Takbirah al-Ihram
Allahu akbar {Allah is greater}
The first utterance which is obligatory for the pilgrims {hujjaj} to the House of God is the recital of labbayk [2] the recital of which signals the commencement of their Hajj rituals and this state also makes a series of things forbidden for them. In the same token, prayer commences with the recital of “Allahu akbar” {Allah is greater} and this makes such things as eating, drinking and talking, forbidden {haram} for the p: 76
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person praying. Thus, the first takbir (utterance of Allahu akbar) in prayer is called Takbirah al-Ihram. Along the way to Mecca, the pilgrims repeat the recital of labbayk whenever they reach any upward and downward slope. This repetition is recommended or optional {mustahabb}. In every bending and standing upright, standing and sitting, it is mustahabb for the one praying to repeat the recital of Allahu akbar. “Allahu akbar” is the first obligatory utterance in the morning. It is the first phrase in the form of adhan and iqamah that a Muslim infant hears at the time of birth, and it is also the last phrase that is recited for the dead (in the prayer of the dead {salah al-mayyit}) before he is buried. It is the only recital which is obligatory {wajib} in prayer as well as an essential pillar {rukn} of prayer. It is the first sentence of the Muslim hymn, i. e. adhan. It is the much repeated recital at the commencement of prayer, during the prayer and afterward, such that throughout the day the Muslim repeats it 360 times during the five daily obligatory prayers (not including the mustahabb prayers) as shown below: 1. For each of the five daily prayers, the adhan is recited and in every adhan, “Allahu akbar” is repeated six times (30 times in all). 2. For each of the five daily prayers, the iqamah is recited and in every iqamah, “Allahu akbar” is repeated four times (20 times in all). 3. Before the Takbirah al-Ihram in each of the p: 77
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five daily prayers, there are six mustahabb takbir and the seventh takbir constitutes that obligatory Takbirah al-Ihram (30 times in all). 4. The Takbirah al-Ihram at the beginning of prayers is repeated five times daily. 5. There is one takbir prior to every ruku‘ {bowing down} in the 17 rak‘ahs {cycles} of the five daily prayers (17 times in all). 6. In each of the 17 rak‘ahs of prayers we have two sujuds {prostrations} for each of which it is mustahabb to recite takbir—before and after the sujud (68 times in all). 7. Every prayer has a qunut prior to which there is a takbir (5 times in all). 8. At the end of each of the five daily prayers, there are three takbirs (15 times in all). 9. After every prayer, we recite takbir 34 times as part of the Tasbihat Hadrat Fatimah az-Zahra (‘a) (170 times in all). Yet, what a pity that throughout our lives, we have not recited “Allahu akbar” with attention; for, if every day a person would recite “Allah is greater” with faith and perfect attention more than 360 times, he will no longer be afraid of any power, superpower or conspiracy.
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[2]: Labbayk {Here I am}: In full, Labbayk, allahumma labbayk, labbayka la sharika laka labbayk, inna’l-hamda wa’n-ni‘mata laka wa’l-mulka la sharika laka labbayk {“Here I am, O Lord, here I am, You indeed have no partner, here I am. No doubt, all praise and bounties are Yours, and so is the absolute Domain. You indeed have no partners, here I am”}. Recited in Arabic, it is the talbiyyah, proclaimed immediately after wearing the ihram (white garment) that signifies the beginning of the hajj rituals. {Trans. }
Takbir in other prayers In the ‘Id al-Fitr [1] and ‘Id al-Qurban [2] prayers, not only in the prayers but also before and after the prayers, takbir constitutes all the chants. In the Salah al-Ayat {Prayer for Signs}, [3] we have five ruku‘ and there is takbir for each ruku‘. In the Salah al-Mayyit {Prayer for the Dead} also, five takbirs essentially constitute a pillar of the prayer.
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[1]: Id al-Fitr: the Islamic feast marking the end of the fasting month of Ramadan. {Trans. }
[2]: ‘Id al-Qurban (Feast of Sacrifice): the Islamic feast marking the end of the Hajj rituals in the month of Dhu’l-Hijjah, which is associated with the offering of animals for sacrifice. {Trans. }
[3]: Salah al-Ayat: obligatory prayer for signs or natural phenomena such as a solar eclipse, a lunar eclipse, earthquakes, thunder and lightning, etc. {Trans. }
How we should recite the takbir in prayer
Islam
has explained the etiquette for every action. In the recital of “Allahu akbar” some rules must also be observed such as the following: 1. During the recital of takbir in prayer, we should raise both our hands parallel to our ears in such a manner that once both hands become parallel to the ears, the takbir has already been recited. Imam ar-Rida (‘a) said: “The movement of the hands during the recital of takbir is effective in focusing the attention and having complete devotion and sincerity in supplication to God. ” [1] 2. The fingers of the hands during takbir should be stretched together upward. 3. The palms of the hands must be facing the qiblah. The traditions have described the raising of the hands during takbir as the adornment of prayer. [2]
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[1]: Wasa’il ash-Shi‘ah, vol. 4, p. 727.
[2]: Bihar al-Anwar, vol. 84, p. 351.
The meaning of takbir
Allahu akbar implies that God is superior to all tangible and intangible, temporal and celestial beings. Allahu akbar means that God is greater than that which one could describe.
ﺍﻯ ﺑﺮﺗﺮ ﺍﺯ ﺧﻴﺎﻝ ﻭ ﻗﻴﺎﺱ ﻭ ﮔﻤﺎﻥ ﻭ ﻭﻫﻢ ﻭﺯ ﻫﺮﭼﻪ ﮔﻔﺖﻩﺍﻳﻢ ﻭ ﺷﻨﻴﺪﻳﻢ ﻭ ﺧﻮﺍﻧﺪﻩﺍﻳﻢ ﻣﺠﻠﺲ ﺗﻤﺎﻡ ﮔﺸﺖ ﻭ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪ ﻋﻤﺮ ﻣﺎ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍﻭّﻝ ﻭﺻﻒ ﺗﻮ ﻣﺎﻧﺪﻩﺍﻳﻢ
O He who is beyond imagination, analogy, illusion, and fancy! The gathering was finished and our lifespan came to an end. Yet, we are still at the beginning of describing You based on what we have said, heard and read. Imam as-Sadiq (‘a) says: “When you are reciting the takbir, everything must be insignificant in your sight except Him. ” [3] That a person would recite the takbir with
his tongue while his heart is attached to something else is a lie and a deception, and because of this, God takes the sweetness of remembrance {dhikr} from him.
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[3]: Sirr as-Salah, p. 78.
Takbir in Islamic culture The recital of “Allahu akbar” has been customary not only in prayer but rather in many affairs and situations. During the early period of Islam the Muslims used to recite the takbir both in times of prosperity and adversity. For example: 1. During the Battle of the Trench {khandaq}, the Muslims came across a firm rock while they were digging the trench. The pick was broken but not the rock. The Prophet (S) came and crushed the rock with a blow. The Muslims recited the takbir in unison and right there the Prophet (S) said: “I saw the fall of the Byzantine and the Persian castles in the sparks and sparkles of the rocks. ” [1] 2. During the Battle of Siffin, ‘Ali (‘a) used to recite the takbir whenever he slew an enemy. By counting the number of takbirs, the Muslims would know the number of those whom he had sent to hellfire. [2] 3. On the night when Fatimah az-Zahra (‘a) was sent to the house of ‘Ali ibn Abi Talib (‘a) (after the wedding) , 70 thousand angels came down to chant the takbir. [3] 4. Our Holy Prophet (S) recited 40 takbirs over the body of Fatimah bint al-Asad (mother of Imam ‘Ali (‘a) ) [4] and 70 takbirs over the body of his uncle Hamzah. [5] 5. During the Hajj rituals, it is mustahabb to recite takbir with every p: 80
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stone that is thrown at the representations of Satan. [1] 6. In the Tasbihat Hadrat Fatimah az-Zahra (‘a) whose reward is equivalent to a thousand rak‘ahs of mustahabb prayers, 34 takbirs are included. [2] 7. When the Holy Prophet (S) was born, the first sentence he was able to utter was “Mubarakahu Allahu akbar” {Blessed is He; Allah is greater}. [3] 8. When Mecca fell into the hands of the Muslims, the Prophet (S) entered the Masjid al-Haram, pointed to the Hajar al-Aswad {Black Stone}, and recited the takbir. The Muslims also recited the same takbir which brought fear into the hearts of the polytheists. [4] 9. We read in the traditions: “Whenever a certain thing astonishes you, recite the takbir. ” [5] 10. During the Battle of Uhud, one of the leading warriors amog the infidels asked for a challenger. Hadrat ‘Ali (‘a) came forward and he dealt the enemy such a heavy blow that the Prophet (S) and the Muslims recited the takbir with a loud voice. [6] 11. The Holy Prophet (S) said to Hadrat ‘Ali (‘a): “Whenever you look at the crescent {hilal} or the mirror, or you encounter a problem, say takbir three times. ” [7] 12. “Allahu akbar” was the slogan of Zayd, son of Imam as-Sajjad (‘a) , who revolted against the ‘Umayyad rule. [8] 13. During the Battle of Badr, the Prophet (S) was awaiting the news of the death of Nawfal, one of the enemy chiefs. When he (S) was informed that Hadrat ‘Ali (‘a) had slain Nawfal, the Prophet (S) recited the takbir. [9] 14. When Hadrat ‘Ali (‘a) came p: 81
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to propose for Hadrat Zahra (‘a) , the Prophet (S) said: “You wait. I have to refer the matter to my daughter Fatimah. But when she was consulted, Hadrat Zahra (‘a) remained silent and did not say anything. The Prophet said: “Allahu akbar! Sukutuha iqraruha” {Allah is greater! Her silence is her approval}. [1] 15. During the battle against the Khawarij (Kharijites) , when their commander perished, Hadrat ‘Ali (‘a) recited takbir and performed prostration, and all the people recited takbir. [2] 16. A group of Jews embraced Islam and they said to the Prophet (S): “The previous prophets had successors. Who is the executor of your will {wasi}? ” At this juncture, the following Verse of Guardianship {ayah al-wilayah} was revealed:
﴿ ﺇِﻧﱠﱠﻤَﺎ ﻭَﻟِﻴﱡﱡﻜُﻢُ ﺍﻟﻠّﻪُ ﻭَﺭَﺳُﻮﻟُﻪُ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍْ ﺍﻟﱠﱠﺬِﻳﻦَ ﻳُﻘِﻴﻤُﻮﻥَ ﺍﻟﺼﱠﱠﻠﺎَﺓَ ﻭَﻳُﺆْﺗُﻮﻥَ ﺍﻟﺰﱠﱠﻛَﺎﺓَ ﻭَﻫُﻢْ ﺭَﺍﻛِﻌُﻮﻥَ ﴾
“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down. ” [3] The Prophet (S) said, “Let us go to the mosque. ” When they arrived, they saw a beggar who was glad because Hadrat ‘Ali (‘a) while in the state of ruku‘ in prayer had given him his ring. At that moment the Prophet (S) recited takbir. [4] 17. Recital of takbir at the time of entering into the holy shrines of the infallible Imams has been enjoined. Similarly, before reading Ziyarat Jami‘ah, we recite 100 takbirs in three stages. According to the late Majlisi, the reason for all these takbirs is perhaps for us not to indulge in extremism {ghuluww} with regard to the p: 82
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Imams (‘a) as described in the sentences contained in the Ziyarat Jami‘ah. [1] 18. In his judgments, whenever Hadrat ‘Ali (‘a) identified the criminal, he would recite takbir. [2] 19. Maytham at-Tammar was hung at the order of ‘Ubayd Allah ibn Ziyad and then attacked with spears for the crime of siding with Hadrat ‘Ali (‘a). At the moment of his martyrdom, he was reciting takbir while the blood flowed from his mouth. [3] 20. During the ascension {mi‘raj}, the Prophet recited takbir at every heaven he passed by. [4] 21. Jibra’il (Archangel Gabriel) (‘a) was beside the Prophet (S) when Hadrat ‘Ali (‘a) came in. Jibra’il (‘a) said: “O Muhammad! By God who appointed you as the Prophet! Compared to the dwellers of the earth, the inhabitants of the heavens are better and more familiar with this ‘Ali. Whenever he recites takbir in the battles, we angels recite it along with him. ” [5] 22. During the Battle of Khaybar, when the Muslims entered the fortress, they recited the takbir so much that the Jews had to flee. [6]
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[1]: Bihar al-Anwar, vol. 20, p. 190.
[2]: Bihar al-Anwar, vol. 32, p. 60.
[3]: Bihar al-Anwar, vol. 43, p. 104.
[4]: Bihar al-Anwar, vol. 35, p. 70.
[5]: Bihar al-Anwar, vol. 20, p. 63.
[1]: Bihar al-Anwar, vol. 11, p. 168.
[2]: Bihar al-Anwar, vol. 15, p. 248.
[3]: Bihar al-Anwar, vol. 15, p. 273.
[4]: Tafsir-e Nemuneh, vol. 27, p. 307.
[5]: Bihar al-Anwar, vol. 92, p. 127.
[6]: Bihar al-Anwar, vol. 20, p. 126.
[7]: Bihar al-Anwar, vol. 92, p. 145.
[8]: Zayd ibn ‘Ali, p. 186.
[9]: Bihar al-Anwar, vol. 19, p. 281.
[1]: Bihar al-Anwar, vol. 43, p. 93.
[2]: Bihar al-Anwar, vol. 41, p. 341.
[3]: Surah al-Ma’idah 5: 55.
[4]: Bihar al-Anwar, vol. 35, p. 183.
[1]: Bihar al-Anwar, vol. 16, p. 99.
[2]: Bihar al-Anwar, vol. 40, p. 260.
[3]: Bihar al-Anwar, vol. 42, p. 125.
[4]: Bihar al-Anwar, vol. 86, p. 207.
[5]: Bihar al-Anwar, vol. 39, p. 98.
[6]: Payambari va Hukumat {Prophethood and Governance}, p. 136.
Surah al-Fatihah
point
After the recital of Takbirah al-Ihram, Surah al-Fatihah is to be recited and if this surah is not recited in the prayer, the prayer is invalid. “There is no prayer without the Opening of the Book {fatihah al-kitab}. ” [7] The other name of this surah is the Opening of the Book {fatihah al-kitab} because the Qur’an begins with this surah. This surah has seven verses [8] and according to the tradition of the Most Noble Messenger (S) on the authority of p: 83
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Jabir ibn ‘Abd Allah al-Ansari, it is the best surah of the Qur’an. [1] Surah al-Fatihah is the only surah which is obligatory upon every Muslim to recite at least ten times daily in his five obligatory prayers. Concerning the importance of this surah, it is enough to say that it is narrated in the traditions: “If you recite this surah 70 times for the dead person and he revives, do not be surprised. ” [2] From the name, “Opening of the Book” {fatihah al-kitab} of this surah, it is clear that all the verses of the Qur’an were compiled during the time of the Prophet (S) and formed into a book and at his order this surah was placed at the beginning of the Book. The verses of the blessed Surah al-Hamd (or, Fatihah) are about God and His attributes, the issue of the Resurrection {ma‘ad}, request for guidance on the path of truth, and the acceptance of the sovereignty {hakimiyyah} and lordship {rububiyyah} of God. Also, in this surah we express our interest to tread the path of the saints of God and aversion and disavowal of the misguided ones and those who have earned the divine wrath. Surah al-Fatihah is the source of remedies—a cure for both physical ailments and spiritual maladies. In his book, Tafsir Fatihah al-Kitab, the late ‘Allamah Amini has narrated many traditions in this regard.
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[7]: Mustadrak al-Wasa’il, hadith 4365.
[8]: The number “seven” is the number of the heavens, the days of the week, the circumambulation {tawaf} of the Ka‘bah, sa‘i {brisk walking or jogging} between the mounts of Safa and Marwah, and the number of stones to be thrown at the representations of Satan during the Hajj rituals.
[1]: Tafsir Kanz ad-Daqa’iq.
[2]: Bihar al-Anwar, vol. 92, p. 257.
The instructive lessons of Surah al-Fatihah 1. By reciting Surah al-Fatihah, man cuts his hope from other than God by saying, “Bismillah” {In the Name of Allah}. 2. By saying “Rabbi’l-‘alamin” {Lord
of all the worlds} and “Maliki yawmi’d-din” {Master of the Day of Retribution}, he feels that he is the servant {marbub} and the one who is ruled {mamluk}. 3. By reciting the phrase, “Rabbi’l-‘alamin,” he establishes a connection between himself and the universe. 4. By “Ar-rahmani’r-rahim” {the All-beneficent, the All-merciful}, he see himself under the aegis of His vast favor. 5. By “Maliki yawmi’d-din” {Master of the Day of Retribution}, his negligence of the Day of Resurrection will be erased. 6. By “Iyyaka na‘bud” {You {alone} do we worship}, he abandons his selfishness and desire for fame. 7. By “Iyyaka nasta‘in” {to You {alone} do we turn for help}, he removes from his mind the idea of seeking help from other than God. 8. By “An‘amta ‘alayhim” {You have blessed}, he understands that the distribution of favors lies in His hand and envy must be abandoned because the envious one in reality is not satisfied with God’s manner of deciding on and allocating sustenance. 9. By “Ihdina’s-sirata’l-mustaqim” {Guide us on the straight path}, he wants to ask for firmness in treading the path of truth. 10. By “Sirat alladhina an‘amta ‘alayhim” {the path of those whom You have blessed}, he declares his solidarity with those who have traversed the way of God. 11. And finally, by “Ghayri’l-maghdubi ‘alayhim wa la’d-dallin” {such as have not incurred Your wrath, nor are astray, he declares disavowal of falsehood and the people of falsehood.
