Self Building: An Islamic guide for spiritual migration towards God chapter4

Self Building: An Islamic guide for spiritual migration towards God

Chapter4

Second Means, Nourishment of Moral Virtues

 One of the ways for gradual nourishment and perfection of self, spiritual migration, and attaining God's Nearness is to excel in moral virtues deeply rooted within human primordial nature. Good moral ethics are values which are incorporated within human Celestial Spirit and with their gradual nourishment the humanness of a human being attains perfection until finally ascending towards the exalted sublime position of God's Nearness. The Holy Essence of the Lord of the World is the fountainhead of all perfection; since, a human being also belongs to the Upper Heavens, through his pure, upright, and uncontaminated nature recognizes the human perfection which are in proportion to Heavenly Kingdom, naturally feels attracted towards them. It is because of these considerations that all human beings at all times, regarding appreciation of good moral virtues namely: justice, sacrifice, righteousness, trust, benevolence, bravery, patience and perseverance, knowledge, defense of deprived, thanks, generosity, loyalty, reliance (upon God) , hospitability, pardon and forgiveness, politeness, and social service etc. -are in agreement. God-Almighty in Holy Qur’an said: ﻭَﻧَﻔْﺲٍ p: 318

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ﻭَﻣَﺎ ﺳَﻮﱠﱠﺍﻫَﺎ ﻓَﺄَﻟْﻬَﻤَﻬَﺎ ﻓُﺠُﻮﺭَﻫَﺎ ﻭَﺗَﻘْﻮَﺍﻫَﺎ ﻗَﺪْ ﺃَﻓْﻠَﺢَ ﻣَﻦ ﺯَﻛﱠﱠﺎﻫَﺎ ﻭَﻗَﺪْ ﺧَﺎﺏَ ﻣَﻦ ﺩَﺳﱠﱠﺎﻫَﺎ “And a soul and Him who perfected it, and inspired it (with conscience of) what is wrong for it and (what is) right for it. He is indeed successful who causes it to grow. And he is indeed a failure who stunteth it. (91: 7-10) Moral virtues when repeated plant themselves firmly with in human self and like a habit become a part of human existence. It influences the self-building, what to become, and how to become of a human being. It is because of these considerations that special attention has been paid towards moral ethics in Islam, and they constitute a great portion of Islamic commands. There are hundreds and thousands of traditions which deal with ethics. Majority of Qur’anic verses consist of ethical commands; majority of the Qur’anic stories pursue moral objectives so much so that it could rightly be called as a book of moral ethics. In principle, one of the great aim of Divine prophets had been self-purification and nourishment of. moral excellence. The Prophet of Islam too had clearly announced the objective behind his prophetic mission as perfection and nourishment of moral ethics and said: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻧﻤﺎ ﺑﻌﺜﺖ ﻟﺎﺗﻤﻢ ﻣﻜﺎﺭﻡ ﺍﻟﺎﺧﻠﺎﻕ. “I have been appointed as prophet of God for the completion and perfection of moral ethics. ” [1] Also, said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (ﺹ): ﻋﻠﻴﻜﻢ ﺑﻤﻜﺎﺭﻡ ﺍﻟﺎﺧﻠﺎﻕ ﻓﺎﻥ ﺍﻟﻠﻪ ﺑﻌﺜﻰ ﺑﻬﺎ. “I recommend to you the importance of good moral conduct because, I have been p: 319

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appointed by God-Almighty to accomplish this very aim. ” [1]

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[1]: al-Mustadrak, vol. 2 p-282.

[1]: Bihar al-Anwar, vol. 69, p-375.

