49.

[417]81.Biharal-Anwar,vol.82,p.139.

[418]82.SurahTaHa20:55.

[419]83.Wasa’ilash-Shi‘ah,vol.3,p.591.

[420]84.Surahal-Jinn72:18:“TheplacesofworshipbelongtoAllah,sodonotinvokeanyonealongwithAllah.”

[421]85.SurahYusuf12:100:“Andheseatedhisparentshighuponthethrone,andtheyfelldownprostratebeforehim.Hesaid,‘Father!Thisisthefulfillmentofmydreamoflongago,whichmyLordhasmadecometrue.”

[422]86.Surahal-Hajj22:18.

[423]87.MawlawiJalalad-Dinar-Rumi(1207-1273)wasthegreatestmysticpoetinthePersianlanguageandfounderoftheMawlawiyyahorderofdervishes(“TheWhirlingDervishes”).Heisfamousforhislyricsandforhisdidacticepic,Mathnawi-yeMa‘nawi{SpiritualCouplets}.{Trans.}

[424]88.Surahan-Naml27:16:“SolomoninheritedfromDavid,andhesaid,‘Opeople!Wehavebeentaughtthespeechofthebirds,andwehavebeengivenoutofeverything.Indeedthisisamanifestadvantage.”

[425]89.Surahan-Naml27:18-19:“Anantsaid,‘Oants!Enteryourdwellings,lestSolomonandhishostsshouldtrampleonyouwhiletheyareunaware.’Whereathesmiled,amusedatitswords.”

[426]90.Surahal-Isra’17:44:“ThesevenheavensglorifyHim,andtheearth{too},andwhoeverisinthem.ThereisnotathingbutcelebratesHispraise,butyoudonotunderstandtheirglorification.”

[427]91.Al-MizanfiTafsiral-Qur’an,vol.13,p.117.

[428]92.Wasa’ilash-Shi‘ah,vol.8,p.353.

[429]93.TafsirNemuneh,vol.12,p.140.

[430]94.Surahal-Naml27:22-26.

[431]95.Biharal-Anwar,vol.82,p.137.

[432]96.Qassaral-Jamal,undertheword“sajdah”{prostration}.

[433]97.Mustadrakal-Wasa’il,vol.1,p.329.

[434]98.Biharal-Anwar,vol.6,p.130.

[435]99.Qassaral-Jamal,undertheword“sajdah”{prostration}.

[436]100.Wasa’ilash-Shi‘ah,vol.4,p.977.

[437]101.Wasa’ilash-Shi‘ah,vol.4,p.977.

[438]102.Surahal-Fath48:29.

[439]103.Biharal-Anwar,vol.82,p.162;Mustadrakal-Wasa’il,vol.1,p.329.

[440]104.Biharal-Anwar,vol.82,p.164;Mustadrakal-Wasa’il,vol.1,p.329.

[441]105.Biharal-Anwar,vol.82,p.163.

[442]106.Biharal-Anwar,vol.82,p.164.

[443]107.Imamal-Husayn:grandsonoftheProphet,andalsoknownastheDoyenoftheMartyrs{Sayyidash-Shuhada’}.In60AH(680CE),Imamal-HusaynrefusedtoswearallegiancetoYazid,sonofMu‘awiyahandsecondcaliphoftheUmayyaddynasty,sinceYaziddidnotpossesslegitimateauthorityandhadsucceededtothecaliphatebyhereditarysuccession.TheensuingdeathoftheImaminthebattleatKarbala’hasalwaysbeencommemoratedbyShi‘ahMuslimsasthesupremeexampleofmartyrdominthefaceoftyranny.{Trans.}

[444]108.Wasa’ilash-Shi‘ah,vol.3,p.608.

[445]109.Biharal-Anwar,vol.103,p.135.TraditionsrelatedtotheturbahofImamal-Husayn(‘a)arefoundinthesamevolumefrompage106uptopage140.

[446]110.Surahat-Tur52:43.

[447]111.Surahash-Shura42:30.

[448]112.Surahal-Qalam68:29.

[449]113.Surahal-An‘am6:91.

[450]114.Surahal-Mu’minun23:115.

[451]115.Tasbihatal-Arba‘ah:literally,thefourtasbihs;itreferstotherecitalof“SubhanAllahiwa’l-hamdulillahiwalailahaillallahuAllahuakbar”{GlorybetoAllah;praisebetoAllah;thereisnogodbutAllah;Allahisthegreat}.{Trans.}

[452]116.Surahat-Tur52:43.