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Bismillahi’r-rahmani’r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}
Among various peoples and communities, there is a custom of beginning an important work with the
name of one of the leading figures of that community who is respected and admired, so that the task would be started and pursued with blessing and auspiciousness. Of course, each person acts according to his or her correct or corrupt ideas and beliefs. Some people commence their tasks with the name of idols and taghuts while others do the same with the name and assistance of God and the saints of God. Nowadays, it has become the custom that in constructing important buildings, distinguished figures are the first to strike the pickaxe on the ground. Prior to the Battle of the Trench, the Holy Prophet (S) was also the first to break the ground in digging the trenches. Bismillah {In the Name of Allah} is the beginning of the book of revelation. Bismillah is not only the beginning of the Qur’an but rather the beginning of all heavenly scriptures. Bismillah has been the epigraph of the work of all the prophets (‘a). When the ark of Nuh (Noah) (‘a) was about to set out amidst the waves in the storm, he asked his followers to embark and then he said: “In the Name of Allah it shall set sail and cast anchor. ” [1] When Hadrat Sulayman (Solomon) (‘a) invited the Queen of Sheba (Bilqis) toward God, he began his invitation letter with the phrase, Bismillahi’r-rahmani’r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}. [2] Hadrat ‘Ali (‘a) says: “Bismillah is the source of blessing in work, and abandoning it leads to the lack p: 86
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of success of affairs. ” [1] He (‘a) also said to someone who was writing the phrase, “Bismillah”: “Jawwiduha” {Inscribe it well}. [2] The recital of “Bismillah” at the beginning of every work has been enjoined—eating, sleeping, riding on an animal (or a vehicle) ; marriage and matrimony, and many other tasks. Even if an animal is slaughtered without the utterance of “Bismillah”, consumption of its meat is unlawful {haram}. The secret behind this is that the food of a goal-oriented religious person must also have a divine connection. Why do we start each task with “Bismillah”? The products of a factory have the special logo and emblem of that factory. For example, a porcelain-producing factory puts its logo on all its wares, both big and small. Every country has its own flag hoisted above offices and garrisons, on ships and on office tables. In the same manner, the name of God and His remembrance is also the logo and emblem of the Muslim and the phrase, “Bismillah” is the symbol and code of the Muslim. In every activity, big and small; everywhere, in the mosque or factory; and anytime, in the morning or evening, this blessed phrase is uttered by Muslims, and thus, we read in the hadith: “Do not forget bismillah even in writing a couplet of a poem. ” Traditions about the reward of a person who teaches bismillah to a child have also been narrated. [3] Is Bismillahi’r-rahmani’r-rahim a part of Surah al-Fatihah and a distinct verse {ayah}? Although some individuals have not regarded it as part p: 87
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of the surah or have abandoned mentioning it in the prayer, these people have been subjected to criticism by Muslims. For example, one day, Mu‘awiyah did not mention bismillahi’r- rahmani’r-rahim in the prayer, and the people strongly protested, saying: “Did you steal an ayah or forget it? ” [1] In his tafsir {Qur’anic exegesis}, Fakhr ar-Razi enumerates 16 proofs substantiating the fact that bismillahi’r-rahmani’r-rahim is a constitutive part of Surah al-Fatihah and Alusi also expresses this view in his tafsir. Ahmad ibn Hanbal has equally stated in his Musnad that bismillahi’r-rahmani’r-rahim is a part of the surah. According to the Ahl al-Bayt [2] (‘a) of the Messenger of Allah (S) who were a hundred years senior to the leading fuqaha {jurists} of the Ahl as-Sunnah, who attained martyrdom in the way of Allah and whose infallibility {ismah} and purity have also been stipulated in the Qur’an, the phrase, bismillahi’r-rahmani’r-rahim, is itself a distinct verse and is part of the surah. The infallible Imams (‘a) insisted on reciting aloud bismillahi’r-rahmani’r-rahim during prayer. Imam al-Baqir (‘a) thus says regarding those who were not reciting it during prayer or not regarding it as part of the surah: “They stole the best ayah! ” [3] In his commentary on Surah al-Fatihah, ‘Allamah Shahid Mutahhari identifies Ibn al-‘Abbas, ‘Asim, Kasa’i, Ibn ‘Umar, Ibn Zubayr, ‘Ata’, Tawus, Fakhr ar-Razi, and as-Suyuti as among those who have regarded bismillahi’r-rahmani’r-rahim as part of the surah. Of course, there is no bismillahi’r-rahmani’r-rahim at the beginning of Surah al-Bara’ah (Surah at-Tawbah). According to Hadrat ‘Ali (‘a) , it is because bismillahi’r-rahmani’r-rahim
is a phrase of security and mercy and it is not consistent with the declaration of disavowal {bara’ah} of the polytheists.
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[1]: Surah Hud 11: 41.
[2]: Surah an-Naml 27: 30: “It is from Solomon, and it begins in the name of Allah, the All-beneficent, the All-merciful. ”
[1]: Bihar al-Anwar, vol. 76, p. 385.
[2]: Kanz al-‘Ummal, hadith 29558.
[3]: Tafsir Burhan, vol. 1, p. 43.
[1]: Mustadrak al-Hakim, vol. 3, p. 233.
[2]: Ahl al-Bayt: according to authentic hadiths recorded in both the Sunni and Shi‘ah sources, the term Ahl al-Bayt, and interchangeably Itrah and Al, is a blessed Qur’anic appellation that belongs exclusively to the Prophet, ‘Ali, Fatimah, Hasan, and Husayn (‘a). The members of this Family of five, with the Prophet Muhammad (S) at its head, were the ones alive at the time the Qur’anic verses regarding their virtue were being revealed to the Prophet (S). However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also included in this chosen Family, the final one being Imam al-Mahdi (‘a). {Trans. }
[3]: Musnad Ahmad Ibn Hanbal, vol. 3, p. 177; vol. 4, p. 85.
Bismillah {In the Name of Allah} • Bismillah is the indicator of divine baptism {sibghat Allah}, and the mark of our monotheistic orientation. • Bismillah is the code of tawhid {monotheism} while the name of others is the code of kufr {infidelity} and the name of God along with others is the sign of shirk {polytheism}. We should not place the name of others beside the Name of God or put the names of others in the place of God’s Name. The meaning of “Celebrate the Name of your Lord” [1] is that even the Name of God should also be free from any sort of polytheism. • Bismillah is the secret of eternity and perpetuity, and anything that is devoid of the “divine color” is perishable. [2] • Bismillah is the code of love for God and reliance on Him. • Bismillah is the code for keeping aloof from vanity and the expression of impotence in the presence of God. • Bismillah is the code for ensuring actions with the name of God. • Bismillah is the code for the sanctification of actions. • Bismillah is the code for the perpetual remembrance and glorification of God—“O God! I will never forget You in any situation. ” • Bismillah is the expression of man’s objective—“O God! You are my aim; not the people, not the world and not capricious desires. • Bismillah means that we seek help from Him alone and not from others. • Bismillah is
indicative of the fact that the content of the surah has been revealed from the Genesis of Truth {mabda’-e haqq} and the Embodiment of Mercy {mazhar-e rahmat}.
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[1]: Surah al-A‘la 87: 1.
[2]: Surah al-Qasas 28: 88: “Everything is to perish except His Face. ”
The word “Allah” Some people have regarded the word “Allah”
to be derived from
“ﺍَﻟِﻪَ”
“aliha” meaning
“ﻋَﺒَﺪَ”
“‘abada”. By “Allah” they mean the Real Worshipped Being who has all the perfections. Others, however, have regarded it to have been derived from
“ﻭَﻟِﻪَ”
“waliha” with the meaning of adoration, love and amazement. Therefore, the word “Allah” means the Sacred Essence whose bliss has astounded and fascinated all. It must be noted that the word
“ﺧﺪﺍ”
“Khoda”
or “ﺧﺪﺍﻭﻧﺪ”
“Khodavand” (“God” in Persian) is not a perfect translation of the word “Allah” because “Khoda” originates from
“ﺧﻮﺩﺁﻯ”
“khuday” which is termed in philosophy as the Necessary Being {wajib al-wujud} while the word “Khodavand” also means “Owner”. For example, in the Persian literature, we say, “khodavand-e khaneh” to mean “owner of the house”. The meaning “owner” or “necessary being” falls short of conveying the meaning of “Allah”. “Allah” means the Essence that is worthy of love and worship because It possesses all the perfections. In the Qur’an, approximately one hundred Names of God have been mentioned, among which “Allah” is the most comprehensive one. In principle, each of the Names of God points to one of His Attributes, and not just one sign and symbol for God. The names of individuals are diverse. Some names are only symbols and are in no way compatible with the character of the person in p: 90
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question; in fact, one’s name is sometimes repugnant to one’s character such as a liar whose name is Sadiq {truthful}! There are also times, nevertheless, when the name of a person, apart from it being his own name is also an exact description of himself, pointing to his attributes and excellences such as the name “Sadiq” for a truthful person. Some names are like the alarm of a clock which only indicates the arrival of a certain period of time. Others, however, are similar to the voice of the mu‘adhdhin {caller to prayer} which is both symbol and substance. The Qur’an says: “To Allah belong the Best Names. ” [1] In the traditions, 99 names of God have been mentioned which are described as Asma’ al-Husna {the Best Names} and it is stated that anyone who would pray to God with these Names, his request shall be granted. [2] And in the Du‘a’ Jawshan Kabir, we call on God with a thousand Names and Attributes. The presence of the words, “rahman” {All-beneficent} and “rahim” {All-merciful} after the word “Allah” signifies that man commences his work with hope for divine favor and mercy and considers God as the source of all hopes and mercies. Beginning an action with expressions of mercy signifies that the divine foundation and basis is anchored on mercy and grace, and it is only fitting for man to seek assistance from the Fountainhead of Mercy. Rahman is a name exclusive for God because it is only His beneficence which is universal, all-encompassing and perpetual.
Others either have no beneficence {rahmah} or what they have is not all-encompassing. In addition, if others would ever give something, it is because they expect worldly or otherworldly rewards; they give grass in order to get milk! Regarding the words, “ar-rahman” and “ar-rahim”, we shall elaborate on them under the verse, “ar-rahmani’r-rahim”.
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[1]: Surah al-A‘raf 7: 180.
[2]: Tafsir Nemuneh, vol. 7, p. 27.
“Al-hamdulillah” {All praise belongs to Allah} The words, “madah,” “shukr,” and “hamd” have identical meanings, but each of them also has its own particular meaning. For instance, the word “madah” means “to praise” regardless of whether the praise is worthy, based on flattery or something unworthy, or whether on account of one’s excellences, fear, covetousness, beguiling, or ingratiation. The word “shukr” means gratitude for the grace and favor given by others to someone. In the word “hamd,” however, apart from gratitude and thanks, another meaning is latent and that is worship. Gratitude and thanks to the extent of worship is “hamd”. Hence, to express “madah” and “shukr” to others is permissible, but “hamd” is exclusive for God because He is the Only One worthy of worship. “Al-hamdullillah” is followed by four descriptions of God: “rabb al-‘alamin,” “ar-rahman,” “ar-rahim,” and “maliki yawmid-din” which indicate that on account of these divine favors and grandeur, man has to express “hamd” to God. But before all these descriptions, the word “lillah” {belonging to Allah} appears. It means that “hamd” is solely for Him and as He is the Only One worthy of “hamd,” those descriptions can also be assumed even if they had not appeared afterward.
ﮔﺮ ﺍﺯ ﺩﻭﺳﺖ ﭼﺸﻤﺖ
ﺑﻪ ﺍﺣﺴﺎﻥ ﺍﻭﺳﺖ ﺗﻮ ﺩﺭ ﺑﻨﺪ ﺧﻮﻳﺸﻰ ﻧﻪ ﺩﺭ ﺑﻨﺪ ﺩﻭﺳﺖ
If your eyes are focusing on the benevolence of the Friend, then you are under the fetter of your self, not under the bond of the Friend.
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“Rabb al-‘alamin” {Lord of all the Worlds} God is the Lord of all the worlds. He is the Lord of whatever is in the heavens and the earth and whatever is between them:
﴿ ﺭﱠﱠﺏ ﺍﻟﺴﻢَٰﻭَﺍﺕِ ﻭَ ﺍﻟﺄَﺭْﺽِ ﻭَ ﻣَﺎ ﺑَﻴْﻨﻬُﻤَﺎ ﴾
“The Lord of the heavens and the earth and whatever is between them” [1] And
﴿ ﻫُﻮَ ﺭَﺏ ﻛﻞّ ِ ﺷﻲْ ﺀٍ ﴾
“He is the Lord of all things. ” [2] Hadrat ‘Ali (‘a) says about the interpretation of “‘alamin”: ﻣﻦ ﺍﻟﺠﻤﺎﺩﺍﺕ ﻭ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ That is, He is the Lord of the inanimate objects and the animals, the living and non-living things. Although in the Qur’an sometimes “‘alamin” refers to human beings, in most cases “‘alam” refers to creatures while “‘alamin” points to all creatures. It can be thus understood that He is the Lord of the entire creation and that what some believed during the pre-Islamic period of ignorance {yawm al-jahiliyyah} and among some nations that there is a distinct god for every type or kingdom of creatures is a false idea. God has determined the course of growth and perfection of all creatures after creating them and the divine nurture is the same course as that of divine guidance. “Our Lord is He who gave everything its creation and then guided it. ” [3] It is He who taught the honeybee which plant to suck. It is He p: 93
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who taught the ant how to preserve its winter resources. He has created the human body in such a way that it is automatically hematogenous. Yes, such a God is worthy of praise and gratitude. One of the peculiar characteristics of man is that he appreciates beauty, perfection and elegance, and expresses gratitude for favors and goodness. God, the Exalted, is worthy of praise on account of His Beauty and Perfection, and He is worthy of being thanked because of His goodness and favors. Of course, to be grateful to God is not inconsistent with expressing thanks to people provided that it is the command of God and in the way of God. Although anyone can show his appreciation for others in diverse ways, in reality he is praising the Source and Fountainhead. “Rabb al-‘alamin” means that the relationship between God and the creatures is a perpetual and close-knit relationship. “Rabb al-‘alamin” means that there is the possibility of growth and training for all. Not only the good but the bad also benefit from the divine favors. “To these and to those—to all We extend. ” [1] God says: “We assist all and have provided the ground for all so that each person could attain whatever aim he has. ” Since the world is the abode of prohibition and obstacles, it is natural that not everyone can attain his or her goal. “Rabb al-‘alamin” means that God is both the Ruler and the Manager of creation. The word “rabb” is derived from either
“ﺭَﺑَﻲَ”
“rabiya” which means “one who
bestows growth and training”, or from “rabba” which means “owner”. God is the Owner of the world as well as its Nourisher and Manager. “All creation and command belong to Him. Blessed is Allah, the Lord of all the worlds. ” [1] According to the traditions, the phrase “All praise belongs to Allah, the Lord of the Worlds” [2] is the best gratitude for the favors of God. Thus, it is enjoined to praise {hamd} God before any supplication or request is made of Him; otherwise, the supplication is defective. Not only is it mentioned at the beginning of supplication and adulation but the inhabitants of paradise also repeat the same phrase at the end of a task:
﴿ ﻭَﺁﺧِﺮُ ﺩَﻋْﻮَﺍﻫُﻢْ ﺃَﻥِ ﺍﻟْﺤَﻤْﺪُ ﻟِﻠّﻪِ ﺭَﺏﱢﱢ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ ﴾
“And their concluding call, ‘All praise belongs to Allah, the Lord of the all the worlds. ” [3]
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[1]: Surah Maryam 19: 65.
[2]: Surah al-An‘am 6: 164.
[3]: Surah Ta Ha 20: 50.
[1]: Surah al-Isra’ 17: 20.
[1]: Surah al-A‘raf 7: 54.
[2]: Surah al-Fatihah 1: 2.
[3]: Surah Yunus 10: 10.
“Ar-rahmani’r-rahim” {the All-beneficent, the All-merciful} Translating these two terms into Persian as “bakhshandeh-ye mehraban” is not a perfect and expressive translation because according to ‘Allamah Shahid Mutahhari, “bakhshandeh-ye mehraban” is the translation of the Arabic words jawad {generous} and ra’uf {kind}, and not rahman and rahim. And in principle, there have been no equivalent Persian terms for both these words. Although both
“ﺭﱠﱠﺣْﻢٰﻥ”
“rahman” and
“ﺭﱠﱠﺣﻴﻢ”
rahim have been derived from the root-word
“ﺭَﺣْﻤَﺔ”
“rahmah,” “rahman,” which encompasses the expansive beneficence of God, and is general and includes all human beings, however “rahim” is a mercy which will be showered only on those who are good as a reward for their good deeds. Thus, according to Imam
as-Sadiq (‘a) God is rahman in relation to all the creatures but He is rahim only to the believers. God has made mercy {rahmah} incumbent upon Himself: “He has made mercy incumbent upon Himself. ” [1] Similarly, the Prophet and the Book of Allah are also mercies for all of creation:
﴿ ﻭَ ﻣَﺎ ﺃَﺭْﺳﻠْﻦَٰﻙَ ﺇِﻟﺎ ﺭَﺣْﻤَﺔً ﻟﱢﱢﻠْﻊَٰﻟَﻤِﻴﻦَ ﴾
“We did not send you but as a mercy to all the nations. ” [2] His nourishment and training are based on mercy and His punishment and requital are like the stick of a teacher which is necessary in training. Forgiveness of sins, acceptance of repentance, concealment of people’s faults, and giving respite to compensate for the past are all manifestations of His all-encompassing mercy. In essence, creation is a manifestation of His mercy and whatever reaches every creature from Him is grace and mercy. Thus, all surahs of the Qur’an (with the exception of Surah at- Tawbah) begin with Bismillahi’r-rahmani’r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}. Ar-rahmani’r-rahim alongside rabb al-‘alamin means that the divine nourishment is based on grace and mercy. In the same manner, His teaching is also anchored on mercy and compassion: “The All-beneficent has taught the Qur’an. ” [3] And this is itself a lesson for us human beings that the teacher and trainer must be always benevolent and compassionate.
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[1]: Surah al-An‘am 6: 12.
[2]: Surah al-Anbiya’ 21: 107.
[3]: Surah ar-Rahman 55: 1-2.
“Maliki yawmi’d-din” {Master of the Day of Retribution} God is the Master of the Day of Retribution. He is both the Master {malik} and the Sovereign {malik}. The universe is an estate {milk} under His possession {malikiyyah} as well as a dominion {mulk} under p: 96
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His sovereignty and rule. His possession is comprehensive, encompassing everything. Even the government is under his possession: “Say, ‘O Allah, Master of all sovereignty! ’” [1] In the same token, man, in relation to the limbs of his body, is the master as well as sovereign and commander. The mastership of God is real, and not delegated and contractual. God is the Master of both the world and the hereafter. Yet, since man regards himself as the master of things and affairs in this world, he tends to become negligent of the Original Master. On that day when all causes will cease to exist, all relations will be abrogated and all tongues will be sealed, at that point, he will feel and discern the divine sovereignty well; for, he shall be addressed, thus: “To whom does the sovereignty belong today? ” [2] When man would just open his eyes, he will say: “To Allah, the One, the All-paramount. ” [3] The praying person who recites every day, “God the Master of the Day of Retribution” always remembers the Day of Resurrection and Reckoning. Before doing whatever work he intends to do, he first thinks about the book of accounts on the Day of Retribution.