Third Means, the Righteous Deeds

point 

It may be derived from the Holy Qur’an that after the belief (Iman) the righteous deeds play the most important role in attaining self-perfection, God’s Nearness, higher human ranks, and pure delightful life of the Next World. God-Almighty has said in the Holy Qur’an: ﻣَﻦْ ﻋَﻤِﻞَ ﺻَﺎﻟِﺤًﺎ ﻣﱢﱢﻦ ﺫَﻛَﺮٍ ﺃَﻭْ ﺃُﻧﺜَﻰٰ ﻭَﻫُﻮَ ﻣُﺆْﻣِﻦٌ ﻓَﻠَﻨُﺤْﻴِﻴَﻨﱠﱠﻪُ ﺣَﻴَﺎﺓً ﻃَﻴﱢﱢﺒَﺔً ۖ ﻭَﻟَﻨَﺠْﺰِﻳَﻨﱠﱠﻬُﻢْ ﺃَﺟْﺮَﻫُﻢ ﺑِﺄَﺣْﺴَﻦِ ﻣَﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻌْﻤَﻠُﻮﻥَ. “Whosoever doth right, whether male or female, and is a believer, him verily We shall quicken with good life and We shall pay them a recompense in proportion to the best of what they used to do. (16: 97) And said: . ﻭَﻣَﻦ ﻳَﺄْﺗِﻪِ ﻣُﺆْﻣِﻨًﺎ ﻗَﺪْ ﻋَﻤِﻞَ ﺍﻟﺼﱠﱠﺎﻟِﺤَﺎﺕِ ﻓَﺄُﻭﻝَٰﺋِﻚَ ﻟَﻬُﻢُ ﺍﻟﺪﱠﱠﺭَﺟَﺎﺕُ ﺍﻟْﻌُﻠَﻰٰ “But whoso cometh unto Him a believer, having done good works, for such are the high stations. (20: 75) And said: ﻓَﻤَﻦ ﻛَﺎﻥَ ﻳَﺮْﺟُﻮ ﻟِﻘَﺎﺀَ ﺭَﺑﱢﱢﻪِ ﻓَﻠْﻴَﻌْﻤَﻞْ ﻋَﻤَﻠًﺎ ﺻَﺎﻟِﺤًﺎ ﻭَﻟَﺎ ﻳُﺸْﺮِﻙْ ﺑِﻌِﺒَﺎﺩَﺓِ ﺭَﺑﱢﱢﻪِ ﺃَﺣَﺪًﺍ “And whoever hopeth for the meeting with his lord, let him to righteous deeds and make none share of the worship due unto his lord. (18: 110) And said: ﻣَﻦ ﻛَﺎﻥَ ﻳُﺮِﻳﺪُ ﺍﻟْﻌِﺰﱠﱠﺓَ ﻓَﻠِﻠﱠﱠﻪِ ﺍﻟْﻌِﺰﱠﱠﺓُ ﺟَﻤِﻴﻌًﺎ ۚ ﺇِﻟَﻴْﻪِ ﻳَﺼْﻌَﺪُ ﺍﻟْﻜَﻠِﻢُ ﺍﻟﻄﱠﱠﻴﱢﱢﺐُ ﻭَﺍﻟْﻌَﻤَﻞُ ﺍﻟﺼﱠﱠﺎﻟِﺢُ ﻳَﺮْﻓَﻌُﻪُ “Whoso desireth power should know that) all power belongeth to God. Unto Him good words ascend, and the pious deed doth He exalt. (35: 10) The Glorious God in this verse explains that all power, prestige, and wealth belong to Him and the sacred word that is the clean and pure soul of a Monotheist (Muahid) and righteous belief in Monotheism (Tawhid) will ascend p: 320

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towards God-Almighty, and this will be made possible through the righteous deeds. The righteous deeds performed with pure intention and sincerity affect the doer's self thus, nourishing him for attaining perfection. The Holy Qur’an clearly explains that the pure and charming life of the Hereafter and attainment of the most sublime spiritual position of God's Nearness and Countenance is possible only through the combination of belief and righteous deeds. The Holy Qur’an has emphasized the importance of righteous deeds a lot and regards it as the only means for achieving eternal salvation and prosperity. The value and worth of righteous deeds depends upon their being compatible with religious law and revelations. Because the Creator of the men as well as of the world who is familiar with the special creation of human beings knows his path of perfection and salvation and therefore, accordingly has revealed it to the Holy Prophet (S) through the revelations so that he may present it to the people for their utilization. God-Almighty said in Holy Qur’an: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﺳْﺘَﺠِﻴﺒُﻮﺍ ﻟِﻠﱠﱠﻪِ ﻭَﻟِﻠﺮﱠﱠﺳُﻮﻝِ ﺇِﺫَﺍ ﺩَﻋَﺎﻛُﻢْ ﻟِﻤَﺎ ﻳُﺤْﻴِﻴﻜُﻢْ “O you who believe, obey God and the messenger while he calleth you to that which quickeneth you. (8: 24) The righteous deeds are the deeds that have been defined by religious law (shariah) as mandatory (wajib) or recommended (mustahab) deeds, and a wayfarer through their performance may undertake his spiritual migration leading him towards God's Nearness. This is the only way and all other ways are deviated and misleading and will never take p: 321