[453]117.Surahal-Anbiya’21:22.

[454]118.SurahYunus10:68.

[455]119.SurahAl‘Imran3:193.

[456]120.Surahal-Anbiya’21:87.

[457]121.Surahan-Nahl16:57.

[458]122.SurahTaHa20:130.

[459]123.SurahTaHa20:130.

[460]124.urahal-Ghafir(oral-Mu’min)40:55.

[461]125.Surahat-Tur52:48.

[462]126.Shaykhas-Saduq,At-Tawhid,p.312.

[463]127.Qunut:supplicationrecitedinthesalatafterthesecondrak‘ah,inthestandingposition,withthepalmsofthehandsareraisedupward.{Trans.}

[464]128.Forwhateverrulingaboutqunutmentioned,seeJawahir,vol.10,pp.352-362.

[465]129.Biharal-Anwar,vol.82,p.199;Jawahir,vol.10,p.367.

[466]130.iharal-Anwar,vol.82,p.206.Inthisvoluminousbook,alotofhadithsaboutqunuthasbeennarrated.

[467]131.Wasa’ilash-Shi‘ah,vol.4,p.988;Biharal-Anwar,vol.82,p.283.

[468]132.treferstothehadithfromImamar-Rida(‘a)recordedinBiharal-Anwar,vol.82,p.284.

[469]133.Iyyakana‘buduwaiyyakanasta‘in{You{alone}doweworshipandtoYou{alone}doweturnforhelp}.

[470]134.AshhaduanlailahaillallahwaashhaduannaMuhammadanrasulullah{IbearwitnessthatthereisnogodbutAllahandIbearwitnessthatMuhammadistheMessengerofAllah}.

[471]135.Al-Ghadir,vol.2,p.303quotingMusnadAhmadibnHanbal,vol.6,p.323.

[472]136.Sahihal-Bukhari,vol.8,underthesection{bab}“as-salat‘alaMuhammad”{sendingsalutationstoMuhammad}.

[473]137.TafsirFakhrar-Razi,vol.25,p.227;Kanzal-‘Ummal,vol.1,p.495.

[474]138.Wasa’ilash-Shi‘ah,vol.4,p.1219;Biharal-Anwar,vol.91,p.48.

[475]139.Wasa’ilash-Shi‘ah,vol.4,p.1221.

[476]140.Wasa’ilash-Shi‘ah,vol.4,p.1218.

[477]141..Wasa’ilash-Shi‘ah,vol.4,p.1222.

[478]142.SeeKanzal-‘Ummal,vol.1,pp.488-489;Biharal-Anwar,vol.91.

[479]143.ZiyarahJami‘ahKabirah;Kanzal-‘Ummal,vol.1,p.492.

[480]144.Qassaral-Jamal.

[481]145.Biharal-Anwar,vol.91,pp.64-65.

[482]146.Ibid.

[483]147.Surahal-Hashr59:22:“HeisAllah…thePeace.”

[484]148.Al-MizanfiTafsiral-Qur’an,vol.19,p.256.

[485]149.SurahYa-Sin36:58:“‘Peace!’—awatchwordfromtheall-mercifulLord.”

[486]150.Surahal-An‘am6:54:“WhenthosewhohavefaithinOursignscometoyou,say,‘Peacetoyou!’”

[487]151.Surahar-Ra‘d13:24:“Peacebetoyou,foryourpatience.”

[488]152.SurahIbrahim14:23

[489]153.Biharal-Anwar,vol.73,p.4.

[490]154.Biharal-Anwar,vol.73,p.3.

[491]155.Biharal-Anwar,vol.73,p.8.

[492]156.Biharal-Anwar,vol.73,p.12.

[493]157.Qassaral-Jamal,vol.1,p.321.

[494]158.Surahan-Nisa’4:86.

[495]159.Biharal-Anwar,vol.73,p.10.

[496]160.Biharal-Anwar,vol.73,p.11.

[497]161.Surahan-Nur24:61:“Butwhenyeenterhouses,saluteoneanotherwithagreetingfromAllah,blessedandsweet.”

[498]162.TafsirNemuneh,vol.14,p.553.

[499]163.Mizanal-Hikmah,vol.4,p.538.