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[1]: Surah Al ‘Imran 3: 26.
[2]: Surah al-Ghafir (or al-Mu’min) 40: 16.
[3]: Surah Ibrahim 14: 48; Surah al-Ghafir (or al-Mu’min) 40: 16.
The Arabic word “din” The Arabic word “din” has various meanings: 1. “Din” is the divine law and shari‘ah, as the Holy Qur’an says: “Indeed, with Allah religion is Islam. ” [4] 2. “Din” is deed and obedience, as the Holy Qur’an states, thus: “{Only} exclusive faith is worthy of Allah. ” [5] 3. “Din” as account and retribution, as this noble verse proclaims: “Master of p: 97
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the Day of Retribution. ” One of the names of the Day of Resurrection is “yawm ad-din”. That is, the day of punishment and reward, just as the Holy Qur’an narrates about those who deny the Day of Resurrection: “They ask, ‘When will be the Day of Retribution? ’” [1] Or, in describing that day the Qur’an says:
﴿ ﺛُﻢﱠﱠ ﻣَﺎ ﺃَﺩْﺭَﺍﻙَ ﻣَﺎ ﻳَﻮْﻡُ ﺍﻟﺪِّﻳﻦِ ٭ ﻳَﻮْﻡَ ﻟﺎ ﺗَﻤْﻠِﻚُ ﻧَﻔْﺲٌ ﻟِﻨَﻔْﺲٍ ﺷَﻴْﺌًﺎ ﻭَﺍﻟﺄﻣْﺮُ ﻳَﻮْﻣَﺌِﺬٍ ﻟِﻠﱠﱠﻪِ ﴾
“Again, what will show you what the Day of Retribution is? It is a day when no soul will be of any avail to another soul and all command that day will belong to Allah. ” [2] “Master of the Day of Retribution” is a warning and a caution—O praying one! Starting today, think of tomorrow; the day when “Neither wealth nor children will avail;” [3] the day when “Your relatives and your children will not avail you;” [4] the day when neither the tongue has the permission to ask an apology nor the mind the opportunity to think; the day when nothing will avail and benefit except the grace {lutf} of God. The placement of “Master of the Day of Retribution” alongside “the All-beneficent, the All-merciful” shows that fear and hope must go hand in hand and encouragement and punishment are together. As the Holy Qur’an says in another verse,
﴿ ﻧَﺒِّﺊْ ﻋِﺒَﺎﺩِﻱ ﺃَﻧِّﻲ ﺃَﻧَﺎ ﺍﻟْﻐَﻔُﻮﺭُ ﺍﻟﺮﱠﱠﺣِﻴﻢُ ٭ ﻭَﺃَﻥﱠﱠ ﻋَﺬَﺍﺑِﻲ ﻫُﻮَ ﺍﻟْﻌَﺬَﺍﺏُ ﺍﻟﺄﻟِﻴﻢُ ﴾
“Inform My servants that I am indeed the All-forgiving, the All-merciful, and that My punishment is a painful punishment. ” [5] And in yet another verse, p: 98
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God is described as: “acceptor of repentance, severe in retribution. ” [1] At any rate, “the All-beneficent, the All-merciful” is a giver of hope while “the Master of the Day of Retribution” elicits fear. The Muslim must be between fear and hope, apprehension and aspiration so as neither to feel proud nor to be hopeless of divine mercy.
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[4]: Surah Al ‘Imran 3: 19.
[5]: Surah az-Zumar 39: 3.
[1]: Surah adh-Dhariyat 51: 12.
[2]: Surah al-Infitar 82: 18-19.
[3]: Surah ash-Shu‘ara’ 26: 88.
[4]: Surah al-Mumtahanah 60: 3.
[5]: Surah al-Hijr 15: 49-50.
[1]: Surah al-Ghafir (or al-Mu’min) 40: 3.
“Iyyaka na‘bud wa iyyaka nasta‘in” {You {alone} do we worship and to You {alone} do we turn for help} “Iyyaka na‘bud” means that “We are servants of You alone and not of others. ” This sentence has two dimensions: One is the affirmation of servitude to Him and the other is the negation of servitude to other than Him. Yes, the perfect school {maktab} alongside faith in God necessitates denial of the taghut, and those who have faith in God but have accepted the hegemony of the taghuts are “half-Muslims” or perhaps not Muslims at all! Faith in God minus the denial of the taghut means a captive Muslim! In order to be relieved from the axis of shirk {polytheism}, one must seek refuge in the center of unity and power. Thus, while standing in prayer the person praying does not see himself alone by thinking of himself alone. Rather, as if representing all monotheists, he is saying: “O God! I alone am not deserving and worthy to have a meritorious worship. So, I have joined the other Muslims and we do worship and adore You together. I am not alone; rather, all of us seek assistance from You. Therefore, prayer in principle must be said in congregation, and individual prayer belongs to the p: 99
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next stage. The preceding verses gave us theoretical monotheism {tawhid} and the proper cognition of God, whereas this verse discusses devotional and practical tawhid. That is, we should not only recognize God in His Oneness, but we should also, in practice, worship Him alone and we should be monotheist. Why should you abandon God who is the All-beneficent, All- merciful, Sovereign, and Master, and subject yourself to the servitude of others? Be the servant of God alone, and not the servant of the West or the East, not the servant of gold and silver, and not the servant of the taghuts. You do not have even the right to serve and obey the righteous except in cases where God gives you the permission or command. For example, regarding His Prophet, God says: “Whoever obeys the Apostle certainly obeys Allah. ” [1] That is, if we obey our father and mother, it is because God commands us to do so and in doing so, we are actually obeying Him. By the dictate of reason, man must accept servitude to God only because we human beings are in love with perfection and in need of growth and nourishment. God is also the embodiment of all perfections and the Lord of all beings. If we are in need of benevolence and affection, then He is the All-beneficent and the All-merciful, and if we worry about the distant future, then He is the Controller and Master of that day. So, why should we go to others and seek help p: 100
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from them? “Iyyaka na‘bud” means that I am with the people, but I have no emotional attachment to other than You. Neither do I isolate myself from the congregation of Muslims for me to forget Your creatures nor am I be absorbed in the congregation that I would abandon You, the Creator. Rather, I know that the way toward the Creator passes through the creatures. “Iyyaka nasta‘in” means that although we make use of the causes and means You have placed in creation, I know that the effectiveness and efficiency of every cause and means is through Your hand. You are the One giving effect to the cause as well as the One rendering it futile. You bestow effect on something as well as take away its effect. You will is dominant over all laws and nature is subjected to Your will. “Iyyaka na‘bud” means that You alone are worthy of worship and that we worship You not on account of fear (of hell) and covetousness (for paradise) , but out of love and affection to You. Which beloved {mahbub} is closer and more compassionate to us than You? “Iyyaka na‘budu wa iyyaka nasta‘in” means that it is neither predestination {jabr} nor Divine Resignation {tafwid}. [1] As we say, “na‘bud” {we worship}, it follows that we have free will and since we say “nasta‘in” {we turn for help}, it means that we are needy and that all affairs are beyond our control. “Iyyaka na‘budu wa iyyaka nasta‘in” means that we perform the prayer in congregation and that p: 101
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we Muslims are standing in one line, in unison and solidarity as brothers and equals. “Iyyaka na‘bud” means: O God! I regard You as present and watching over me and so I am saying, “Iyyaka {You}” for the servant who regards himself in the presence of God, the Exalted, will benefit sooner. From the beginning of Surah al-Fatihah, we have been talking about God in third person, but in this part we are addressing Him in the second person (iyyaka {You}). Initially, we are acquainted with God and little by little we begin to reach toward Himself. And it is not only once but rather, as the conversation with one’s beloved is sweet and pleasant, we do repeat the address, “iyyaka” {You} (twice). O God! Although worship is incumbent upon us, in worshipping we are also in need of Your help:
﴿ ﻭَﻣَﺎ ﻛُﻨﱠﱠﺎ ﻟِﻨَﻬْﺘَﺪِﻱَ ﻟَﻮْﻟﺎ ﺃَﻥْ ﻫَﺪَﺍﻧَﺎ ﺍﻟﻠّﻪُ ﴾
“We would have never been guided had not Allah guided us. ” [1] Though to Him alone do we turn for help, seeking assistance from other than Him is permissible provided that it is by His leave. For example, man seeks the assistance of his own talents, faculties and mind, this is not repugnant to the principle of tawhid. God Himself thus commands us to cooperation
—“ﺗَﻌﺎﻭَﻧﻮﺍ”—
because life without cooperation and assistance is not possible. Hadrat ‘Ali (‘a) said to a certain person who was praying, “O God! Do not make me in need of people”: “This is not a correct sentence. Instead, you say, ‘O p: 102
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God! Do not make me in need of bad people’ because life without cooperation and assistance is impossible. ” Anyone who would sincerely say, “Iyyaka na‘bud,” has no more sense of pride, vanity and egoism, and he is obeisant and subservient to the divine commands. He knows that since God has bestowed so much grace upon him, the best of submissiveness must be shown in His presence. He would stand like an absolute servant in front of his Absolute Master and humbly say, “I am the servant and You are the Master. I have nobody else except You. But You have many others apart from me. You are needless of my worship. On the contrary, I am absolutely in need of Your grace and generosity, and I have to turn to You for help always. ”
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[1]: Surah an-Nisa’ 4: 80.
[1]: Divine Resignation {tafwid} means leaving man to his own devises and suspending the divine will from any effective role. {Trans. }
[1]: Surah al-A‘raf 7: 43.
“Ihdina’s-sirat al-mustaqim” {Guide us on the Straight Path} The caravan of creation is constantly moving toward God, the Exalted: “Toward Him is the return” [1] and man is also endeavoring and moving: “You are laboring toward your Lord” [2] and in every movement, there is only one straight path and all other paths are deviant. Islam has also determined both the path and guide for this movement, specified the destination, and given man the means of wayfaring. And it is us who have to choose which way to traverse. God has endowed the desire for growth, perfection and the quest for truth in the depth of the soul and the natural disposition of every human being. If they are nurtured in the light of the teachings of the prophets p: 103
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(‘a) , this desire and endeavor will earn the special favor of God: “As for those who are {rightly} guided, He enhances their guidance. ” [1] The Qur’an talks about two types of guidance. One is creational guidance {hidayat-e takwini} such as the guidance endowed the honeybee about how to suck the nectar of flowers and how to make honey. The other type of guidance is religious guidance {hidayat-e tashri‘i} which is specific to human beings and it refers to the instructions of the divine prophets (‘a).
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[1]: Surah al-Ma’idah 5: 18.
[2]: Surah al-Inshiqaq 84: 6.
[1]: Surah Muhammad 47: 17.
Which one is the Straight Path {Sirat Al-Mustaqim}? The word “sirat” which has been mentioned in the Qur’an more than 40 times means a path that is permanent, luminous and wide. There are numerous paths in the life of man one of which has to choose: The path of one’s desires; the path of people’s inclinations; the path of the taghuts; the path of our ancestors and the predecessors in terms of ethnic and racial fanaticisms; the path of satanic insinuations; the uncharted paths; and finally, the path of God and the divine saints. It is natural that the person who believes in God would choose the path of God and the divine saints alone because this path has merits which the other paths do not possess: • The straight path is the shortest route between two points. So, this is the fastest way to arrive at the destination. • The divine path is permanent. It is contrary to other paths which change everyday according to one’s desires or the desires of others. • There is only one way between two
points; there is only straight path. Other paths are different in one way or another. • It is the certain and harmless path. It is contrary to other paths where man is always under the threat of perdition. • This is the way that leads to the destination, i. e. the pleasure of God, in which there is no defeat and failure. • The straight path is the way of God: “Indeed my Lord is on a straight path. ” [1] • The straight path is the very path of the prophets (‘a): “You are indeed one of the apostles, on a straight path. ” [2] • The straight path is the path of servitude to God: “Worship Me. This is a straight path. ” [3] • The straight path is the path of trust and reliance on God: “And whoever takes recourse in Allah is certainly guided to a straight path. ” [4] Man should turn to God for help in choosing the path as well as in traversing and keeping on the path. It is just like an electric lamp that should continuously receive electricity from the main source in order to keep alight. Thus, not only the common people but also the prophets of God and the infallible Imams (‘a) have to pray to God to keep them on the straight path. Not only in prayer but rather in all conditions and in every task, whether it is in choosing one’s occupation or friend, in marriage and in studies, man should always pray to God to keep him on the
straight path. It is because there are many cases when a certain person has correct beliefs but he has shortcomings in practice at times even acting to the contrary. The straight path is the middle path of moderation. Imam ‘Ali (‘a) says:
ﺍَﻟْﻴَﻤِﻴﻦُ ﻭَ ﺍﻟﺸﱢﱢﻤﺎﻝُ ﻣَﻀَﻠﱠﱠﺔ ﻭٱﻟﻄﱠﱠﺮﻳﻖُ ٱﺍﻟْﻮُﺳْﻄﻰٰ ﻫِﻰَ ﺍﻟﺠﺎﺩﱠﱠﺓ.
“Left and right are deviations and the path of felicity is the middle way. ” [1] The straight path means to keep aloof from any sort of immoderation {ifrat} and profligacy {tafrit}; neither the denial of truth nor extremism in truth; neither predestination {jabr} nor Divine Resignation {tafwid}; neither individualism nor collectivism; neither mere theory nor mere practice; neither worldliness nor otherworldliness; neither negligence of the Truth (God) {haqq} nor disregard for the people {khalq}; neither intellectualism nor emotionalism; neither forbiddance of good deeds nor plunging into carnal desires; neither stinginess nor extravagance; neither covetousness nor flattery; neither fear nor impetuosity; etc. As a matter of fact, we have to always adopt the middle path of moderation in belief and thought as well as in behavior and action. In moving along the straight path, we have to always seek assistance from God because this path is narrower than a hair and sharper than a sword, and every moment, there is the danger of falling down. The one who will pass by the straight path on the Day of Resurrection is he who did not deviate from the straight path of God in the world whether in the form of intellectual deviations or practical and
moral deviations. One believes in predestination and attributes to God all actions, as if man has no role in charting his own destiny as if he is without control and will. And the other one regards himself as the sole actor of all his deeds, considering the hand of God as tied. One treats the heavenly leaders as common people while the other one elevates them to the status of divinity, considering al-Masih (the Christ) (‘a) as the son of God, nay God Himself! One maintains that ziyarah {paying homage} and tawassul [1] are acts of polytheism {shirk} while the other resorts to even a tree or a wall! Due to misplaced jealousy, one does not allow his wife to go out of the house while the other one, out of dastardliness, sends his wife to the alley and market without having proper Islamic modest dress {hijab}. All of the above are deviations from the course of the straight path. God says:
﴿ ﻗُﻞْ ﺇِﻧﱠﱠﻨِﻲ ﻫَﺪَﺍﻧِﻲ ﺭَﺑﱢﱢﻲ ﺇِﻟَﻰ ﺻِﺮَﺍﻁٍ ﻣﱡﱡﺴْﺘَﻘِﻴﻢٍ ﺩِﻳﻨًﺎ ﻗِﻴَﻤًﺎ ﴾
“Say, ‘Indeed my Lord has guided me to a straight path, the upright religion. ” [2] Elsewhere He states:
﴿ ﺟَﻌَﻠْﻨَﻜُﻢْ ﺃُﻣﱠﱠﺔً ﻭَﺳﻄﺎً ﻟﱢﱢﺘَﻜﻮﻧُﻮﺍ ﺷﻬَﺪَﺍﺀَ ﻋَﻠﻰ ﺍﻟﻨﱠﱠﺎﺱِ ﴾
“Thus We have made you a middle nation that you may be witness to the people. ” [3] It has been recorded in the traditions that the infallible Imams (‘a) used to say: “We are the straight path. ” That is, the actual and practical straight path, and the model and paradigm on how to traverse this path are the heavenly p: 107
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leaders. In their instructions regarding all aspects of life such as work, entertainment, studies, criticism, giving of charity, and expressions of interest, love, anger, and harmony, they have always admonished us to exercise moderation and equilibrium. These instructions have been recorded in the noble Usul al-Kafi under the heading, “Al-Iqtisad fi’l-‘Ibadat” {Moderation in Acts of Worship}. At this point, we shall quote some Qur’anic verses and Prophetic traditions in which moderation has been emphasized while going to extremes has been prohibited: • “Eat and drink, but do not waste. ” [1] • “Do not keep your hand chained to your neck, nor open it all together. ” [2] • “Those who, when spending, are neither wasteful nor tightfisted, and moderation lies between these {extremes}. ” [3] • “Be neither loud in your prayer, nor murmur it, but follow a middle course between these. ” [4] • “And those who are with him are hard against the faithless and merciful among themselves. ” [5] • “And maintain the prayer and give the zakah. ” [6] That is, keep your relationship with both the Creator {khaliq} by praying to Him and with the creatures (people) {makhluq} by giving zakat. • “And those who have faith and do righteous deeds…” [7] That is, both faith and conviction of the heart, and righteous deeds and behavior are required. • Although the Qur’an says, “And do good to the parents,” [8] in another place it states on the contrary: “ (But if they urge you to ascribe to Me as partner that of which you have no knowledge,) then do not obey them” [9] • “Be witnesses for the sake p: 108
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of Allah, even if it should be against yourselves” [1] and “And ill feeling for a people should never lead you to be unfair. ” [2] • On the night of ‘Ashura’ Imam al-Husayn (‘a) was praying intimately to God as well as sharpening his sword! • The pilgrims of the House of God are praying on the Day of ‘Arafah and the night preceding the Feast of Sacrifice {‘id al-qurban}, but on the day of the feast they have to go to the slaughterhouse and familiarize themselves with blood! • And finally, Islam is not one-dimensional and has not focused on only one aspect while neglecting others. Rather, it has paid attention to all the dimensions of life in a balanced manner.
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[1]: Surah Hud 11: 56.
[2]: Surah Ya Sin 36: 3-4.
[3]: Surah Ya Sin 36: 61.
[4]: Surah Al ‘Imran 3: 101.
[1]: Bihar al-Anwar, vol. 87, p. 3.