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a wayfarer to his final destination. A wayfarer must be absolutely obedient to religious law and for his mystical journey should not follow any other path except the religious path and should avoid strictly engaging into invocations and incantations that do not have any authenticity in religious law. Because, not only they do not take a wayfarer towards his destination instead, carry him farther apart from his destination since deviation from religious law is innovation and sin. To start with, a wayfarer should try his best to perform all religious obligatory obligations correctly in accordance with regulations, because, their renunciation will not result in attainment of higher spiritual positions, however seriously he may endeavor in performing recommended deeds and engaging into invocations and incantations. During the second stage the recommended deeds and invocations might be included in the program. The wayfarer at this stage in accordance to his spiritual strength and personal capabilities may perform recommended deeds and the more he endeavors the greater will be the possibilities of his attaining higher spiritual positions. From the point of view of superiority, it should be pointed out that all recommended deeds are not equal rather some of them excel over others and with the result some of them could be more better and favorite, as have been mentioned in the books of supplication and traditions. A wayfarer might select some supplications, prayers, invocations, and incantations from these books and then may engage himself on a regular basis. The more and precisely he performs them, p: 322

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the greater will be the purity and illumination of his soul, enabling him to ascend higher and higher up toward the exalted gnostic stations. Here, we will point out to some of the righteous deeds and for the remaining ones the readers are advised to refer to other books but it should be reminded that mandatory deeds, recommended deeds, invocations, and supplications would be considered as righteous and favorite deeds only if they are performed with sincerity. The authenticity of a deed and its becoming favorite depends in proportion to the sincerity of the performer. From this consideration; firstly we must discuss sincerity (ikhlas) , and I will describe some of the righteous deeds later on.

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The Sincerity The position of sincerity has been described as one of the highest stages of a wayfarer's gnostic journey and attainment of self-perfection. It is because of sincerity that the heart becomes center of illumination for Divine light, whereby wisdom and knowledge flowing through heart manifest themselves through appearing upon the tongue. The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﺎ ﺍﺧﻠﺺ ﻋﺒﺪ ﺍﺭﺑﻌﻴﻦ ﺻﺒﺎﺣﺎ ﺍﻟﺎ ﺟﺮﺕ ﻳﻨﺎﺑﻴﻊ ﺍﻟﺤﻜﻤﺔ ﻣﻦ ﻗﻠﺒﻪ ﻋﻠﻰ ﻟﺴﺎﻧﻪ. “Whoever devotes himself sincerely for a period of forty days for God-Almighty, streams of wisdom flowing from his heart will appear upon his tongue. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻳﻦ ﺍﻟﺬﻳﻦ ﺍﺧﻠﺼﻮﺍ ﺍﻋﻤﺎﻟﻬﻢ ﻟﻠﻪ ﻭﻃﻬﺮﺍ ﻗﻠﺒﻬﻢ ﻟﻤﻮﺍﺿﻊ ﻧﻈﺮ ﺍﻟﻠﻪ. “Where are those who performed their deeds with sincerity for God-Almighty, and purified their hearts so that p: 323