[500]164.Biharal-Anwar,vol.40,p.335.

[501]1.Mustadrakal-Wasa’il,vol.1,p.336.

[502]2.Surahash-Sharh94:7-8.

[503]3.Mustadrakal-Wasa’il,vol.1,p.336.

[504]4.Ibid.

[505]5.Ibid.

[506]6.Surahal-Ahzab33:41

[507]7.Wasa’ilash-Shi‘ah,vol.4,p.1023.

[508]8.Mustadrakal-Wasa’il,vol.1,p.336.

[509]9.Al-Wafi,vol.2,p.121.

[510]10.Wasa’ilash-Shi‘ah,vol.4,p.1037.

[511]11.tisappropriateheretomentionthefourhundredmartyrsofIranwho,whileshouting“DeathtoAmerica”and“DeathtoIsrael”onthedaysofHajjpilgrimageonthebloodyFridayofMakkahin1987,wereshotbytherulingWahhabisinHijazandattainedmartyrdom.ItislamentabletonotethatsuchsloganswhicharetakenfromtheverseoftheQur’anandareenjoinedbytheQur’an(todeclaredisavowalandimmunityagainstthepolytheistsduringtheHajjrites)havebeenregardedbythecrooked-mindedonesasrepugnanttothespiritofworshipinHajj;hence,theirmurderousact!

[512]12.Wasa’ilash-Shi‘ah,vol.4,p.1024.

[513]13.Jawahir,vol.10,p.405.

[514]14.Wasa’ilash-Shi‘ah,vol.4,p.1033.

[515]15.Forexample,see:sahihMuslin,vol.1,p.418,sahihBukhari,vol.1,p.110,sunanibnmajah,vol.1,p.299(inthediscussiononpost-prayerdevoitionalacts.

[516]16.SurahIbrahim14:7:“Ifyegivethanks,Iwillgiveyoumore.”

[517]17.Biharal-Anwar(BeirutEdition),vol.83,p.194.Inthisbook,around87Prophetictraditionsand38versesoftheQur’anabouttheissueofexpressinggratitudehavebeenquoted.

[518]18.Biharal-Anwar,vol.83,p.200.

[519]19.Wasa’ilash-Shi‘ah,vol.4,p.1071.

[520]20.Wasa’ilash-Shi‘ah,vol.4,p.1071;Al-Wafi,vol.2,p.123.

[521]21.Biharal-Anwar,vol.83,p.200.

[522]22.InBiharal-Anwar,thewholeVolume84hasbeenallottedtothetraditionspertainingtothesupererogatoryprayersandhundredsofhadithshavebeennarratedinthisregard.

[523]23.Qassaral-Jamal,vol.2.

[524]24.Biharal-Anwar,vol.84,p.47.

[525]25.Biharal-Anwar,vol.84,p.43;Wasa’ilash-Shi‘ah,vol.3,p.56.

[526]26.Mustadrakal-Wasa’il,vol.1,p.177.

[527]27.Qassaral-Jamal,undertheword“nafilah”.

[528]28.Surahal-Isra’(orBaniIsra’il)17:79.

[529]29.SurahAl‘Imran3:17.

[530]30.Surahal-Furqan25:63-64.

[531]31.Surahadh-Dhariyat51:18.

[532]32.Surahas-Sajdah32:17.

[533]33.Biharal-Anwar,vol.84,p.136.

[534]34.Al-Wafi,vol.2,p.22.

[535]35.Al-Wafi,vol.2,p.21.

[536]36.Al-Wafi,vol.2,p.22.

[537]37.Wasa’ilash-Shi‘ah,vol.5,p.272.

[538]38.Al-Wafi,vol.2,p.22.

[539]39.ItisquotedfromMisbahash-Shari‘ah.

[540]40.Nurath-Thaqalayn,vol.3,p.204.

[541]41.Thawabal-A‘mal,p.88.

[542]1.Wasa’ilash-Shi‘ah,vol.5,p.375;Kanzal-‘Ummal,vol.8,hadith22799.

[543]2.ManLaYahdhuruhal-Faqih,vol.1,p.377.

[544]3.Mustadrakal-Wasa’il,vol.1,p.488.

[545]4.Kanzal-‘Ummal,vol.8,hadith22815(ahadithfromtheProphetofIslam(S)).