[1]: Tawassul: literally, to resort to intermediaries. Technically, it refers to the practice of petition prayer addressed to God through a holy personage such as a prophet {nabi} or a saint {wali}. {Trans. }
[2]: Surah al-An‘am 6: 161.
[3]: Surah al-Baqarah 2: 143.
[1]: Surah al-A‘raf 7: 31.
[2]: Surah al-Isra’ 17: 29.
[3]: Surah al-Furqan 25: 67.
[4]: Surah al-Isra’ 17: 110.
[5]: Surah al-Fath 48: 29.
[6]: Surah al-Baqarah 2: 43.
[7]: Surah al-Baqarah 2: 82.
[8]: Surah al-Baqarah 2: 83.
[9]: Surah al-‘Ankabut 29: 8.
[1]: Surah an-Nisa’ 4: 135.
[2]: Surah al-Ma’idah 5: 8.
“Sirat alladhina an‘amta ‘alayhim ghayri’l-maghdubi ‘alayhim wa lad-dallin”
“Sirat alladhina an‘amta ‘alayhim ghayri’l-maghdubi ‘alayhim wa lad-dallin” {The path of those whom You have blessed—such as have not incurred Your wrath, nor are astray} After asking for guidance along the straight path, the one praying beseeches God to keep him along that path which has been the path of those who have earned divine grace. In Surah an-Nisa’, verse 69 and Surah Maryam, verse 58, the Qur’an describes this group. Here, we shall cite below the former reference:
﴿ ﻭَ ﻣَﻦْ ﻳُﻄِﻊِ ٱﻟﺮﱠﱠﺳُﻮﻝَ ﻓَﺄُﻭﻟﺌِﻚَ ﻣَﻊَ ٱﻟﱠﱠﺬِﻳﻦَ ﺃَﻧْﻌَﻢَ ﺍﻟﻠﻪُ ﻋَﻠَﻴﻬِﻢ ﻣِﻦَ ٱﻟﻨﱠﱠﺒِﻴﱢﱢﻴﻦَ ﻭَ ٱﻟﺼﱢﱢﺪﱢﱢﻳﻘِﻴﻦَ ﻭَ ٱﻟﺸﱡﱡﻬَﺪﺍﺀ ﻭَ ٱﻟﺼﱠﱠﺎﻟِﺤِﻴﻦَ ﻭَ ﺣَﺴُﻦَ ﺃُﻭﻝٰﺋِﻚَ ﺭَﻓِﻴﻘًﺎ ﴾
“Whoever obeys Allah and the Apostle—they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous. ” [3] The person praying is invoking God to include him in the
ranks of the prophets, the truthful, the martyrs and the righteous. Aspiring for this path of the upright and pure ones protects from the peril of deviation and aberration, and their memory and reminiscence are always alive in the heart of the one praying.
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[3]: Surah an-Nisa’ 4: 69.
Who are those who are astray and have incurred the divine wrath? In the Qur’an, individuals such as the Pharaoh, Qarun (Korah) and Abu Lahab, as well as communities such as the peoples of ‘Ad and Thamud and the Children of Israel have been described as those who have incurred the divine wrath. In every prayer, we ask God for us not to be like these individuals and communities that have incurred divine anger and wrath in belief, morality and deeds. The Children of Israel whose account and civilization have been most frequently mentioned in the Qur’an, they were once superior to all the people of their time. Concerning them, God says: “I gave you an advantage over the nations. ” [1] But in spite of this advantage and superiority, they incurred the anger and wrath of God because of their reprehensible thoughts and actions. In this regard, the Qur’an states: “And they earned Allah’s wrath” [2] That is, this change in their fate was caused by the change in their behavior. The Jewish scholars distorted the heavenly commandments of the Tawrah (Torah): [3] “They pervert words (from their meanings). ” [4] The traders and the wealthy among them engaged in usury {riba’} and profiteering: “And for their taking usury…” [5] And in reply to the call for jihad and struggle, the common people p: 110
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refused to go to the battlefront out of self-preservation and fear, thus saying to Musa (‘a):
﴿ ﻓَﺎﺫْﻫَﺐْ ﺃَﻧﺖَ ﻭَﺭَﺑﱡﱡﻚَ ﻓَﻘَﺎﺗِﻠﺎ ﺇِﻧﱠﱠﺎ ﻫَﺎﻫُﻨَﺎ ﻗَﺎﻋِﺪُﻭﻥَ ﴾
“Go ahead, you and your Lord, and fight! We will be sitting right here. ” [1] The same intellectual and practical deviations made God removed them from the pinnacle of glory to the abyss of abjectness and ignominy. So, in every prayer, we have to implore God that we be not of the people who distorted the Book of Allah, the people who took usury, and the people who fled from war and jihad; similarly, that we should not be among the misguided ones; those who, like lost persons, are subject to abjectness and ignominy, and every moment, without having a prior aim, they wander about; they live as opportunists and have no will and power of their own. Those who are astray—“dallin”—are not like the blessed ones—“an‘amta ‘alayhim”—who have been included in the ranks of the prophets and the righteous, and are not like those who have incurred the divine wrath—“al-maghdubi ‘alayhim”—who are waging war against the religion of God. Instead, they are indifferent, indolent and comfort-seeking individuals who, like animals, are only thinking of the stomach and the flesh, without caring for truth and falsehood. For them, it makes no difference whether the prophets or the taghuts are ruling. What is important for them is that they live in material comfort and ease; anyone who likes may rule. This is the group of the misguided ones because they p: 111
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have not chosen a specific way for themselves. This verse, “Sirat alladhina an‘amta ‘alayhim ghayri’l-maghdubi ‘alayhim wa lad-dallin,” is the perfect showcase of tawalla {befriending the truthful ones} and tabarra {avoiding the people of falsehood}. At the end of Surah al-Fatihah, the person praying expresses his love, fondness and tawalla for the prophets, the martyrs and the righteous, as well as his disavowal {bara’ah} and renunciation {tabarra} of the misguided and those who have earned the divine wrath. This expression of aversion toward the deviant and those who have incurred the anger of God in every prayer makes the Islamic society firm and resistant to the acceptance of their rule. The Qur’an thus exhorts:
﴿ ﻟﺎ ﺗَﺘَﻮَﻟﱠﱠﻮْﺍ ﻗَﻮْﻣﺎً ﻏَﻀِﺐ ﺍﻟﻠﱠﱠﻪُ ﻋَﻠَﻴْﻬِﻢْ ﴾
“Do not befriend a people at whom Allah is wrathful. ” [1]
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[1]: Surah al-Baqarah 2: 47.
[2]: Surah al-Baqarah 2: 61.
[3]: Tawrah (Torah): the scripture revealed to Prophet Musa (Moses) (‘a) in its original form. {Trans. }
[4]: Surah al-Ma’idah 5: 13.
[5]: Surah an-Nisa’ 4: 161.
[1]: Surah al-Ma’idah 5: 24.
[1]: Surah al-Mumtahanah 60: 13.
Surah al-Ikhlas
The importance of Surah al-Ikhlas
In the prayer, after Surah al-Fatihah, one of the surahs of the Qur’an must be recited. The person praying might choose any surah; of course, with the exception of the four surahs in which prostration is obligatory. Among the surahs recited in prayer, Surah al-Ikhlas (or at-Tawhid) is preferable and in the traditions it is thus enjoined: “You have to read this surah in at least one of the rak‘ahs of prayer everyday so as to be among those who are praying. ” [2] In terms of importance, this surah is equal to one third of the Qur’an, nay one third of the Tawrah, Injil [3] and Zabur. [4] If this surah is also recited after the prayer as a p: 112
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prayer supplement, God shall give the person the goodness of this world and the hereafter. This surah is short, yet its content is very sublime. As Imam as-Sajjad (‘a) said, “Since He knew that meticulous and insightful individuals shall emerge in the future, God revealed this surah as well as the initial verses of Surah al-Hadid. Recital of this surah is enjoined not only in prayer. In fact, frequent recitation of it removes the evil of tyrants and ensures one’s house from mishaps and perils. Sa‘d ibn Mu‘adh, one of the companions and commanders of the army of the Messenger of Allah (S) , was buried in the cemetery of Baqi‘ in Medina. The Prophet (S) participated in the burial rites for him barefooted and saying: “Ninety thousand angels have come to participate in the burial of Sa‘d. ” The Prophet (S) asked Jibra’il (Archangel Gabriel) (‘a): “What is the reason behind your coming down as well as that of all these angels for the burial of Sa‘d ibn Mu‘adh? ” Jibra’il (‘a) replied: “In whatever state—standing, sitting, riding, or walking—he used to recite the surah, “Say, ‘He is Allah, the One’. ” Concerning the circumstances surrounding the revelation of this surah, we read that the Jews, Christians and the idol-worshippers asked the Prophet (S) about God: “Describe your God to us. ” In reply to them, the Prophet (S) recited this surah. This surah serves as the “identity card” of God.
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[2]: The traditions regarding the merits and importance of this surah have been recorded in Tafsir Burhan. In this volume, we shall only quote some of these traditions.
[3]: Injil: the scripture revealed to Prophet ‘Isa (Jesus) (‘a) in its original form. {Trans. }
[4]: Zabur: the scripture revealed to Prophet Dawud (David) (‘a) in its original form. {Trans. }
“Qul huwa’llahu ahad” Tawhid {monotheism} is the most fundamental principle of all heavenly religions and the p: 113
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prophets (‘a) have come to eliminate the effects of polytheism, disbelief and idol-worship and to invite mankind toward God. Tawhid is the spirit and kernel of the teachings of the prophets (‘a). Not only beliefs but also laws and morality revolve around the axis of tawhid. Tawhid is the frontier between faith {iman} and disbelief {kufr}, and entering the fortress of faith without acknowledgment of tawhid is not possible: “Say, ‘La ilaha illa’llah {There is no god but Allah}’ to attain success” [1] and “La ilaha illa’llah is My fortress; so, whoever enters My fortress is safe from My wrath. ” [2] This surah consists of the purest monotheist beliefs; hence, this surah is called Surah al-Ikhlas {Chapter: Purity}. This surah refutes the Christian belief in the Trinity, the polytheism of the Jews as well as the belief of the Arabs during the pre-Islamic period of ignorance who regarded the angels as the daughters of God. Tawhid means the purification of mind and action from any form of polytheism and associating partners with God; neither theoretical polytheism nor practical ostentation. Instead, both the motive and the action itself must be only for the sake of God. That is, He is One and has no substitute; He has neither similitude nor equal; He has neither limbs nor parts. That is, He is the Worshipped Being {ma‘bud} who is unique in everything. Thus, His Essence is beyond the comprehension and understanding of man. The reason behind His Oneness is that if there were also another “God”, this “God” would also p: 114
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have been supposed to send prophets to mankind to recognize and obey “Him”! The reason behind His Oneness is that at the time of danger, all human beings focus only on the One Being and their hearts testify to the fact that only One Being gives hopes to man amid all difficulties. The reason behind His Oneness is the harmony between the heaven and the earth, the universe and man, and the precise and orderly relations among all creatures. If you would ask three painters to draw a single rooster, for example, asking one of them to draw its head, the second one to draw its body, and the third one to draw its tail or feet, there would be no harmony among the three drawings when you place them together; one might be big while the other one might be small; one may have a dark color while the other one may have a light color. Yes, the harmony existing between the sun, moon, earth, water, wind, soil, mountain, desert, sea, and others, on one hand, and the needs of man, on the other, signifies that there is only One Creator. The human being inhales oxygen and exhales carbon dioxide. On the contrary, a plant absorbs carbon dioxide and releases oxygen. In this way, the needs of man and other livings creatures are met, and this harmony is the secret behind the life of men and plants. The needs of an infant are met through the love and affection of its parents, p: 115
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and the weariness of the day is removed through sleep at night. The water of the eye (tears) has been created salty and the water of the mouth (saliva) fresh. In this way, the salty water cleanses the eyes while the fresh water prepares the food for the processes of chewing and digestion. Instead of dying, the infant is taught to suck and even before it is born, its milk has been made available in the breasts of the mother. The food of some birds is located along the teeth of whales in the sea. And everyday, animals are satisfactorily provided with food. During the Battle of Jamal, a Bedouin Arab asked Hadrat ‘Ali (‘a) about the meaning of tawhid. The soldiers complained to him, saying that it was not the time for such questions. Nevertheless, the Imam (‘a) explained to him the meaning and interpretation of tawhid, and then said: “It is for this very meaning (of tawhid) that we are now fighting. ” [1] Yes, the struggle of the followers of truth throughout history has been for the sake of hoisting the banner of tawhid.
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[1]: Bihar al-Anwar, vol. 1, p. 202.
[2]: Bihar al-Anwar, vol. 3, p. 13.
[1]: Tafsir Nur ath-Thaqalayn, vol. 5, p. 709.
“Allahu’s-samad” {Allah is the All-embracing} “Samad” means impenetrable, indestructible and unchangeable. He is samad. So, He is not material or corporeal because all corporeal things experience change and destruction with the passage of time. Thus, He has no body that can be seen by the eyes or such an attractive force that, though unseen, has corporeality. He is samad, the Impenetrable Force whose will pervades and penetrates all p: 116
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things. He is samad, the Indestructible, the Honorable from whom all honors come and whatever honor and power anyone has emanates from Him. He is not in need of anybody or anything but everything is in need of Him. He is samad, the Absolute Perfect Being, nay the Absolute All-perfect Being who possesses all excellences at the apex of their perfection. In order to attain perfection, all beings are in need of His grace, but He is and will not be in need of any being. His Command is above all other commands and His Will is above all other wills. He is in need of neither sleep nor assistance and partners in doing His work. He is samad, and in a nutshell, He is the Needless God who is always needed by all.
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“Lam yalid wa lam yulad” {He neither begat nor was begotten} He is the Creator of all beings and is not the one who gave birth to them. His work is not reproduction such as “reproducing Himself”. It is instead bringing something into being from non-being or nothing. In the case of the mother who gives birth to a child, the infant belongs to her genus and is like her, i. e. a human. But with respect to God, it is impossible for an equal and similar being to be begotten by Him or for Him to have been begotten: “Nothing is like Him. ” [1] This sentence is against the belief of the Christians who believe in ‘Isa (‘a) as the son of God, and treat p: 117
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him like God. In the same vein, this verse negates the belief of the polytheists who imagined that the angels were the daughters of God by saying: “God has never begotten a child, whether a girl or a boy! ” Nothing is to be begotten unless that the one who begot is preeminent and superior to the begotten one, not to mention the fact that the one who begot existed prior to the begotten one! His existence is not like the sprouting of the fruit from the flower; the tree from the seed; the water from the cloud; the fire from the wood. It is not like the emergence of words from the mouth; or the script from the pen. It is not like the emission of scent from the flower, or taste from food. It is not like the flashing of an idea from the mind, or intuition from the heart. It is not like the appearance of heat from fire or cold from snow. He exists but is similar to nothing and no one. He is neither in anything nor is anything in Him. His relationship with things is not like that of a parent to his child. It is rather the relationship of the Creator {khaliq} with the creature {makhluq}.
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[1]: Surah ash-Shura 42: 11.
“Wa lam yakun lahu kufuwan ahad” {Nor has He any equal} He has no equal in being, perfection and action. He is One and no one is similar to Him. He is the One and Only and He has neither spouse nor offspring! He has no equal to be His p: 118
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assistant and partner. How could man dare to regard His creature as His partner and commit this grievous inequity against Him? “Polytheism is indeed a great injustice. ” [1] O praying one! Do not consider others as His partners and associates in the favors that He bestows upon you, nor attribute to other than Him the things you do. Why do you think of attracting the attention of those who are like you—weak and needy? Try to win the favor of God instead who has no equal, weakness and need. At the end of the surah, we shall take a cursory glance at its sublime content:
﴿ ﻗُﻞْ ﻫُﻮَ ﺍﻟﻠﱠﱠﻪُ ﺃَﺣَﺪ ﴾
That is, He is One in Essence as well as in Attributes. So, He is also One in worthiness to be the Worshipped Being {ma‘bud}.
﴿ ﺍﻟﻠﱠﱠﻪُ ﺍﻟﺼﱠﱠﻤَﺪُ ﴾
That is, He is free from want and all things are in need of Him, and He is Alone in being free from want.
﴿ ﻟَﻢْ ﻳَﻠِﺪْ ﴾
That is, He does not reproduce an equal for Him to have a peer and a match.
﴿ ﻭَ ﻟَﻢْ ﻳُﻮﻟَﺪْ ﴾
That is, He is the First and the Last. He is not created to have emerged from something.
﴿ ﻭَ ﻟَﻢْ ﻳَﻜُﻦ ﻟﱠﱠﻪُ ﻛﻔُﻮﺍً ﺃَﺣَﺪُ ﴾
That is, He has neither equal nor spouse; neither peer nor partner. This surah negates all layers of polytheism, superstitions, delusions, and deviant beliefs from the Sacred Essence of God, while presenting to us pure and pristine tawhid. According to the traditions, the verses of this surah are p: 119
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the interpretation of each other. [1] They describe God in a step-by-step process: First step: Say, “He is my God. He is beyond the comprehension of the human mind and intellect, and He is hidden and absent from any vision. ” At this stage, all the attention is focused on the Essence of God and not on His Attributes. The Essence alone is enough for His being the Beloved {mahbub} and the Worshipped Being {ma‘bud}. Hadrat ‘Ali (‘a) says:
ﻭَ ﻛَﻤﺎﻝُ ﺍﻟﺎِﺧْﻠﺎﺹِ ﻧَﻔْﻰُ ﺍﻟﺼﱢﱢﻔﺎﺕِ ﻋَﻨْﻪ
. That is, perfect sincerity is that you worship Him without taking into account His Attributes. [2] That is, you worship God for the sake of Himself and not on account of the favors that have been given to you. Second step: “He is Allah, the Worshipped Being who possesses all perfection. ” In this stage, the Essence and Attributes are considered together. “Allah” is the Essence that possesses all the good Attributes, and thus He is worthy of worship and devotion. As the Qur’an states,
﴿ ﻭَ ﻟﻠﱠﱠﻪِ ﺍﻟﺄَﺳﻤَﺎﺀُ ﺍﻟﺤُْﺴﻨﻰ ﻓَﺎﺩْﻋُﻮﻩُ ﺑﻬَﺎ ﴾
“To Allah belong the Best Names, so supplicate Him by them. ” [3] Knowing God through the Attributes is the second step in which “Allah” is the comprehensive word for all those Attributes. Considering God by way of the Attributes is a means that is manifested in the supplications, especially in the Du‘a’ Jawshar Kabir where we address God through a thousand Attributes. Third step: “He is One and Unique in Oneness. ” In this stage, tawhid is discussed—tawhid in Essence and Attributes. His Essence is One and His p: 120
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Attributes are Unique and Unparalleled. The existence of His Essence and His Attributes are one and the same; not that His Attributes are a separate existence added to His Essence. He is One who has no second or third. The numerical “one” {wahid} is different from oneness as a qualitative concept {ahad}. The Qur’an says: “God is ahad and not wahid. ” He is “One” (ontologically) and not “one” (numerically) which may have a second or a third of its kind. Fourth step: “God is free from want. ” In this stage, the freedom from want which is the pivot of the Divine Essence and Attributes is an important description of God. In addition, it is not just in the form of a predicate, stating: “Allahu samad”. It is rather in the form of a fixed description of “Allah” and because of this, the word “Allah” is hereby repeated: “Allahu samad”. He is One but not in need. Other than Him are many, but all the needs and attention of all those who are needy are geared toward that Independent One! Fifth step:
﴿ ﻟَﻢْ ﻳَﻠِﺪْ ﻭَﻟَﻢْ ﻳُﻮﻟَﺪْ ٭ ﻭَﻟَﻢْ ﻳَﻜُﻦْ ﻟَﻪُ ﻛُﻔُﻮًﺍ ﺃَﺣَﺪٌ ﴾
This stage, according to the traditions, is the interpretation of “ﺍﻟﺼﱠﱠﻤَﺪ”. He is not in need of begetting a child. Neither is He in need of a father and a mother to beget Him, nor of a spouse, associate and partner to assist Him in His work. If He were ever born, then He would not be the First, and if He ever gave p: 121
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birth, then He would not be eternal because He would be prone to diminish and dwindle. If He ever had an equal and a peer, then He would not be unrivalled. He is free and exempt from all these things.