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they could absorb God's special attention towards them. ” [1] Hadhrate Fatimah al-Zahra [2] (s. a. ) the daughter of the Holy Prophet (S) has said: ﻗﺎﻟﺖ ﺳﻴﺪﺓ ﺍﻟﻨﺴﺎ ﺻﻠﻮﺍﺕ ﺍﻟﻠﻪ ﻋﻠﻴﻬﺎ: ﻣﻦ ﺍﺻﻌﺪ ﺍﻟﻰ ﺍﻟﻠﻪ ﺧﺎﻟﺺ ﻋﺒﺎﺩﺗﻪ ﺍﻫﺒﻂ ﺍﻟﻠﻪ ﺍﻓﻀﻞ ﻣﺼﻠﺤﺘﻪ. “Whoever sends pure and sincere worship for God-Almighty, He too reciprocates by bestowing upon Him His best favors. ” [3] The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻄﺎﻫﺮﺓ ﻣﻮﺍﺿﻊ ﻧﻈﺮ ﺍﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻤﻦ ﻃﻬﺮ ﻗﻠﺒﻪ ﻧﻈﺮ ﺍﻟﻠﻪ ﺍﻟﻴﻪ. “Pure hearts of believers are reserved for Glorious God' s special attention, therefore, whoever purifies his heart will certainly be blessed with God's special attention. ” [4] The Holy Prophet (S) had narrated a tradition from Arch-Angel Gabriel who heard it from God-Almighty who said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﺨﺒﺮﺍ ﻋﻦ ﺟﺒﺮﺋﻴﻞ ﻋﻦ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺍﻧﻪ ﻗﺎﻝ: ﺍﻟﺎﺧﻠﺎﺹ ﺳﺮ ﻣﻦ ﺍﺳﺮﺍﺭﻯ ﺍﺳﺘﻮﺩﻋﺘﻪ ﻗﻠﺐ ﻣﻦ ﺍﺣﺒﺒﺖ ﻣﻦ ﻋﺎﺑﺪﻯ. “That sincerity is a mystery from my mysteries and whoever is loved by me, I will deposit it in his heart. ” [5] Sincerity consists of various grades and degrees, the most lowest grade of sincerity is that a believer should perform all his worships strictly for the sake of God-Almighty free from all traces of polytheism, hypocrisy, and ostentation. This much amount of sincerity is must for the correctness of worships, and without it the doer will not be able to receive God's Nearness. The worth of a deed depends upon pure intentions and sincerity, free from all traces of Polytheism and dissimulation. The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ p: 324

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ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻥ ﺍﻟﻠﻪ ﻟﺎ ﻳﻨﻈﺮ ﺍﻟﻰ ﺻﻮﺭﻛﻢ ﻭﺍﻋﻤﺎﻟﻜﻢ ﻭﺍﻧﻤﺎ ﻳﻨﻈﺮ ﺍﻟﻰ ﻗﻠﻮﺑﻜﻢ. “God-Almighty does not look at your faces and deeds rather looks inside your hearts. ” [1] Imam al-Sadiq (a. s. ) has said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻳﻘﻮﻝ ﺍﻟﻠﻪ: ﺍﻧﺎ ﺧﻴﺮ ﺷﺮﻳﻚ, ﻣﻦ ﺍﺷﺮﻙ ﻣﻌﻰ ﻏﻴﺮﻯ ﻓﻰ ﻋﻤﻠﻪ ﻟﻢ ﺍﻗﺒﻠﻪ ﺍﻟﺎ ﻣﺎ ﻛﺎﻥ ﺧﺎﻟﺼﺎ. “God-Almighty said: ' I am the best partner for You, and whosoever associates with me some one else in his deeds, then I will handover the entire deed to that associate, because I do not accept but pure and sincere deeds. ” [2] Also, he said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻠﻪ ﻳﺤﺸﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻧﻴﺎﺗﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ. “On the Day of Judgment, God-Almighty will associate people in accordance with their intentions. ” The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻃﻮﺑﻰ ﻟﻤﻦ ﺍﺧﻠﺺ ﻟﻠﻪ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺪﻋﺎ ﻭﻟﻢ ﻳﺸﻐﻞ ﻗﻠﺒﻪ ﺑﻤﺎ ﺗﺮﻯ ﻋﻴﻨﺎﻩ ﻭﻟﻢ ﻳﻨﺲ ﺫﻛﺮ ﺍﻟﻠﻪ ﺑﻤﺎ ﺗﺴﻤﻊ ﺍﺫﻧﺎﻩ ﻭﻟﻢ ﻳﺤﺰﻥ ﺻﺪﺭﻩ ﺑﻤﺎ ﺍﻋﻄﻰ ﻏﻴﺮﻩ. “How lucky is the one who worships and prays only for the sake of God-Almighty; does not engage his heart in whatsoever is seen by his eyes; does not forget God's Remembrance because of whatsoever enters into his ears,. and does not become envious in seeing things bestowed upon others. ” [3] He also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻣﺎﺭﺍﺕ ﺍﻟﺴﻌﺎﺩﺓ ﺍﺧﻠﺎﺹ ﺍﻟﻌﻤﻞ. “Sincerity in deeds is an indication of doer's salvation and prosperity. ” [4] A worship that is accepted by God-Almighty and earns perfection and His Nearness for the worshipper -is the worship free from all traces of self-conceit, p: 325