[546]5.Kanzal-‘Ummal,vol.8,hadiths22818,22827.

[547]6.Kanzal-‘Ummal,vol.8,p.258.

[548]7.Mustadrakal-Wasa’il,vol.1,p.487;ImamKhomeini,Tawdhihal-Masa’il,Issue1400.

[549]8.Mustadrakal-Wasa’il,vol.1,p.488.

[550]9.Kanzal-‘Ummal,vol.8,p.256.

[551]10.Surahan-Nisa’4:142:“Whenthey(hypocrites)standupforprayer,theystanduplazily,showingofftothepeopleandnotrememberingAllahexceptalittle.”

[552]11.Mustadrakal-Wasa’il,vol.1,p.488.

[553]12.Ibid.

[554]13.Mustadrakal-Wasa’il,vol.1,p.689;Wasa’ilash-Shi‘ah,vol.5,p.373.

[555]14.Safinahal-Bahar,vol.1,undertheword“jama‘ah”{congregation}.

[556]15.Kanzal-‘Ummal,vol.8,hadith22792.

[557]16.ImamKhomeini,Tawdhihal-Masa’il,Issue1400.

[558]17.Wasa’ilash-Shi‘ah,vol.5,p.377.

[559]18.Kanzal-‘Ummal,vol.8,p.255.

[560]19.Safinahal-Bahar,vol.1,undertheword“jama‘ah”{congregation}.

[561]20.Ibid.

[562]21.ManLaYahdhuruhal-Faqih,vol.1,p.377.

[563]22.Ibid.

[564]23.Mustadrakal-Wasa’il,vol.1,p.490.

[565]24.Wasa’ilash-Shi‘ah,vol.5,p.416.

[566]25.Al-Wafi,vol.2,p.177.

[567]26.Mustadrakal-Wasa’il,vol.1,p.491.

[568]27.Ibid.

[569]28.Mustadrakal-Wasa’il,vol.1,p.492.

[570]29.Surahal-A‘raf7:31.

[571]30.Nurath-Thaqalayn,vol.2,p.19.

[572]31.Mustadrakal-Wasa’il,vol.1,p.492.

[573]32.Ibid.

[574]33.ManLaYahduruhal-Faqih,vol.1,p.381.

[575]34.Al-Wafi,vol.1,p.177,Wasa’ilash-shi’ah,vol.5,p.419.

[576]35.ImamKhomeini,Tahriral-Wasilah,underthediscussiononthecongregationalprayerleader.

[577]36.InIslamthetermhadd(pl.hudud)appliestopunishmentsdecreedforcommissionofcertaincrimessuchasmurder,stealing,etc.Thelimitofthesepunishmentsisspecifiedbythesacredlaw.{Trans.}

[578]37.Biharal-Anwar,vol.75,p.248.

[579]38.Biharal-Anwar,vol.67,p.1.

[580]39.Al-Istibsar,vol.3,p.12.

[581]40.Wasa’ilash-Shi‘ah,vol.18,p.291.

[582]41.Al-Istibsar,vol.3,p.13.

[583]42.Wasa’ilash-Shi‘ah,vol.18,p.295.

[584]43.Jawahir,vol.13,p.277;Tahriral-Wasilah,vol.1,underthediscussiononthequalificationsofthecongregationalprayerleader.

[585]44.Tahriral-Wasilah,vol.1,underthediscussiononthequalificationsofthecongregationalprayerleader.

[586]45.Eachoftheseconditionshasdetailedissueswhoseexplanationsmustbesoughtfromthebooksonpracticallaws.

[587]46.Farsakh:aunitofdistanceequivalenttoapproximately5.5kilometers.{Trans.}

[588]47.Haddat-tarakhkhus:thepointawayfromtheboundaryofacitywhoseinhabitantscannotbeseenandfromwherethecity’scalltoprayers{adhan}cannotbeheard.SeeImamKhomeini,Tawdhihal-Masa’il.

[589]48.Formoredetail,seethebooksonpracticallaws.

[590]49.ImamKhomeini,Tawdhihal-Masa’il,Issue1357.

[591]50.Haydh:bleedingduringamenstrualcycle.{Trans.}

[592]51.Nifas:bleedingofawomanafterchildbirth.{Trans.}

[593]51.Forfamiliaritywithdetailedissuesabouttheprayerofatravelerandqadhaprayer,seeImamKhomeini.Tawdhihal-Masa’il.