﴿ ﺳُﺒْﺤَﺎﻥَ ﺍﻟﻠﱠﱠﻪِ ﻋَﻤﱠﱠﺎ ﻳُﺸﺮِﻛُﻮﻥَ ﴾
“Clear is Allah of any partners that they may ascribe {to Him}! ” [1]
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[1]: Surah Luqman 31: 13.
[1]: Tafsir Nur ath-Thaqalayn, vol. 5, p. 714.
[2]: Najh al-Balaghah, “Khutbah at-Tawhid”.
[3]: Surah al-A‘raf 7: 180.
[1]: Surah at-Tur 52: 43.
Bowing Down {ruku‘} and Prostration {sujud}
Bowing down {ruku‘} Bowing down {ruku‘}
is an essential pillar of prayer. Performing it in an excessive or inadequate manner, whether intentional or unintentional, renders the prayer invalid. The word “rak‘ah” {circle} which is used in counting the cycles of prayer is derived from the word “ruku‘”. The tribe of Thaqif requested that the Prophet (S) excuse them from performing ruku‘ and prostration {sujud} in prayer, saying: “Bending down for us is a shame. ” This verse was revealed:
﴿ ﻭَ ﺇِﺫَﺍ ﻗِﻴﻞَ ﻟَﻬُﻢُ ﺍﺭْﻛَﻌُﻮﺍ ﻟﺎ ﻳَﺮْﻛَﻌُﻮﻥَ ﴾
“When they are told, ‘Bow down,’ they do not bow down! ” [2] Others bow and show reverence in front of human beings like themselves, but you have to bow down and show reverence solely to your Creator. When the verse, “So celebrate the Name of your Lord, the All-supreme,” [3] was revealed, the Prophet (S) ordered: “Show reverence to God while you are in ruku‘ and recite this dhikr {remembrance or glorification}:
ﺳُﺒْﺤﺎﻥَ ﺭَﺑﱢﱢﻲَ ٱﻟْﻌَﻈﻴﻢِ ﻭَ ﺑِﺤَﻤﺪﻩِ
Subhana rabbiya’l-‘azim wa bihamdih. “Glory be to my Lord, the Great, and praise belongs to Him. ” [4] We read in the traditions: “Ruku‘ is the sign of courtesy {adab} while the sujud is the symbol of nearness {qurb} to p: 122
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God. Once you do not perform the gesture of courtesy properly, you cannot be ready for the stage of nearness. ” [1] Ruku‘ is the means of repentance {tawbah}, penitence and asking forgiveness in the presence of God:
﴿ ﻓَﺎﺳﺘَﻐْﻔَﺮَ ﺭَﺑﱠﱠﻪُ ﻭَ ﺧَﺮﱠﱠ ﺭَﺍﻛِﻌﺎً ﻭَ ﺃَﻧَﺎﺏ ﴾
“Whereat he (David) pleaded with his Lord for forgiveness, and fell down bowing and repented. ” [2]
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[2]: Surah al-Mursalat 77: 48. See Bihar al-Anwar, vol. 85, p. 100.
[3]: Surah al-Waqi‘ah 56: 74.
[4]: Jami‘ al-Ahadith, vol. 2, p. 922.
[1]: Bihar al-Anwar, vol. 85, p. 108.
[2]: Surah Sad 38: 24.
The effects of ruku‘ Imam al-Baqir (‘a) says: “Anyone who perfectly performs his ruku‘ perfectly will be safe from the horror of the grave. ” [3] The more we bow down in humility to God, the more we shall have the power to confront the Satan and satanic ones. Imam as-Sadiq (‘a) says: “Long ruku‘ and sujud makes Iblis angry, saying, ‘Woe to me! With such quality of servitude, the people will no longer obey me. ” [4] God says to the angels: “See my servants, how they express reverence to Me and they kneel down in front of Me. I shall also exalt them and give them honor and glory. ” [5] Imam as-Sadiq (‘a) says: “A long ruku‘ and sujud have effects on the longevity of life. ” [6]
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[3]: Wasa’il ash-Shi‘ah, vol. 4, p. 928.
[4]: Wasa’il ash-Shi‘ah, vol. 4, p. 928.
[5]: Jami‘ al-Ahadith, vol. 5, p. 203.
[6]: Wasa’il ash-Shi‘ah, vol. 4, p. 928.
The etiquette of performing ruku‘ We read in the traditions that during ruku‘ the blessed back of the Messenger of Allah (S) would be so bent and so straight that if a drop of water was poured on his back, it would remain in the center of his back and not fall to either side. ” [7] It is thus enjoined: “During ruku‘ stretch your neck as if to say: ‘I have accepted the faith even if I am beheaded in His way. ” [8] Among p: 123
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the other etiquettes of performing ruku‘ is that men have to position their elbows outwardly like the wings of a bird and not to attach them to their flanks. We have to place the palms of our hands on our knees and spread our fingers. The feet must be aligned, neither one of them should be placed forward nor backward. Between the feet there must be the distance of about one hand span. During ruku‘ one must look between the feet and after the recital of the dhikr for ruku‘, while still in the position of ruku‘ one must invoke blessings {salawah} upon Muhammad and his progeny (‘a). Of course, repetition of the dhikr for ruku‘ at least thrice has been recommended and is preferred. [1]
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[7]: Wasa’il ash-Shi‘ah, vol. 4, p. 942.
[8]: Wasa’il ash-Shi‘ah, vol. 4, p. 942.
[1]: All these etiquettes are recorded in Wasa’il ash-Shi‘ah, vol. 4, pp. 920-943.
The ruku‘ of the saints of God Imam as-Sadiq (‘a) says: “Hadrat ‘Ali (‘a) would make his ruku‘ so long that his legs would perspire. ” [2] Imam ‘Ali (‘a) himself thus says in the first sermon of Nahj al-Balaghah: “God has angels who are always in the state of ruku‘ and will never rise up {qiyam}. ” Of course, tiredness and hunger are not applicable to the angels. So, those who are gnostics and lovers of God and who perform such long ruku‘ persuade the angels to praise God. This is the state of the saints of God. Yet, what about us? The Prophet (S) was once sitting in the mosque when a certain man entered and stood in prayer, but his ruku‘ and sujud were defective and done very quickly. The Prophet (S) said: “He is p: 124
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like a crow that would peck and go. If he departs from this world with such a state of prayer, he will not have died under my religion. ” [1]
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[2]: Bihar al-Anwar, vol. 85, p. 110.
[1]: Wasa’il ash-Shi‘ah, vol. 4, p. 922.
The history of sujud
After creating Adam (Adam) (‘a) , God ordered the angels to prostrate before him. All of them prostrated except Iblis. [2] On account of this defiance, God expelled him from His Presence. The Qur’an mentions this episode repeatedly and we know that repetitions in the Qur’an are not without wisdom. It is as if it wants to say: “O man before whom all the angels prostrated! Why do you not prostrate before God, the Creator? O man! Iblis was expelled for refusing to prostrate before you. Once you refuse to prostrate before God, what can you expect? “Iblis did not prostrate before you. He was saying: ‘I am superior to man. ’ Can you afford to say: ‘I am superior to God’? You—who were once non-existent and once you came into the world, weakness and impotence enveloped your entire being, and in the end you shall also humbly depart from this world—how could you dare to be proud in front of the Creator of the universe? At any rate, the first commandment of God after the creation of man was the command of prostration.
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[2]: Of course, sujud is solely for God and man was merely assumed the qiblah of the angels.
The importance of sujud • Sujud is the best position of man in the presence of God. • Sujud is the best way to attain nearness to God: “But prostrate and draw near {to Allah}! ” [3] • A sign of the loyal Companions of the Prophet (S) was that the effect of p: 125
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prostration could be seen on their foreheads: “Their mark is {visible} on their faces, from the effect of prostration. ” [1] • Sujud makes man harmonious and concordant with all of creation. This is because all creatures in heaven and on earth—from the stars to the plants—prostrate and are humble before God: “To Allah prostrates whatever is in the heavens and whatever is on the earth,” [2] and “And the herb and the tree prostrate {to Allah}. ” [3] • Sujud means harmony with the angels of God. Hadrat ‘Ali (‘a) says: “There is no layer of the heavens without having therein a group of angels in the state of sujud. ” [4] • Sujud is the highest degree of obedience and servitude because man places on the earth the loftiest part of his body, i. e. his forehead, and expresses humility and impotence in the presence of the Omnipotent Authority. • Sujud is the most sublime station for the noblest men and women of the world. God commanded His Prophet (S) to prostrate, and that was not only during daytime but also during the night: “And worship Him for a watch of the night and glorify Him the night long. ” [5] And in addressing Hadrat Maryam (Saint Mary) —that pure and devoted woman—He says: “O Mary, be obedient to your Lord, and prostrate. ” [6] • Sujud comes after the ruku‘. It is a more perfect and higher stage than ruku‘, and brings the person praying to the peak of humility. As such, ruku‘ and sujud are usually mentioned together in the Qur’an. For example, p: 126
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“O you who have faith! Bow down and prostrate yourselves,” [1] and “You see them bowing and prostrating {in worship}. ” [2] • Sujud is the symbol of faith in the divine signs: “Only those believe in Our signs who, when they are reminded of them, fall down in prostration. ” [3] • Nightly prostration is one of the signs of the righteous servants of God: “The servants of the All-beneficent are… those who spend the night with their Lord, prostrating and standing {in worship}. ” [4] • Sujud is the adornment of prayer. So, perform it properly. Imam as-Sadiq (‘a) says: “Whenever you perform prayer, perform the ruku‘ and sujud well as God will give seventy times the reward or even more. ” [5] • Sujud is the source of pride of God to the angels, and thus, it entails His favor such that in every sujud, one of man’s sins is forgiven and a great reward is recorded for him. [6] Hadrat ‘Ali (‘a) said: “If man only knew what mercy envelopes him at the time of sujud, he would never raise up his head from that state. ” [7] • Sujud extinguishes the spirit of egoism and pride, and delivers man from vanity. [8] • The Prophet (S) used to say: “On the Day of Resurrection, I will identify my ummah by the mark of prostration that they have on their foreheads. ” [9] That portion of the earth on which prostration was made will testify to the devotion of man on the Day of Resurrection [10] and even in the world, a radiant point connect it to the p: 127
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heavens. [1] • As in the case of ruku‘, long prostrations result in the permanence of favors and longevity. [2] • Sujud is so important that God commands a great Prophet (S) such as Ibrahim (Abraham) (‘a) , to cleanse Masjid al-Haram for those who perform the circumambulation {tawaf} of the Ka‘bah, ruku‘ and sujud. [3]
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[3]: Surah al-‘Alaq 96: 19.
[1]: Surah al-Fath 48: 29.
[2]: Surah an-Nahl 16: 49.
[3]: Surah ar-Rahman 55: 6.
[4]: Nahj al-Balaghah, Sermon 91.
[5]: Surah al-Insan 76: 26.
[6]: Surah Al ‘Imran 3: 43.
[1]: Surah al-Hajj 22: 77.
[2]: Surah al-Fath 48: 29.
[3]: Surah as-Sajdah 32: 15.
[4]: Surah al-Furqan 25: 63-64.
[5]: Bihar al-Anwar, vol. 85, p. 139.
[6]: Jami‘ al-Ahadith, vol. 5, p. 466.
[7]: Jami‘ al-Ahadith, vol. 5, p. 482.
[8]: Jami‘ al-Ahadith, vol. 5, p. 453.
[9]: Musnad Ahmad ibn Hanbal, vol. 4, p. 189.
[10]: Jami‘ al-Ahadith, vol. 5, p. 189.
[1]: Mustadrak al-Wasa’il, vol. 4, p. 485.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 928.
[3]: Surah al-Baqarah 2: 125: “We charged Abraham and Ishmael {with its upkeep, saying}, ‘Purify My House for those who go around it, for those who make it a retreat and for those who bow and prostrate. ”
The wisdom behind sujud
The Commander of the Faithful ‘Ali (‘a) was asked concerning the wisdom behind sujud. The Imam (‘a) said: “The first sujud means that I was dust in the beginning, and as I raise my head from sujud, it means that I came to the world from the dust. The second sujud means that I will again return to the soil, and as I raise my head from sujud, it means that on the Day of Resurrection I will rise up from the grave and be summoned. ” [4] Imam as-Sadiq (‘a) says: “Since sujud is for God, it must therefore not be done on anything that is eaten or worn which draws the attention of materialists. Sujud must remind man of God, not the stomach, clothing and material things. ” [5] We read in the hadith that the reason behind the prostration for forgetfulness {sujud sahwi} for unintentional excess and deficiencies (in the number of any essential pillar of the prayer) or misplaced utterance, standing and sitting is that Iblis distracted your attention and created disorder in your prayer. Therefore, after prayer you perform two prostrations so as to rub his nose in the ground and to inform him that every time he p: 128
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creates disorder, you will again perform prostration before God. [1] Hadrat ‘Ali (‘a) said: “The external appearance {zahir} of the sujud is the placing of the forehead on the ground with sincerity and humility, but its esoteric essence {batin} is the detachment of the heart from all perishable things, attachment of the heart to the eternal abode, and relief from pride, fanaticism and all worldly attachments. [2]
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[4]: Bihar al-Anwar, vol. 85, p. 139.
[5]: Al-Faqih, vol. 1, p. 282.
[1]: Al-Wafi, vol. 8, p. 992.
[2]: Mustadrak al-Wasa’il, vol. 4, p. 484.
The etiquette of performing sujud We shall point out some of the rules of etiquette of performing sujud as recorded in the traditions: [3] After ruku‘ in preparation for the performance of sujud, the hands must be placed first on the ground before the knees. During the sujud the hands must be placed parallel to the ears. For men, the elbows must not be placed on the ground and must remain open on both sides like wings. Not only the forehead but also the nose must be placed on the ground. In between the two prostrations, the person praying must place his left foot under the right foot in such a manner that the weight of his body is on the left side because the left is the symbol of falsehood while the right is the symbol of truth. During sujud the person praying, apart from the obligatory recital, has to send salawah, supplicate and weep out of fear of God. While rising from sujud, he has to recite takbir and during the recital of takbir, he has to raise both his hands.
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[3]: These traditions have been recorded in Wasa’il ash-Shi‘ah, vol. 4, pp. 950-980.
The soil of Karbala’ Although sujud on any ground, nay on any clean stone and wood,
is permissible and correct, the soil {turbah} of Imam al-Husayn has great merits. It is said that Imam as-Sadiq (‘a) would not prostrate on anything but the soil of Karbala’. Sujud on the soil of Karbala’ tears away seven types of veils {hijabs} (that separate man from the Source of Light). It uplifts the prayer and makes it accepted. It also brings the person praying out of the abyss of material things, and acquaints him with jihad, blood and martyrdom. Sujud on the soil of al-Husayn (‘a) means prayer accompanied by divine guardianship {wilayah}. Sujud on the soil of al-Husayn (‘a) means prayer accompanied by martyrdom. Sujud on the soil of al-Husayn (‘a) means commemorating the memory of the martyrs of Karbala’ who offered their blood for the sake of prayer and in the way of prayer. Sujud on the soil of al-Husayn (‘a) means that every day is ‘Ashura’ and everyplace is Karbala’. Sujud on the soil of al-Husayn (‘a) means that in the struggle against falsehood, one should offer his head and soul, but not subject himself to humiliation. Yes, the shrine of al-Husayn (‘a) is one of the gardens of heaven and one of its gate. Supplication under the dome of al-Husayn (‘a) is accepted and prayer in that place is beloved and accepted. If the beads of a rosary {tasbih} made from the soil of Karbala’ are rotated in the hands, there shall be the reward of reciting “subhan Allah” {glory be to Allah} for the owner even if he
is silent. If he does dhikr {the remembrance of God} and uses the rosary, there shall be 70 times the reward for each dhikr. The importance of Karbala’ as mentioned in the traditions is not concealed so as for it to encompass so far as four miles away from the shrine of Imam al-Husayn (‘a). [1]
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[1]: The subjects of this discussion have been recorded in the traditions of the book, Kamil az-Ziyarat, Section 89 onward.