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dissimulation, Egotism, and ostentation offered for the sake of Him alone. The only criteria for acceptance of deeds is -sincerity and devotion. The more is the degree of sincerity the greater would be the perfection and merit of the deed. The worshippers may be grouped in to the following three categories: 1. The First Group: Consists of those who worship God-Almighty because of fear of Divine punishment and Hell’s fire. 2. The Second Group: Consists of those who obey Divine commands for the sake of bounties of Paradise and rewards in the Hereafter. Although, worshipping with the above aims does not harm their correctness in any way and the doer will earn the eternal rewards and favors, because, the Holy Qur’an and traditions have very often utilized both of the above methods for the people's guidance. Apart from that the Holy Prophet (S) himself, infallible Imams (a. s. ) of his Holy Progeny, and God's Favorite Saints too were afraid of Divine retributions, continuously cried for help and were eager and hopeful for Paradise and its bounties. 3. The Third Group: Consists of those who worship God-Almighty because they consider Him worthy of it and want to thank him for His Divine bounties and blessings. Such aim does not have any contradiction with sincerity -a criteria for the acceptance of deeds. Therefore, in traditions, in order to encourage people for God's obedience, His bounties and favors have been reminded, so that to show their appreciation, the human beings should obey His commandments. Even the Holy Prophet (S) himself p: 326

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and Infallible Imam (a. s. ) of his holy progeny sometimes in order to emphasize the importance and seriousness of worship said: ﺍﻓﻠﺎ ﺍﻛﻮﻥ ﻋﺒﺪﺍ ﺷﻜﻮﺭﺍ. “Shouldn't I be a thankful servant? ” Although, the deeds of all groups do get accepted, but among them it is the third group whose deeds carry special distinction because they are accompanied with a higher degree of sincerity. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﻗﻮﻣﺎ ﻋﺒﺪﻭﺍ ﺍﻟﻠﻪ ﺭﻏﺒﺔ ﻓﺘﻠﻚ ﻋﺒﺎﺩﺓ ﺍﻟﺘﺠﺎﺭ ﻭﺍﻥ ﻗﻮﻣﺎ ﻋﺒﺪﻭﺍ ﺍﻟﻠﻪ ﺭﻫﺒﺔ ﻓﺘﻠﻚ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ ﻭﺍﻥ ﻗﻮﻣﺎ ﻋﺒﺪﻭﺍ ﺍﻟﻠﻪ ﺷﻜﺮﺍ ﻓﺘﻠﻚ ﻋﺒﺎﺩﺓ ﺍﻟﺎﺣﺮﺍﺭ. “The worshiper of God-Almighty may be divided into following three groups: 1 First Group: Consists of those who worship God-Almighty for the sake of eternal rewards, which is like -worshipping of merchants, (for the sake of profit). 2. Second Group: Consists of those who worship God-Almighty because of the fear of God and retributions, which is like –the worshipping of slaves (for the sake of fear). 3. Third Group: Consists of those who worship God-Almighty because to express their appreciation and thanks for His bounties and favors which is like the -worshipping of freeman. ” [1] 4. The Fourth Group: Consists of those who worships God-Almighty for the sake of attaining self-perfection and nourishment of their selves. Of course, perusal of this objective does not inflict any damage to the degree of sincerity and devotion that is the criteria for acceptance of deeds. 5. The Fifth Group: Consists of those who are the most favorite and distinguished servants of God-Almighty. Since p: 327