[594]1.Surahal-Jum‘ah62:9.

[595]2.Mizanal-Hikmah,vol.5,p.426.

[596]3.SeeBiharal-Anwar,vol.89,p.122;Wasa’ilash-Shi‘ah,vol.5,p.1;ManLaYahdhuruhal-Faqih,vol.1,p.409;Kanzal-‘Ummal,vol.7,p.707;vol.8,p.368.

[597]4.Biharal-Anwar,vol.89,p.199,underthetitleal-Jum‘ah,Hajjal-Masakin.

[598]5.ForinformationabouttheFridaycongregationalprayer,seethebooklet,Namaz-eShokuhmand-eJum‘eh{TheSplendorousFridayPrayer}publishedbytheQum-basedDarRah-eHaqqInstitute.

[599]6.Wasa’ilash-Shi‘ah,vol.5,p.47.

[600]7.Wasa’ilash-Shi‘ah,vol.5,p.28.

[601]8.Mustadrakal-Wasa’il,vol.6,p.27.

[602]9.Biharal-Anwar,vol.86,p.255.

[603]10.Sahifeh-yeNur,speechdatedShahrivar21,1358AHS.

[604]11.Wasa’ilash-Shi‘ah,vol.5,p.141;ManLaYahdhuruhal-Faqih,vol.1,p.522.

[605]12.Zakatal-fitr:aspecifiedtypeofreligiousduespaidbytheworshipperswhentheycompletethefastinginthemonthofRamadhan.{Trans.}

[606]13.The‘IdprayerthatImamar-Rida(‘a)wantedtoofferbutMa’munpreventeditashewasafraid,andthe‘IdprayerheldinQaytariyyah,TehranduringthefirstmarchrallyoftheIslamicRevolutioninwhichShahidMufattehmobilizedournationtoformagreatmovement,wereindicativeofthesociopoliticaldimensionofthissplendidgathering.

[607]14.Wasa’ilash-Shi‘ah,vol.5,p.140;ManLaYahdhur,vol.1,p.511.

[608]15.Wasa’ilash-Shi‘ah,vol.5,p.141.

[609]16.ManLaYahdhuruhal-Faqih,vol.1,p.511.

[610]17.“Allahuakbar,lailahaillallah,wa’llahuakbar,Allahuakbarwalillahi’l-hamd,Allahuakbar‘alamahadana.”SeeMafatihal-Jinan;Tawdhihal-Masa’il.

[611]18.SeeMafatihal-Jinan;Booksanpracticallaws.

[612]19.ManLaYahdhuruhal-Faqih,vol.1,p.511.

[613]20.Weshalldeallaterwithsomepertinentissues.

[614]21.Wasa’ilash-Shi‘ah,vol.5,p.144.

[615]22.Wasa’ilash-Shi‘ah,vol.5,p.145.

[616]23.Wasa’ilash-Shi‘ah,vol.2,p.762.

[617]24.Formoreinformation,seethebooksonpracticallaws.

[618]25.Surahal-Mulk67:30.

[619]26.ManLaYanhdhuruhal-Faqih,vol.1,p.524.

[620]27.bid.

[621]28.ahriral-Wasilah,vol.1,p.245,under“salatal-istisqa’”.

[622]29.ManLaYahdhuruhal-Faqih,vol.1,p.524.

[623]30.ManLaYahdhuruhal-Faqih,vol.1,p.526.

[624]31.Extractfromthepoem,“Lutf-eHaqq”{DivineGrace}byParvinI‘tisami.

[625]32.Tahriral-Wasilah,vol.1,p.245.

[626]33.ManLaYahdhuruhal-Faqih,vol.1,p.527,“Al-hamdulillahisabigha’n-ni‘am”;MustadrakNahjal-Balaghah,vol.6,p.268,supplicationofHadhrat‘Ali(‘a).

[627]24.As-Sahifahas-Sajjadiyyah,Supplication19,“Allahummaasqinaal-ghaytha”.

[628]35.SeeManLaYahdhuruhal-Faqih,underthediscussionontheprayerforrain.

[629]36.Atharal-HujjahvaGanjineh-yeDaneshmandan,vol.1,p.324.ThegraveofthelateKhwansariislocatedintheshrineofHadhratFatimahal-Ma‘sumah(mayAllahbepleasedwithher)inQum.

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