Prostration of thanks {sujud shukr} Prostration is not exclusive to prayer. In fact, it is also discussed in other areas and it is even obligatory sometimes such as after the recital of one of the verses for which prostration is obligatory. One of the ways of expressing gratitude is the prostration of thanks {sujud shukr} which is highly recommended. Sujud shukr means giving thanks for the incessant divine blessings which have been showered upon us and our family. Imam as-Sadiq (‘a) says: “Whenever you remember a blessing, place your forehead on the ground as a token of thanks and if you see that the people are looking at you, as a respect for that favor, bend a little bit. ” [2] The Holy Prophet (S) was seen dismounting a camel. He performed prostration five times and said: “Jibra’il came down to me and gave me five types of insight, and for every insight I made sajdah. ” [3] Hadrat ‘Ali (‘a) sometimes would faint while performing sujud shukr [4] and it has been narrated from the Imam of the Time (‘a) that the most necessary of the recommended acts {sunnah} is sujud shukr. [5] During the sujud shukr any dhikr or supplication is permissible, but the recital of “shukran lillah” p: 131
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{thanks to Allah} and “al-hamdulillah” {all praise belongs to Allah}, and remembrance of the great blessing of the guardianship {wilayah} of the Ahl al-Bayt (‘a) are recommended. [1] God said: “The reward of the person who performs sujud shukr is that I also give thanks to him. ” [2] Although there is a specific time and place for sujud shukr, the best time nevertheless is after every prayer as a supplement to the prayer.
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[2]: Al-Wafi, vol. 8, p. 825.
[3]: Muhajjah al-Bayda’, vol. 1, p. 346.
[4]: Jami‘ al-Ahadith, vol. 5, p. 459.
[5]: Jami‘ al-Ahadith, vol. 5, p. 453.
[1]: Jami‘ al-Ahadith, vol. 5, p. 469.
[2]: Al-Faqih, vol. 1, p. 334.
The blessings of sujud shukr Many blessings and benefits of sujud shukr have been mentioned in the traditions. We shall briefly state some of them below: If there is deficiency in prayer which is not removed through the recommended and optional prayers, sujud shukr will compensate for it. It entails the pleasure of God and removes the distance between man and God. Supplication during the sujud shukr is recommended and has the reward of ten salawats and the removal of ten major sins. Concerning the station and status of sujud shukr, it is enough to say that God would be proud of it and express this pride to the angels. [3]
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[3]: Al-Faqih, vol. 1, p. 331.
The prostrations of the saints of God Imam as-Sadiq (‘a) says: “The reason behind Ibrahim’s (‘a) attainment of the station of Friend of Allah {khalilullahi} was his many prostrations on the ground. [4] On the night when Hadrat ‘Ali (‘a) was supposed to sleep on the bed of the Holy Prophet (S) in order to protect him from the swords of his enemies, he asked the Messenger of Allah (S): “If I do so, will your life be safe from danger? ” When the Prophet (S) gave an p: 132
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affirmative reply, Hadrat ‘Ali (‘a) smiled and performed sujud shukr as a gesture of gratitude for this opportunity. [1] When the head of Abu Jahl, leader of the polytheists, was brought to the Prophet (S) , he performed sujud shukr. [2] Imam as-Sajjad (‘a) would perform sujud shukr as an expression of thanks. Whenever a calamity was taken away from him or he initiated the reconciliation between two Muslims, he would make sujud shukr. His sujud was so long that he would perspire profusely. [3]
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[4]: Bihar al-Anwar, vol. 85, p. 163.
[1]: Al-Wafi, vol. 8, p. 882.
[2]: Jami‘ al-Ahadith, vol. 5, p. 475.
[3]: Bihar al-Anwar, vol. 85, p. 137.
Some points 1. The place of prostration is so important in that we thus read in the traditions: “After prayer, touch the place of prostration with your hand and apply it to your face and body in order to remain safe from diseases, plagues and unpleasant things. ” [4] 2. Try not to forget sujud shukr after the maghrib {dusk} prayer as the supplication after it is accepted. [5] Imam as-Sadiq (‘a) said: “Anyone who performs prostration between the adhan and iqamah and thus says while in prostration, “I do prostrate before You humbly, submissively and meekly,” God will place love for him in the hearts of the believers and fear of him in the hearts of the hypocrites {munafiqin}. [6] 3. Prostration is solely for God and it is not permissible to prostrate before anyone including the Prophet of Allah (S) , [7] let alone in front of the graves of the Imams (‘a) and their descendants {imamzadehs}, in front of which some people do prostrate as an expression of respect. When a group of Muslims migrated to Abyssinia, the infidels p: 133
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of Mecca dispatched a delegation to King Negus in order for him not to accommodate the Muslims in his country and thus expel them. In accordance with the customs at that time, the representative of the Quraysh prostrated before the Negus (king of Abyssinia). On the contrary, the Muslim representative, Ja‘far, the brother of Hadrat ‘Ali (‘a) , did not prostrate, saying: “We do not prostrate to anybody except God. ” [1] The prostration of Hadrat Ya‘qub (Jacob) (‘a) and his sons to Hadrat Yusuf (Joseph) (‘a) was also not for Yusuf but for God as a token of gratitude for the blessing of reunion with Yusuf: “And they fell down prostrate before him. ” [2]
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[4]: Safinah al-Bahar.
[5]: Wasa’il ash-Shi‘ah, vol. 4, p. 1058.
[6]: Wasa’il ash-Shi‘ah, vol. 4, p. 633.
[7]: Wasa’il ash-Shi‘ah, vol. 4, p. 986.
[1]: Musnad Ahmad ibn Hanbal, vol. 1, p. 461.
[2]: Surah Yusuf 12: 100.
Dhikr at-Tasbih
“Subhan Allah” {glory be to Allah}
While in ruku‘ and sujud, the person praying glorifies God. When the verse, “So celebrate the Name of your Lord, the All-supreme,” [3] was revealed, the Prophet (S) thus said: “Apply this command to your ruku‘ and say:
ﺳُﺒْﺤﺎﻥَ ﺭَﺑﱢﱢﻲَ ٱﻟْﻌَﻈﻴﻢِ ﻭَ ﺑِﺤَﻤﺪﻩِ
Subhana rabbiya’l-‘azim wa bihamdih. “Glory be to my Lord, the Great, and praise belongs to Him. ” And when the verse, “You are laboring toward your Lord, the Most Exalted,” [4] was revealed, he (S) said: “Apply this command to your sujud and say:
ﺳُﺒْﺤﺎﻥَ ﺭَﺑﱢﱢﻲَ ٱﻟﺎَﻋْﻠﻰٰ ﻭَ ﺑِﺤَﻤﺪﻩِ
Subhana rabbiya’l-a‘la wa bihamdih. “Glory be to my Lord, the Exalted, and praise belongs to Him. ” [5]
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[3]: Surah al-Waqi‘ah 56: 74.
[4]: Surah al-A‘la 87: 1.
[5]: Tafsir al-Mizan, vol. 19, p. 160.
The station of tasbih Glorifying {tasbih} and exalting {tanziyyah} God are the root of all authentic Islamic beliefs and thoughts: Tawhid means regarding God as free from any taint of polytheism: “Clear is Allah of any partners that they may ascribe p: 134
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{to Him}! ” [1] Justice {‘adl} means considering God as free from any form of injustice: “They said, ‘Immaculate is our Lord! We have indeed been wrongdoers! ’” [2] Prophethood {nubuwwah} and Imamate {imamah} mean treating God as immune from the lack of the purpose, the program and the means delivering the people from the sea of desire and inclination:
﴿ ﻭَ ﻣَﺎ ﻗَﺪَﺭُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﺣَﻖﱠﱠ ﻗَﺪْﺭِﻩِ ﺇِﺫْ ﻗَﺎﻟُﻮﺍ ﻣَﺎ ﺃَﻧﺰَﻝَ ﺍﻟﻠﱠﱠﻪُ ﻋَﻠﻰ ﺑَﺸﺮٍ ﻣﱢﱢﻦ ﺷﻲْ ﺀٍ ﴾
“They did not regard Allah with the regard due to Him when they said, ‘Allah has not sent down anything to any human’. ” [3] The Return {ma‘ad} means knowing God not to have made creation in vain and knowing that the end of the world is not annihilation: “O Lord, You have not created this in vain! Immaculate are You! ” [4] “Did you suppose that We created you aimlessly, and that you will not be brought back to Us? ” [5] Yes, God is guiltless of this futile and vain act. Glorification of God is not only the fountainhead of Islamic beliefs but also the source of enormous spiritual and moral excellences: Subhan Allah is the source of satisfaction {rida}. If we regard Him as free from any defect, it means that we are satisfied with His decrees and submit to the wisdom behind His will. Subhan Allah is the fountainhead of tawakkul {reliance on God}. It is only logical that we have to trust and rely on the One who is free from any need and immune from any weakness and inability: “Immaculate p: 135
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is He! He is the All-sufficient. ” [1] Subhan Allah is the source of love for God. The Essence that is clear from any defect and shortcoming is loved by man. Subhan Allah is the preliminary part of praise and eulogy to God—praise and eulogy for the Essence that is free from filth and unpleasantness. Thus, in the Tasbihat al-Arba‘ah, [2] “subhan Allah” comes first before “al-hamdulillah”. Subhan Allah is the key to salvation from all superstitions and man-made creeds: “Clear is Allah, the Lord of the Throne, of what they allege {concerning Him}. ” [3] Perhaps, it is for these reasons that the command for tasbih {glorification of Allah} has been mentioned more frequently compared to other adhkar {forms of remembrance to God}. The command for tasbih has been repeated 16 times; for istighfar {asking forgiveness from Allah} eight times; for the remembrance of Allah {dhikr} five times; and for takbir {to say, “Allahu akbar”} twice. Besides, the command for tasbih is meant for all times and conditions so that man should always remember God and regard Him as free from any form of defect and shortcoming:
﴿ ﻭَﺳَﺒِّﺢْ ﺑِﺤَﻤْﺪِ ﺭَﺑِّﻚَ ﻗَﺒْﻞَ ﻃُﻠُﻮﻉِ ﺍﻟﺸﱠﱠﻤْﺲِ ﻭَﻗَﺒْﻞَ ﻏُﺮُﻭﺑِﻬَﺎ ﻭَﻣِﻦْ ﺁﻧَﺎﺀِ ﺍﻟﻠﱠﱠﻴْﻞِ ﻓَﺴَﺒِّﺢْ ﻭَﺃَﻃْﺮَﺍﻑَ ﺍﻟﻨﱠﱠﻬَﺎﺭِ ﴾
“And celebrate the praise of your Lord before the rising of the sun and before the sunset, and glorify Him in watches of the night and at the day’s ends. ” [4] You also glorify God at the moment of victory and joyfulness: “When Allah’s help comes with victory… then celebrate the praise of your Lord. ” [5] In addition, glorify God p: 136
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in the depths of vicissitudes and adversity for the tasbih is the source of deliverance: “And had he (Jonah) not been one of those who celebrate Allah’s glory, he would have surely remained in its belly till the day they will be resurrected. ” [1] Yes, on account of man’s many limitations, he can never comprehend God. So, it is better for him to admit his own weakness and say, “As You are beyond the scope of the intellect and imagination, You are guiltless of and above what others ascribe to You”: “Immaculate is He, and greatly exalted above what they say! ” [2] Only the sincere servants of God, through divine guidance and succor, can describe God:
﴿ ﺳُﺒْﺤَﺎﻥَ ﺍﻟﻠﱠﱠﻪِ ﻋَﻤﱠﱠﺎ ﻳَﺼِﻔُﻮﻥَ ٭ﺇِﻟﺎ ﻋِﺒَﺎﺩَ ﺍﻟﻠﱠﱠﻪِ ﺍﻟْﻤُﺨْﻠَﺼِﻴﻦَ ﴾
“Clear is Allah of whatever they allege {about Him},—{all} except Allah’s exclusive servants. ” [3]
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[1]: Surah at-Tur 52: 43.
[2]: Surah al-Qalam 68: 29.
[3]: Surah al-An‘am 6: 91.
[4]: Surah Al ‘Imran 3: 191.
[5]: Surah al-Mu’minun 23: 115.
[1]: Surah Yunus 10: 68.
[2]: Tasbihat al-Arba‘ah: literally, the four tasbihs; it refers to the recital of “Subhan Allahi wa’l-hamdulillahi wa la ilaha illallahu Allahu akbar” {Glory be to Allah; praise be to Allah; there is no god but Allah; Allah is greater}. {Trans. }
[3]: Surah al-Anbiya’ 21: 22.
[4]: Surah Ta Ha 20: 130.
[5]: Surah an-Nasr 110: 1, 3.
[1]: Surah as-Saffat 37: 143-144.
[2]: Surah al-Isra’ (or Bani Isra’il) 17: 43.
[3]: Surah as-Saffat 37: 159-160.
The reward for tasbih
Imam as-Sadiq (‘a) narrates that the Messenger of Allah (S) said that when a servant of God utters, “Subhan Allah,” whatever is under the Divine Throne glorifies God along with him and 10 times the reward shall be given to him. When he recites, “Al-hamdulillah,” God shall grant him the blessings of the world till he meets Allah and enters into the blessings of the hereafter. [4]
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[4]: Wasa’il ash-Shi‘ah, vol. 7, p. 187.
Practical tasbih Imam as-Sadiq (‘a) said: “One of the most difficult and important things that God has made necessary for creation is “abundant remembrance” {dhikr al-kathir}. ” He (‘a) then said: “What it means is not the recital of “Subhan Allahi wa’l-hamdulillahi wa la ilaha illallahu Allahu akbar” {Glory be to Allah; praise
be to Allah; there is no god but Allah; Allah is greater} although it is also part of them. What it means is ‘to remember Allah as to what is lawful {halal} and what is unlawful {haram}’. ” [1] That is, to remember God when acting; if a certain task means obedience to Him, it has to be undertaken; if it earns His displeasure, it has to be abandoned.
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[1]: Al-Kafi, vol. 2, p. 80.
Repetition of tasbih Someone came to the house of Imam as-Sadiq (‘a). He saw the Imam (‘a) in a state of ruku‘glorifying God and repeating the tasbih 60 times. While in the state of sujud, the Imam repeated the tasbih 500 times. [2] The repetition of tasbih is discussed not only in prayer but in the Hajj rites as well. At the time of looking at the Black Stone {hajar al-aswad}, during the sa‘i between Safa and Marwah, and in other cases, the repetition of tasbih has been recommended. For instance, in the prayer, apart from the dhikr in ruku‘ and sujud, Tasbihat al-Arba‘ah can also be repeated in the third and fourth rak‘ahs. Based on both Sunni and Shi‘ah traditions, what is meant by the baqiyat as-salihat {“lasting righteous deeds”} [3] in verse 46 of Surah al-Kahf is this Tasbihat al-Arba‘ah. [4] As stated by Hadrat ‘Ali (‘a) , the dhikr of Hadrat Ibrahim (‘a) at the time of constructing the Ka‘bah was “Subhan Allahi wa’l-hamdulillahi wa la ilaha illallahu Allahu akbar”. [5]
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[2]: Al-Wafi, vol. 2, p. 107.
[3]: Surah al-Kahf 18: 46: “Wealth and children are an adornment of the life of the world, but lasting righteous deeds are better with your Lord in reward and better in hope. ”
[4]: Tafsir al-Mizan, vol. 13, p. 540.
[5]: Wasa’il ash-Shi‘ah, vol. 4, p. 1207.
Remembrance of God {dhikr Allah} in Islamic culture Let us take a brief look at the remembrance of God {dhikr Allah} in Islamic culture: When surprised and amazed, our
faithful ancestors would say: “Masha’ Allah” {what Allah has willed! } or “subhan Allah” {glory be to Allah! }; when entering the house: “Ya Allah” {O Allah! }; when separating from each other: “Khoda hafiz” {may God protect (you)! }; when standing: “Ya ‘Ali! ” {O ‘Ali! }; to remove fatigue while working: “Khoda quwwat” {may God give you power! }; in reply to the inquiry after one’s health: “Al-hamdulillah” {All praise belongs to Allah}; when offering food: “Bismillah” {In the Name of Allah! }; and at the end of a meal, they would recite appropriate prayers and thanks to God. Grandmothers would start their storytelling: “Yeki bud; yeki nabud” {There was once nobody except Him}. It is clear that to live in such an atmosphere and to be reared in such an environment would encourage the remembrance of God to flow in the heart and His Name to flow from the tongue at any time and in any place.
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The tasbih of other creatures All of creation—the seven heavens and the earth and whatever there is between them—glorifies God. [1] The animals such as the birds, inanimate objects such as the mountains, [2] thunder and storm [3] do so and that too is out of consciousness and instinct!