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they have recognized Him very well and consider Him as the Fountainhead of all Blessings and Perfection -Worship Him. Because, of their being aware of the Absolute and Infinite Power of the Lord of Splendor and Majesty, and since they have not discovered any other effective source of power except Him - consider Him alone worthy of worshipping, love Him and humiliate and humble themselves in front of His Exalted Glory, And this is called the highest degree of sincerity and devotion. Imam al-Sadiq (a. s. ) has said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻨﺎﺱ ﻳﻌﺒﺪﻭﻥ ﺍﻟﻠﻪ ﻋﻠﻰ ﺛﻠﺎﺛﺔ ﺃﻭﺟﻪ: ﻓﻄﺒﻘﺔ ﻳﻌﺒﺪﻭﻧﻪ ﺭﻏﺒﺔ ﻓﻲ ﺛﻮﺍﺑﻪ ﻓﺘﻠﻚ ﻋﺒﺎﺩﺓ ﺍﻟﺤﺮﺻﺎﺀ ﻭﻫﻮ ﺍﻟﻄﻤﻊ، ﻭﺁﺧﺮﻭﻥ ﻳﻌﺒﺪﻭﻧﻪ ﻓﺮﻗﺎ ﻣﻦ ﺍﻟﻨﺎﺭ ﻓﺘﻠﻚ ﻋﺒﺎﺩﺓ ﺍﻟﻌﺒﻴﺪ ﻭﻫﻲ ﺍﻟﺮﻫﺒﺔ، ﻭﻟﻜﻨﻲ ﺃﻋﺒﺪﻩ ﺣﺒﺎ ﻟﻪ ﻋﺰ ﻭﺟﻞ ﻓﺘﻠﻚ ﻋﺒﺎﺩﺓ ﺍﻟﻜﺮﺍﻡ، ﻭﻫﻮ ﺍﻟﺎﻣﻦ ﻟﻘﻮﻟﻪ ﻋﺰ ﻭﺟﻞ "ﻭﻫﻢ ﻣﻦ ﻓﺰﻉ ﻳﻮﻣﺌﺬ ﺁﻣﻨﻮﻥ" ﻭﺑﻘﻮﻟﻪ "ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﺗﺤﺒﻮﻥ ﺍﻟﻠﻪ ﻓﺎﺗﺒﻌﻮﻧﻲ ﻳﺤﺒﺒﻜﻢ ﺍﻟﻠﻪ ﻭﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ" ﻓﻤﻦ ﺃﺣﺐ ﺍﻟﻠﻪ ﺃﺣﺒﻪ ﺍﻟﻠﻪ، ﻭﻣﻦ ﺃﺣﺒﻪ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻛﺎﻥ ﻣﻦ ﺍﻟﺂﻣﻨﻴﻦ. “There are three categories of worshipers: The first category consists of those who worship for the sake of eternal rewards -which is the worshipping of greedy, because they are motivated due to greed. The second category consists of those who worship because of fear of Hell's fire which is the worshipping of slaves, since their motivation is due to fear. But since I love God-Almighty - I worship Him, which is the worship of elders, and nobles whose motivation is tranquility and assurance. God-Almighty has said: ﻭَﻫُﻢ ﻣﱢﱢﻦ ﻓَﺰَﻉٍ ﻳَﻮْﻣَﺌِﺬٍ ﺁﻣِﻨُﻮﻥَ “And such are safe p: 328