﴿ ﻛُﻞٌّ ﻗَﺪْ ﻋَﻠِﻢَ ﺻَﻠَﺎﺗَﻪُ ﻭَﺗَﺴْﺒِﻴﺤَﻪُ ﴾
“Each knows his prayer and glorification. ” [4] The tasbih of the angels is so pervasive that the Prophet (S) said: “There is not a single layer of the heavens except that therein is an angel in the state of prayer and tasbih. ” [5] Imam as-Sadiq (‘a) says: “Whenever Hadrat Dawud (‘a) would read the p: 139
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Zabur, there was no mountain, stone and bird that did not recit it with him. ” [1] In the traditions, we are admonished not to strike a blow on the face of four-footed animals for they are glorifying God. [2]
ﮔﺮ ﺗﻮ ﺭﺍ ﺍﺯ ﻏﻴﺐ ﭼﺸﻤﻰ ﺑﺎﺯ ﺷﺪ ﺑﺎ ﺗﻮ ﺫﺭّﺍﺕ ﺟﻬﺎﻥ ﻫﻤﺮﺍﺯ ﺷﺪ ﻧﻄﻖ ﺁﺏ ﻭ ﻧﻄﻖ ﺧﺎﻙ ﻭ ﻧﻄﻖ ﮔﻞ ﻫﺴﺖ ﻣﺤﺴﻮﺱ ﺣﻮﺍﺱ ﺍﻫﻞ ﺩﻝ ﺟﻤﻠﻪ ﺫﺭّﺍﺕ ﻋﺎﻟﻢ ﺩﺭ ﻧﻬﺎﻥ ﺑﺎ ﺗﻮ ﻣﻰ ﮔﻮﻳﻨﺪ ﺭﻭﺯﺍﻥ ﻭ ﺷﺒﺎﻥ ﻣﺎ ﺳﻤﻴﻌﻴﻢ ﻭ ﺑﺼﻴﺮﻳﻢ ﻭ ﻫﻮﺷﻴﻢ ﺑﺎ ﺷﻤﺎ ﻧﺎﻣﺤﺮﻣﺎﻥ ﻣﺎ ﺧﺎﻣﻮﺷﻴﻢ
If you could see the unseen, to you would be revealed the secret behind every particle of the world. The voice of water, soil and mud can be heard by the gnostics. All the particles of the world say secretly to you during the day and night: “We are hearing, discerning and vigilant. We are silent with you the strangers. ” A group of chirping sparrows passed by in front of Imam as-Sajjad (‘a). The Imam (‘a) turned to those who were near him and said: “Every morning the birds glorify Allah and pray for power for the day. ” [3] Some people have said that what is meant by the tasbih and sujud of other creatures is allegorical and not literal. Just as a beautiful painting and a collection of poems respectively testify to the enormous talent of the painter and the inborn disposition of the poet, the mysterious constitution of other creatures bears witness to the knowledge, power, wisdom, and precision of God, declaring Him immune from any sort of defect and shortcoming. This is the very meaning p: 140
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of the tasbih of other creatures. This view is put forward when, in the first place, we have no proof and evidence substantiating this notion. Secondly, we have to resort to allegorical interpretation {ta’wil} and analysis when the apparent meaning of a word poses an impossibility such as the verse, “The hand of Allah is above their hands,” [1] in which it is impossible for God to have a hand and so we say that what is meant by “the hand of Allah” is divine power. However, in case where we cannot comprehend the meaning, we have no right to resort to allegorical interpretation. How could we resort to allegorical interpretation when the Qur’an itself says,
﴿ ﻭَ ﺇِﻥ ﻣﱢﱢﻦ ﺷﻰْ ﺀٍ ﺇِﻟﺎ ﻳُﺴﺒﱢﱢﺢُ ﺑﺤَﻤْﺪِﻩِ ﻭَ ﻟَﻜِﻦ ﻟﺎ ﺗَﻔْﻘَﻬُﻮﻥَ ﺗَﺴﺒِﻴﺤَﻬُﻢْ ﴾
“There is not a thing but celebrates His praise, but you do not understand their glorification”? [2] How could we resort to allegorical interpretation when the Qur’an declares, “And you have not been given of the knowledge except a few {of you}” [3]? We read many times in the Qur’an that the Prophet (S) who has access to eternal knowledge, said: “I do not know. ” [4] So what if we also say, “We do not know” and “We do not understand”? What is interesting is that God has explicitly declared to us our ignorance and lack of knowledge: “But you do not understand their glorification. ” [5] But the proud man is not ready to say: “I do not understand the secret of creation among which is the tasbih of other p: 141
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creatures. Does not the Qur’an categorically disclose that the hoopoe was aware of the sun-worshipping practice of the people of Sheba and reported the same to Hadrat Sulayman (‘a) , saying: “The ruler of Sheba is a woman who is sitting on a large throne and her people are worshipping the sun. [1] The hoopoe’s knowledge of the peculiarities of the environment and the name of the land, and its ability to distinguish woman from man, ruler from subject, polytheism from monotheism, and the like are all signs of the intelligence of other creatures. Does not the Qur’an say that one of the ants said to the others, “Enter your dwellings, lest Solomon and his hosts should trample on you while they are unaware”? [2] In these verses, understanding the movement of human beings, their names (Solomon) , their occupation (military) , their inattention to where they step, and the ant’s concern for the other ants are among the issues that makes us aware of the capacity and power of discernment of other creatures. Now, if we accept the existence of instinct as we have to accept the text of the Qur’an, then there is no more need to justify and analyze the tasbih of other creatures.
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[1]: Surah al-Jum‘ah 62: 1: “Whatever there is in the heavens glorifies Allah and whatever there is in the earth, the Sovereign, the All-holy, the All-mighty, the All-wise. ”
[2]: Surah al-Anbiya’ 21: 79: “And We disposed the mountains and the birds to glorify {Him} with David, and We have been the doer {of such things}. ”
[3]: Surah ar-Ra‘d 13: 13: “The Thunder celebrates His praise. ”
[4]: Surah an-Nur 24: 41.
[5]: Tafsir al-Qurtubi, vol. 8, p. 5581.
[1]: Tafsir Nur ath-Thaqalayn, vol. 3, p. 444.
[2]: Tafsir Nur ath-Thaqalayn, vol. 3, p. 168.
[3]: Tafsir al-Mizan, vol. 13, p. 206.
[1]: Surah al-Fath 48: 10.
[2]: Surah al-Isra’ (or Bani Isra’il) 17: 44.
[4]: This sentence was repeated four times in the Qur’an among which is in Surah al-Anbiya’ 21: 109.
[5]: Surah al-Isra’ (or Bani Isra’il) 17: 44.
[1]: Surah an-Naml 27: 22-27.
[2]: Surah an-Naml 27: 18.
Qunut
point
The word “qunut” means obedience accompanied by humility. For example, while addressing Hadrat Maryam (Mary) , God says: “O Mary, be obedient {uqnuti} to your Lord. ” [3] What is meant by qunut in prayer is the supplication that we recite in the second rak‘ah of every prayer. On the interpretation of
the verse, “And dedicate yourself to Him with total dedication,” [1] Imam as-Sadiq (‘a) says that what is meant by “tabattul” is to raise the hands in supplication during prayer. [2] The word “tabattul” means cutting off hope in other than God. [3] The Qur’an thus enjoins us: “Supplicate your Lord, beseechingly and secretly. ” [4] One of the signs of beseeching and weeping in the presence of God is to raise the hands in supplication. [5] The indigent man stretches his hands toward the Absolute All-sufficient, praying to Him alone and purges his heart of other than Him. Although qunut is only optional {mustahabb} in prayer, it has, nevertheless, been given such attention that Imam ar-Rida (‘a) thus wrote in one of his letters to Ma’mun: “Qunut is an obligatory sunnah in all the daily prayers. ” [6] Of course, the purpose of the Imam (‘a) is to emphasize the importance of qunut. For example, if one forgets to perform it before the ruku‘, it is recommended to perform a compensatory one after ruku‘, and if he remembers it during sujud, he may also do so after salam. Concerning the etiquette of performing qunut, it is thus recorded: You have to raise your hands up to the level of your face; the palms of the hands must be open toward the sky; the two hands must be kept together; the fingers must be close together except the thumbs; at the time of reciting the supplication, you have to look at the palms of the hands and recite it p: 143
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loudly; of course, not to the extent that the leader of the congregation would hear it. [1] There is no specific supplication and one may recite whatever supplication one wants. It is also not necessary that the supplication be recited in Arabic as it may also be recited in English. Of course, it is clear that the Qur’anic supplications and the supplications that the Infallibles (‘a) read in their qunut have special virtue and preeminence.
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[3]: Surah Al ‘Imran 3: 43.
[1]: Surah al-Muzzammil 73: 8.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 912.
[3]: Mufradat ar-Raghib.
[4]: Surah al-A‘raf 7: 55.
[5]: Ma‘ani as-Saduq, p. 369.
[6]: Bihar al-Anwar, vol. 82, p. 197.
[1]: Masa’il-e Qunut dar Tawdih al-Masa’il.
The qunut of different prayers The number of qunut is not identical in all prayers. Each of the five daily prayers has one qunut before the ruku‘ of the second rak‘ah. But the Friday congregational prayer which has two rak‘ahs have two qunuts, one before the ruku‘ of the first rak‘ah and the other one after the ruku‘ of the second rak‘ah. In the ‘Id al-Fitr and ‘Id al-Qurban prayers each of which has two rak‘ahs, we recite nine qunuts; five successive qunuts before the ruku‘ of the first rak‘ah and four successive qunuts before the ruku‘ of the second rak‘ah. Of course, there is a special supplication recorded for these qunuts. Even in the salah al-ayat {prayer of natural signs} which has two rak‘ahs and five ruku‘s in every rak‘ah, it is recommended to recite the qunut before the second, fourth, sixth, and eight ruku‘s, though it is enough to have one qunut before the tenth ruku‘. The witr prayer, which is a one-rak‘ah prayer performed at the end of the night supererogatory prayers, has a long qunut and many recorded supplications, p: 144
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such as istighfar {to say, for example, “astaghfirullah”} 70 times, “al-‘afwu” 300 times and supplication for 40 believers. The prayer for rain, like the ‘Id prayers, has five qunuts in the first rak‘ah and four qunuts in the second rak‘ah. In any case, to prolong the qunut is recommended. Abu Dharr asked the Prophet (S): “Which prayer is better? ” The Prophet (S) replied: “The prayer whose qunut is longer and anyone who would recite his qunut longer will have more comfort during the time of the Day of Resurrection. ” [1]
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[1]: Bihar al-Anwar, vol. 82, p. 200.
The qunut of the Infallibles (‘a) Ibn Mas‘ud said that the reason behind his acceptance of Islam was his witnessing the prayer of three persons, viz. the Holy Prophet (S) , Hadrat ‘Ali (‘a) and Hadrat Khadijah (r). [2] In the salam that we give in the Ziyarah Al Ya Sin to Hadrat al-Mahdi (may Allah, the Exalted, expedite his glorious advent) , we read: “Peace be upon you when you are standing for prayer and qunut! ” For each of the Infallibles (‘a) , there has been recorded long supplications in the qunut, which we cannot quote here for lack of space. It is surprising that the qunut with all its blessings is not widely and frequently practiced. Were Hadrat ‘Ali and the Khulafa’ ar-Rashidun not reciting qunut in their prayers? During qunut we should not think of ourselves and our requests only. We have to learn from Hadrat Zahra who said: “al-jaru thumma ’d-dar. ” [3] That is, “Think of your neighbor first and then your family. ” God has promised to grant the personal requests of anyone who p: 145
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would pray for others. In the qunut we have to pray against our enemies, asking for the victory of Islam and the Muslims. In his qunut the Holy Prophet (S) would curse a group of people, mentioning their names and descriptions. In the qunut of his prayer, Hadrat ‘Ali (‘a) used to curse Mu‘awiyah and ‘Amru ibn al-‘As. [1] At any rate, tawalla and tabarra are part of the religion, nay the foundation of our religion:
ﻫَﻞ ﺍﻟﺪﱢﱢﻳﻦ ﺇِﻟﺎﱠﱠ ٱﻟْﺤُﺐّ ﻭَ ٱﻟْﺒُﻐْﺾ؟
“Is the religion other than love and hatred? ” [2]
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[2]: Bihar al-Anwar, vol. 38, p. 280.
[3]: Bihar al-Anwar, vol. 43, p. 81.
[1]: Bihar al-Anwar, vol. 82, p. 201.
[2]: Bihar al-Anwar, vol. 68, p. 63.
Tashahhud
and Salam
Tashahhud
ﺃَﺷْﻬَﺪُ ﺃَﻥْ ﻟﺎَ ﺇِﻝٰﻩَ ﺇِﻟﺎّ ﺍﻟﻠﻪ ﻭَ ﺃَﺷَﻬَﺪُ ﺃَﻥﱠﱠ ﻣُﺤَﻤﱠﱠﺪﺍً ﻋَﺒْﺪُﻩُ ﻭَ ﺭَﺳُﻮﻟُﻪ، ﺃَﻟﻠّﻬُﻢﱠﱠ ﺻَﻞﱢﱢ ﻋَﻠﻰٰ ﻣُﺤَﻤﱠﱠﺪٍ ﻭَ ﺁﻝِ ﻣُﺤَﻤﱠﱠﺪ.
I bear witness that there is no god but Allah and Muhammad is His servant and Messenger. O Allah! Send blessings on Muhammad and his progeny. Among the obligatory parts of prayer is tashahhud which is recited in the second and last rak‘ahs of prayer. In the tashahhud we testify and bear witness to the Oneness of Allah and the apostleship {risalah} of His Prophet, Hadrat Muhammad (S). Although we have testified again and again to these two facts in the adhan and iqamah, those testimonies were at the time of the approach of the prayer and this testimony is at the end of the prayer. There is wisdom behind all these repetitions. It is because man is easily subjected to negligence and forgetfulness, easily forgetting the Owner of the blessings. These sentences are like a rope that protects the ship of humanity from the waves
of events.
The slogan of tawhid “La ilaha illallah” is the first slogan of all the prophets (‘a). “La ilaha illallah” is the testimony that all those who possess knowledge along with the angels do acknowledge:
﴿ ﺷﻬِﺪَ ﺍﻟﻠﱠﱠﻪُ ﺃَﻧﱠﱠﻪُ ﻟﺎ ﺇِﻟَﻪَ ﺇِﻟﺎ ﻫُﻮَ ﻭَ ﺍﻟْﻤَﻠﺎَﺋﻜَﺔُ ﻭَ ﺃُﻭﻟُﻮﺍ ﺍﻟْﻌِﻠْﻢِ ﴾
“Allah bears witness that there is no god but Him—and {so do} the angels and those who possess knowledge. ” [1] “La ilaha illallah” is the sentence that every Muslim hears at birth, with which he will be buried and which will be recited at his grave {talqin}. “La ilaha illallah” is the most beloved of sentences to God and the heaviest of deeds on the Scale. [2] “La ilaha illallah” is the formidable fortress of God in which whoever enters is safe from His wrath: “La ilaha illa’llah is My fortress; so, whoever enters My fortress is safe from My wrath. ” [3] “La ilaha illallah” is the demarcation between kufr and Islam. Any unbeliever {kafir} who recites it enters the fold of Islam. The Prophet (S) criticized the Muslim who did not pay attention to one of the enemy soldiers when the latter recited “la ilaha illallah” and killed him, saying: “With the utterance of this statement, anyone is safe even though we do not know whether he does so sincerely or not. ” [4] “La ilaha illallah” is the slogan of the Muslims at the time of passing the Sirat on the Day of Resurrection. [5] We read in history that Abu Jahl said to the Prophet (S): “Shall we abandon the 360 idols and accept p: 147
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One God? We are willing to utter 10 sentences but not this statement. ” But the Prophet (S) said: “It is this statement that will give you glory and power and will give you superiority over other communities. ” [1] A glance at the Du‘a’ al-‘Arafah of Imam al-Husayn (‘a) and the sermon of Imam as-Sajad (‘a) at Sham makes the fact clear that the saints of God wholeheartedly bore witness to this, and even the earth and time gave this testimony. In the tashahhud we do not suffice ourselves with merely “la ilaha illallah”. We rather add, “wahdahu la sharikalah” “He is alone who has no partner”. That is, He is One who has no partner in creation, in control and in legislation: “wa lam yaku’l-lahu sharika fi’l-mulk” “And He has no partner in sovereignty. ” Servitude to God is the highest honor for the saints of God:
ﻋَﺒْﺪﺍً ﻟَﻚَ ﺍَﻛُﻮﻥَ ﺍَﻥْ ﻋِﺰّﺍً ﺑﻰ ﻛَﻔﻰٰ ﺍِﻝٰﻫﻰ
“O Lord! It is already enough of an honor for me that I am Your servant. ” [2] Servitude to God implies man’s freedom from all forms of restriction, attachment and affection. It thus gives man so much power that he would not be afraid of any superpower. On account of being a sincere servant of God, the wife of Pharaoh became such an impenetrable force that all of Pharaoh’s gold and silver had no effect on her, and although Pharaoh subjected all to his service, she remained the servant of God alone. Her accomplishment was such that she became a model for p: 148
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all believing men and women throughout history:
﴿ ﻭَ ﺿﺮَﺏ ﺍﻟﻠﱠﱠﻪُ ﻣَﺜَﻠﺎً ﻟﱢﱢﻠﱠﱠﺬِﻳﻦَ ﺀَﺍﻣَﻨُﻮﺍ ﺍﻣْﺮَﺃَﺓ ﻓِﺮْﻋَﻮْﻥَ ﴾
“Allah draws an{other} example for those who have faith: the wife of Pharaoh. ” [1] In any case, testimony to the Prophet’s (S) servanthood {‘ubudiyyah} to God is a preliminary to the testimony of his apostleship {risalah}, and this itself has lessons and messages: “Ashhadu anna Muhammadan ‘abduh…”. Testimony to his apostleship means the negation of all man-made schools; acceptance of the eternality and universality of the apostleship of the Seal of the Prophets {khatam al- anbiya’}; and rejection of all the taghuts. Testimony to the apostleship of Hadrat Muhammad (S) is a covenant that God has made with the all the prophets; had they not accepted his apostleship, they would not have attained the station of prophethood. [2] Therefore, I am not alone in saying, “Ashhadu anna Muhammadan ‘abduhu wa rasulah” as all the prophets (‘a) have said so as well.
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[1]: Surah Al ‘Imran 3: 18.
[2]: Bihar al-Anwar, vol. 93, “Bab at-Tahlil wa Fadlah. ”
[3]: Bihar al-Anwar, vol. 3, p. 13.
[4]: It refers to Surah an-Nisa’ 4: 94: “Do not say to someone who offers you peace, ‘You are not a believer’. ”
[5]: Jami‘ al-Ahadith, vol. 1, p. 188.
[1]: Faraz-ha’i az Tarikh-e Islami {Highlights of Islamic History}, p. 111.
[2]: Bihar al-Anwar, vol. 77, p. 402.
[1]: Surah at-Tahrim 66: 11.
[2]: Surah Al ‘Imran 3: 81: “When Allah took a compact concerning the prophets, {He said,} ‘Inasmuch as I have given you of the Book and wisdom, should an apostle come to you thereafter confirming what is with you, you shall believe in him and help him. ’ He said, ‘Do you pledge and accept My covenant on this condition? ’ They said, ‘We pledge. ’ He said, ‘Then be witnesses, and I am also among the witnesses along with you’. ”
Pristine Tawhid
What has afflicted most of monotheists nowadays is that they verbally utter, “La ilaha illallah” but in practice they turn to other than Him, looking for power and glory somewhere else. They obey other than Him and express love to other than Him. By the way, polytheism is itself a grave act of injustice and disrespect for His Sacred Essence: “Polytheism is indeed a great injustice. ” [3] It is so because having a partner connotes weakness, impotence and the inability to act, as well as the existence of a similar and equal being—things which are inconceivable with
respect to God.
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[3]: Surah Luqman 31: 13.
Testimony to the Apostleship “Wa ashhadu anna Muhammadan ‘abduhu wa rasuluh” “And I bear witness that Muhammad is His servant and Messenger. ” Servitude {‘ubuddiyyah} is the highest station of the prophets (‘a). Indeed, it is the preliminary stage of apostleship and prophethood: “‘abduhu wa rasulah”. It is servitude to God that brings the Prophet (S) to the ascension {mi‘raj}: “Immaculate is He who carried His servant on a journey” [1] and it causes the heavenly revelation to descend upon him: “We have sent down (the revelation through angels) to Our servant. ” [2] God also praises His prophets (‘a) for their servitude to Him. Regarding Hadrat Nuh (Noah) (‘a) , He says: “Indeed he was a grateful servant,” [3] and concerning Hadrat Sulayman (Solomon) (‘a) He states: “What an excellent servant! ” [4] One of the distinctions of the prophets (‘a) in relation to the geniuses and inventors is that the latter have obtained their genius and creativity as the result of intelligence, perseverance and exercise, while the prophets (‘a) have acquired their miracles as a result of servitude to God and under the aegis of the divine grace, and servitude is the foundation of all the stations of the prophets (‘a). Acknowledgment of the servanthood of the prophets (‘a) prevents any form of extremism, fanaticism and radicalism concerning the stations of the saints of God. It reminds us that the Prophet (S) , though the best of creation, is also a servant of God. It is needless to say that this testimony must be based on sincerity and truthfulness for, the p: 150
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hypocrites {munafiqin} used to testify also to the apostleship of the Prophet (S) yet the Qur’an thus reveals about them:
﴿ ﺇِﺫَﺍ ﺟَﺎﺀﻙَ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ ﻗَﺎﻟُﻮﺍ ﻧَﺸْﻬَﺪُ ﺇِﻧﱠﱠﻚَ ﻟَﺮَﺳُﻮﻝُ ﺍﻟﻠﱠﱠﻪِ ﻭَﺍﻟﻠﱠﱠﻪُ ﻳَﻌْﻠَﻢُ ﺇِﻧﱠﱠﻚَ ﻟَﺮَﺳُﻮﻟُﻪُ ﻭَﺍﻟﻠﱠﱠﻪُ ﻳَﺸْﻬَﺪُ ﺇِﻥﱠﱠ ﺍﻟْﻤُﻨَﺎﻓِﻘِﻴﻦَ ﻟَﻜَﺎﺫِﺑُﻮﻥَ ﴾
“When the hypocrites come to you they say, ‘We bear witness that you are indeed the apostle of Allah. ’ Allah knows that you are indeed His Apostle, and Allah bears witness that the hypocrites are indeed liars. ” [1]
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[1]: Surah al-Isra’ (or Bani Isra’il) 17: 1.
[2]: Surah al-Baqarah 2: 23.
[3]: Surah al-Isra’ (or Bani Isra’il) 17: 3.
[4]: Surah Sad 38: 30.
[1]: Surah al-Munafiqun 63: 1.
Salawat
“Allahumma salli ‘ala Muhammad wa ali Muhammad. ” “O Allah! Send blessings on Muhammad and his progeny. ” After bearing witness to tawhid and the risalah, we invoke blessings for Muhammad and his progeny (‘a). Salawat is the symbol of love {muhabbah}, friendship {muwaddah} and devotion to the family of the Holy Prophet of Islam (S) , which the Qur’an regards as the reward for the apostleship of the Prophet (S). [2] Salawat is the polish for man’s rusty soul [3] and it wipes away hypocrisy {nifaq}. [4] Salawat is a factor in wiping away sins, [5] a means for opening the gates of heaven, [6] the reason behind the angels’ supplication for man and asking for the forgiveness of his sins, [7] and a means of proximity to the Prophet (S) on the Day of Resurrection and the obtainment of his intercession {shafa‘ah}. [8] The one who has blissful fate is he whose last statement in the world is salawat. [9] God initially sends blessings {salawat} to the Prophet (S) and then orders us to send salawat:
﴿ ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻭَﻣَﻠَﺎﺋِﻜَﺘَﻪُ ﻳُﺼَﻠﱡﱡﻮﻥَ ﻋَﻠَﻰ ﺍﻟﻨﱠﱠﺒِﻲﱢﱢ ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺻَﻠﱡﱡﻮﺍ ﻋَﻠَﻴْﻪِ
ﻭَﺳَﻠﱢﱢﻤُﻮﺍ ﺗَﺴْﻠِﻴﻤًﺎ ﴾
“Indeed Allah and His angels bless the Prophet. O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner. ” [1] From this verse and the following traditions, we have obtained these points below regarding salawat: 1. Salawat is a verbal gesture of respect, but what is more important is the practical obedience required as is indicated by the phrase, “sallimu taslima”. 2. The salawat of God and the angels is permanent—“yusallun” in the present perfect tense. 3. The salawat of God is nobility {kiramah}; the salawat of the angels is mercy {rahmah}; and the salawat of the people is supplication {du‘a’}. 4. It is recorded in the traditions: “In addressing Hadrat Musa (‘a) , God said, ‘Send salawat upon Muhammad and his progeny as I and the angels do send salawat upon him’. ” [2] 5. The Messenger of Allah (S) said: “To remember God is a form of worship and to remember me is also a form of worship, and the same is true with respect to my successor ‘Ali ibn Abi Talib. ” [3] 6. It is recorded in the traditions: “For the acceptance of your supplication, send salawat first before supplicating. ” [4] Not only the sending of salawat upon hearing the name of the Prophet (S) but also writing it after his name has reward. The Prophet (S) said: “The angels are praying for the forgiveness of anyone who would send salawat to me in his book so long as my name exists in that book. ”
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[2]: Surah ash-Shura 42: 23: “Say, I do not ask of you any reward for it except the affection for {my} relatives. ”
[3]: Wasa’il ash-Shi‘ah, vol. 4, p. 1216.
[4]: Al-Kafi, vol. 2, p. 492.
[5]: Bihar al-Anwar, vol. 94, p. 54.
[6]: Wasa’il ash-Shi‘ah, vol. 4, p. 1220.
[7]: Mir‘ah al-‘Uqul, vol. 12, p. 109.
[8]: Bihar al-Anwar, vol. 94, p. 63.
[9]: Wasa’il ash-Shi‘ah, vol. 4, p. 1216.
[1]: Surah al-Ahzab 33: 56.
[2]: Tafsir Nur ath-Thaqalayn, vol. 4, p. 305.
[3]: Bihar al-Anwar, vol. 94, p. 69.
[4]: Bihar al-Anwar, vol. 94, p. 64.
The manner of sending salawat In the main books
of the Ahl as-Sunnah, it is narrated that at the time of sending salawat, the progeny of Muhammad (S) should definitely be mentioned along with his name otherwise one’s salawat is incomplete {abtar} and defective. [1] In the Tafsir Durr al-Manthur, it is narrated from the Sahih al-Bukhari, Sahih Muslim, Sunan Tirmidhi, Sunan Nisa’i, Sunan Abu Dawud, and Sunan Ibn Majah, which are among the most important Sunni books, that someone asked the Prophet (S): “We know how to greet you {salam}, but how should we send blessings to you? ” The Prophet (S) said: “You say,
ﺃَﻟﻠّﻬُﻢﱠﱠ ﺻَﻞﱢﱢ ﻋَﻠﻰٰ ﻣُﺤَﻤﱠﱠﺪٍ ﻭَ ﺁﻝِ ﻣُﺤَﻤﱠﱠﺪ ﻛَﻤﺎ ﺻَﻠﱠﱠﻴْﺖَ ﻋَﻠﻰٰ ﺇﺑْﺮﺍﻫﻴﻢ ﻭَ ﺁﻝِ ﺇﺑْﺮﺍﻫﻴﻢ ﺇِﻧﱠﱠﻚَ ﺣَﻤﻴﺪٌ ﻣَﺠﻴﺪٌ.
“O Allah! Send blessings on Muhammad and the progeny of Muhammad as You have sent blessings on Ibrahim and the progeny of Ibrahim. You are the Praiseworthy and Holy. ” [2] Imam ash-Shafi’i, the imam of the Shafi’i school of Sunni jurisprudence, expresses this issue in the following poem:
ﻳﺎ ﺃَﻫْﻞَ ﺑَﻴْﺖِ ﺭَﺳﻮﻝِ ﺍﻟﻠﻪِ ﺣُﺒﱡﱡﻜُﻢُ ﻓَﺮْﺽٌ ﻣِﻦَ ﺍﻟﻠﻪِ ﻓﻲ ٱﻟْﻘُﺮْﺁﻥِ ﺃَﻧْﺰَﻟَﻪ ﻛَﻔﺎﻛُﻢْ ﻣِﻦْ ﻋَﻈﻴﻢِ ٱﻟْﻘَﺪْﺭِ ﺃﻧﱠﱠﻜُﻢ ﻣَﻦْ ﻟَﻢْ ﻳُﺼَﻞﱢﱢ ﻋَﻠَﻴْﻜُﻢْ ﻓَﻠﺎ ﺻَﻞٰﻭﺓَ ﻟَﻪ
O members of the Household {Ahl al-Bayt} of the Messenger of Allah! Loving you is an obligation, which God has revealed in the Qur’an. On the greatness and loftiness of your station, it is enough that anyone who does not invoke blessings on you (in invoking blessings on the Prophet (S) ) , it is as if he has not invoked blessings at all. [3] Yes, remembering Muhammad’s progeny in every prayer indicates that after the Prophet (S) we have p: 153
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to refer to his Ahl al-Bayt (S) and not to others. And if it is not really so, mentioning the names of persons whose path is not necessary to tread, especially in every prayer, would be an act of extremism. A certain person was clinging steadfastly to the Ka‘bah and sending salawat but not including the progeny of Muhammad (S). Imam as-Sadiq said: “This is an act of injustice against us. ” [1] The Prophet of God (S) said: “Those who would deprive my progeny of salawat cannot smell the fragrance of paradise on the Day of Resurrection. ” [2] Similarly, assemblies where the Name of God as well as that of the Prophet (S) and his progeny are not mentioned will be a source of regret on the Day of Resurrection. [3] It is interesting enough that it is thus recorded in the traditions: “When the name of one of the prophets of God is mentioned, send blessings first to Muhammad and his progeny, and then invoke blessings and salutation on that prophet. ” [4] The Messenger of Allah (S) said: “The real miser is he who hears my name but does not send salawat to me. He is the most unkind and unfaithful among people. ” [5]
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[1]: As quoted in Tafsir-e Nemuneh, vol. 17, p. 420.
[2]: As quoted in Tafsir al-Mizan, vol. 16, p. 365; Sahih al-Bukhari, vol. 6, p. 151.
[3]: Al-Ghadir, vol. 2, p. 303 quoting Musnad Ahmad ibn Hanbal, vol. 6, p. 323.
[1]: Wasa’il ash-Shi‘ah, vol. 4, p. 1218.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 1219.
[3]: Al-Kafi, vol. 2, p. 397.
[4]: Bihar al-Anwar, vol. 94, p. 48.
[5]: Wasa’il ash-Shi‘ah, vol. 4, p. 1220.
Salam
After reciting salawat, we give three types of salam {salutation}: first to the Messenger of Allah (S) , second to the saints of God, and finally to the believers and our co-religionists. In the verse, “Invoke blessings on him and invoke Peace upon him in a worthy manner,” [6] God commands us to send salutations {salam} p: 154
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upon the Prophet (S) after the salawat. In prayer, therefore, after the salawat we extend salams to him:
ﺍَﻟﺴﱠﱠﻠﺎﻡُ ﻋَﻠَﻴْﻚَ ﺍَﻳﱡﱡﻬﺎ ٱﻟﻨﱠﱠﺒِﻰﱡﱡ ﻭَ ﺭَﺣْﻤَﺔُ ﺍﻟﻠﻪِ ﻭَ ﺑَﺮَﻛﺎﺗُﻪ!
Assalamu ‘alayka ayyuha’n-nabiyyu wa rahmatullahi wa barakuh! “May Allah’s peace, mercy and blessings be upon you, O Prophet! ” Through the takbirah al-ihram, we detached ourselves from creation {khalq} and attached ourselves to the Creator {khaliq}. At the end of the prayer we also first convey salutation to the gem of creation, viz. the Holy Prophet (S). Then, we extend our salutation to the righteous servants of God:
ﺍَﻟﺴﱠﱠﻠﺎﻡُ ﻋَﻠَﻴﻨﺎ ﻭَ ﻋَﻠﻰٰ ﻋِﺒﺎﺩِ ﺍﻟﻠﻪِ ﺍﻟﺼّﺎﻟِﺤِﻴﻦَ!
As-salamu ‘alayna wa ‘ala ‘ibadillahi’s-salihin! “May peace be upon us and the righteous servants of Allah! ” This salam includes all the past prophets, their successors and the infallible Imams. God also sends blessings and benediction upon His prophets (‘a): “Peace be to the apostles! ” [1] “Peace be to Noah! ” [2] “Peace be to Abraham! ” [3] “Peace be to Moses and Aaron! ” [4] Through the salam, we attach ourselves to the righteous servants of God—an attachment and relationship which are beyond the bounds of time and space, with all the purified and righteous ones throughout history, in all epochs and generations. Then, it is the turn of our fellow believers at the present time. We send our salams upon those who have participated in the congregation of Muslims who have been standing with us in ranks as well as upon the angels who are present in the congregation of Muslims and the two angels who are assigned to each of
us:
ﺍَﻟﺴﱠﱠﻠﺎﻡُ ﻋَﻠَﻴْﻜُﻢْ ﻭَ ﺭَﺣْﻤَﺔُ ﺍﻟﻠﻪِ ﻭَ ﺑَﺮَﻛﺎﺗُﻪ!
Assalamu ‘alaykum wa rahmatullahi wa barakuh! “May Allah’s peace, mercy and blessings be upon you! ” We commence the prayer with the Name of God and end it with salam to the creatures of Allah. In these salutations, the hierarchy is observed. We send our salam first upon the Messenger of Allah, then upon the prophets, the saints and the righteous, and then the believers and followers.
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[6]: Surah al-Ahzab 33: 56.
[1]: Surah as-Saffat 37: 181.
[2]: Surah as-Saffat 37: 79.
[3]: Surah as-Saffat 37: 109.
[4]: Surah as-Saffat 37: 120.
The physiognomy of salam
• Salam is one of the Names of God. • Salam is the salutation of the dwellers of paradise to one another. • Salam is the greeting of the angels at the time of entering the paradise. • Salam is the message of the All-merciful Lord. • Salam is the reception of the Night of Ordainment {laylah al-qadr}. • Salam is the first right of Muslims upon one another. • Salam is the key to commencing any discourse or writing. • Salam is the deed of security from every sort of fear and evil. • Salam is the simplest good deed. • Salam is the symbol of humility and meekness. • Salam is the element of love and intimacy. • Salam is the expression of peace and amity. • Salam is the first gift and present between two human beings. • Salam is the wish for the safety of the servants of God. • Salam is the call for world peace. • Salam is the harbinger of hope and the bearer of joy. • Salam is the effacer of past offenses. • Salam is the announcement of presence and the permission to enter. • Salam is the p: 156
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best word at the time of entrance and exit. • Salam is a word which is light on the tongue but heavy in the scale. • Salam is the way for the reformers to reform the society. • Salam is the word addressed to both the dead and the living. • Salam is the source of glory and grandeur. • Salam is the element for earning the pleasure of God and the anger of Satan. • Salam is the means of entrance of the divine secrets into the heart. • Salam is the compensator for sins and the enhancer of good deeds. • Salam is the messenger of fellowship and friendship. • Salam is the agent that crushes vanity and egoism. • Salam is divine courtesy. • Salam is the reception of all that is good and wholesome. • Salam is a form of perfection the abandonment of which signifies stinginess, arrogance, seclusion, wrath, and the breaking of relationship ties. • Salam is the cloud of mercy that we spread out over the people, and as such, we say: “As-salamu ‘alaykum” {May peace be upon you} instead of “As-salamu lakum” {May peace be to you}. The Holy Prophet (S) used to say: “I shall never abandon the practice of greeting children in my life. ” [1] Although offering salam is recommended and replying to it is obligatory, the reward of the one who first offers the salam is 10 times more than that of the one who simply replies. We read in the traditions that the one riding has to convey salam first to the one walking; p: 157
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the one standing to the one sitting; and the one arriving to those who are sitting in an assembly. [1] And the Qur’an thus exhorts:
﴿ ﻭَ ﺇِﺫَﺍ ﺣُﻴﱢﱢﻴﺘُﻢ ﺑِﺘَﺤِﻴﱠﱠﺔٍ ﻓَﺤَﻴﱡﱡﻮﺍ ﺑِﺄَﺣْﺴﻦَ ﻣِﻨﻬَﺎ ﴾
“When you are greeted with a salute, greet with a better one than it. ” [2]
ﻭَ ﺍﻟﺴﱠﱠﻠﺎﻡُ ﻋَﻠَﻴْﻜُﻢْ ﻭَ ﺭَﺣْﻤَﺔُ ﺍﻟﻠﻪِ ﻭَ ﺑَﺮَﻛﺎﺗُﻪ!
May Allah’s peace, mercy and blessings be upon you!
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[1]: Bihar al-Anwar, vol. 16, p. 98.
[1]: Bihar al-Anwar, vol. 84, p. 277.
[2]: Surah an-Nisa’ 4: 86.
Bibliography
Qur’an. Al-Faqih. Al-Ghadir. Al-Kafi. Al-Wafi. Bihar al-Anwar. Faraz-ha’i az Tarikh-e Islami {Highlights of Islamic History}. Ghurar al-Hikam. Jami‘ al-Ahadith. Kanz al-‘Ummal. Khomeini, Ruhullah Musawi. Sirr as-Salah. Ma‘ani as-Saduq. Maqtal ash-Shams. Masa’il-e Qunut dar Tawdih al-Masa’il. Mir‘ah al-‘Uqul. Mufradat ar-Raghib. Muhajjah al-Bayda’. Munajat ash-Sha‘baniyyah. Musnad Ahmad Ibn Hanbal. Mustadrak al-Hakim. Mustadrak al-Wasa’il Mutahhari, Murtada. Sayri dar Sireh-ye Nabawi {A Survey of the Life Conduct of the Prophet (S) }. _____. Taharat-e Ruh {Spiritual Purification}. _____. Wala-ha va Wilayat-ha {Master and Mastership}. Nahj al-Balaghah. Payambari va Hukumat {Prophethood and Governance}. Qassar al-Jamal. Risaleh-ye Ahkam-e Imam Khomeini. Safinah al-Bahar. Tafsir al-Mizan. Tafsir al-Qurtubi Tafsir Atib al-Bayan. Tafsir Burhan. Tafsir Kanz ad-Daqa’iq. Tafsir-e Nemuneh. Tafsir Nur ath-Thaqalayn. Tamashagah-e Raz. Wasa’il ash-Shi‘ah. Zayd ibn ‘Ali. p: 158
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