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from fear that Day. (27: 89) And further said: ﻗُﻞْ ﺇِﻥ ﻛُﻨﺘُﻢْ ﺗُﺤِﺒﱡﱡﻮﻥَ ﺍﻟﻠﱠﱠﻪَ ﻓَﺎﺗﱠﱠﺒِﻌُﻮﻧِﻲ ﻳُﺤْﺒِﺒْﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ ﻭَﻳَﻐْﻔِﺮْ ﻟَﻜُﻢْ ﺫُﻧُﻮﺑَﻜُﻢْ “Say (O Muhammad, to mankind): If you love God, follow me, God will love you and forgive your sins. (3: 31) Therefore, whosoever loves God-Almighty, He too loves him and (on the Day of Resurrection) he will be among those who have been blessed with peace and security” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﺎ ﻋﺒﺪﺗﻚ ﺧﻮﻓﺎ ﻣﻦ ﻧﺎﺭﻙ ﻭﻟﺎ ﻃﻤﻌﺎ ﻓﻰ ﺟﻨﺘﻚ ﻭﻟﻜﻦ ﻭﺟﺪﺗﻚ ﺍﻫﻠﺎ ﻟﻠﻌﺒﺎﺩﺓ ﻓﻌﺒﺪﺗﻚ. “Oh God! I worship you neither because of fear from the Hell's fire nor for the greed of Paradise's bounties, but, since 1 believe You are worthy of adoration and praise -I do worship you. ” [2] All of the above mentioned groups are sincere and their deeds are accepted but still all of them do not hold a single rank, rather from the point of view of perfection they differ with each other -the fifth group possessing the most distinguished position. It should be reminded here that the holder of distinguished ranks are not disqualified as for as the requirements of lower ranks are concerned, rather in addition to their being qualified for lower ranks they also possess higher distinguished credentials. The righteous and sincere slaves of God-Almighty, too are afraid of Him, are hopeful of His Mercy and Compassion, are thankful for His Bounties, and are anxious for attaining spiritual nearness with Him, but their motivation behind worship is not limited to only above things, p: 329

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instead, since they have discovered a better understanding of God-Almighty, they praise and worship Him. Those distinguished and God's chosen human beings in spite of their attaining exalted spiritual positions have not given up the lower positions, because, a wayfarer traveling upon the road of perfection when reaches relatively higher spiritual stations, also possesses the qualifications of lower stations which have been attained by him earlier in his spiritual journey.

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[1]: Bihar al-Anwar, vol. 70. p-242.

[1]: Ghirar al-Hukm, p-172.

[2]: Fatimah al-Zahra (s. a. ): The beloved daughter of the Prophet from Khadijah, Fatimah was born in Mecca on Friday, 20th Jumadath-thaniyah in the fifth year after the declaration of the prophethood (615 A. D. ) She was so loved by the Prophet that he called her “a part of me. ” In 2 A. H. / 624 A. D. she married ' ‘Ali ibn Abu Talib from whom she bore three sons, Hasan, Husayn and Muhsin (who died stillborn) , and two daughters, Zaynab and Umme Kulthum.

She was at the Prophet's bedside at the moment of his death and struggled for her husband's succession to the caliphate. She died at the age of 18 in Medina on 14th Jummaadi al awwl 11 A. H. (633 A. D. ) ; and is buried in the graveyard of Jannatu'l Baqi in Medina. It is said that when she was born the whole sky became illuminated; therefore she is called al-Zahra' , the “Radiant. ” She is the mother of the Shi'ite Imams and is considered the most holy of Muslim women.

[3]: Bihar al-Anwar, vol. 70, p-249.

[4]: the Ghirar al-Hukm, p-538.

[5]: Bihar al-Anwar, vol. 70. p-249.

[1]: Bihar al-Anwar, vol. 70, p-209.

[2]: Bihar al-Anwar, vol. 70, p-243.

[3]: Bihar al-Anwar, vol. 70-229.

[4]: Ghirar al-Hukm, p-43.

[1]: Bihar al-Anwar, vol 70, p-l96.

[1]: Bihar al-Anwar, vol. 70, p-197.

[2]: Bihar al-Anwar, p-197.

Whatever was discussed so far was related to sincerity and devotion in worship, but sincerity is something which is not limited to worship only, rather a wayfarer gradually reaches to a point whereby he purifies himself as well his heart, for God-Almighty, cleansing the heart's dwelling from all sort of alien existence. So much so that all actions, deeds and thoughts, are assigned exclusively to God-Almighty, and the wayfarer does not perform any thing but for His pleasure. He is not afraid of other than God and does not trust other than Him, to the extent that even his friendship and enmity are done exclusively for the God’s pleasure, and this is known as the highest degree of sincerity. The Commander of the Faithful Imam ' ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻃﻮﺑﻰ ﻟﻤﻦ ﺍﺧﻠﺺ ﻟﻠﻪ ﻋﻤﻠﻪ ﻭﻋﻠﻤﻪ ﻭﺣﺒﻪ ﻭﺗﻐﻀﻪ ﻭﺍﺧﺬﻩ ﻭﺗﺮﻛﻪ ﻭﻛﻠﺎﻣﻪ ﻭﺻﻤﺘﻪ. “How fortunate is the one whose deeds, knowledge, love, grudge, possession, renunciation speaking, and silence -all are reserved exclusively for God-Almighty. ” [1] Imam al-Sadiq has said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺍﺣﺐ ﻟﻠﻪ ﻭﺍﺑﻐﺾ ﻟﻠﻪ ﻭﺍﻋﻄﻰ ﻟﻠﻪ ﻭﻣﻨﻊ ﻟﻠﻪ ﻓﻬﻮ ﻣﻤﻦ p: 330

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ﻳﻜﻤﻞ ﺍﻳﻤﺎﻧﻪ. “Whosoever loves, grudges, donates, and refrains exclusively for the sake of God-Almighty -is some one whose faith is perfect. ” [1] Also, said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﺎ ﺍﻧﻌﻢ ﺍﻟﻠﻪ ﻋﻠﻰ ﻋﺒﺪ ﺍﺟﻞ ﻣﻦ ﺍﻥ ﻟﺎ ﻳﻜﻮﻥ ﻓﻰ ﻗﻠﺒﻪ ﻣﻊ ﺍﻟﻠﻪ ﻏﻴﺮﻩ. “God-Almighty has not bestowed upon a servant any thing superior than -that there should not be anything in his heart except God-Almighty. ” [2] The Commander of the Faithful Imam ‘Ali (a. s. ) says: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻳﻦ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺘﻰ ﻭﻫﺒﺖ ﻟﻠﻪ ﻭﻋﻮﻗﺪﺕ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﻟﻠﻪ. “Where are the hearts who have been donated to God-Almighty, and are committed exclusively for his obedience. ” [3] When a wayfarer attains that privileged position, God-Almighty purifies him for Himself and through Divine Illumination, intuition, and revelations makes him immune against sins and transgressions. Such a human being is called God's devoted friend (Mukhlis) and they are the most distinguished servants of God-Almighty. The Holy Qur’an says: ﺇِﻧﱠﱠﺎ ﺃَﺧْﻠَﺼْﻨَﺎﻫُﻢ ﺑِﺨَﺎﻟِﺼَﺔٍ ﺫِﻛْﺮَﻯ ﺍﻟﺪﱠﱠﺍﺭِ “Lo! We purified them with a pure thought, remembrance of the Home (of the Hereafter) (38: 46) The Holy Qur’an says about Prophet Moses (a. s. ): ﻭَﺍﺫْﻛُﺮْ ﻓِﻲ ﺍﻟْﻜِﺘَﺎﺏِ ﻣُﻮﺳَﻰٰ ۚ ﺇِﻧﱠﱠﻪُ ﻛَﺎﻥَ ﻣُﺨْﻠَﺼًﺎ ﻭَﻛَﺎﻥَ ﺭَﺳُﻮﻟًﺎ ﻧﱠﱠﺒِﻴًّﺎ “And make mention in the scripture of Moses. Lo! He was chosen, and he was a messenger of (God) , a Prophet. (19: 51) God's chosen devoted servants ultimately reach to a position whereby even Satan becomes disappointed in his efforts to make them deviated. The Holy Qur’an quotes Satan when he speaks to God-Almighty: ﻗَﺎﻝَ ﻓَﺒِﻌِﺰﱠﱠﺗِﻚَ ﻟَﺄُﻏْﻮِﻳَﻨﱠﱠﻬُﻢْ ﺃَﺟْﻤَﻌِﻴﻦَ ﺇِﻟﱠﱠﺎ ﻋِﺒَﺎﺩَﻙَ ﻣِﻨْﻬُﻢُ ﺍﻟْﻤُﺨْﻠَﺼِﻴﻦَ “He said: Then by Thy might, I surely will beguile them every p: 331

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one, save Thy single minded slaves among them. (38: 82-83) In the end it must be reminded that attaining such exalted position is not an easy and simple thing rather it requires self-purification, endeavors, and struggle in worshipping. The Commander of the Faithful, Imam ‘Ali (a. s. ) says: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺨﻠﺎﺹ ﺛﻤﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ. “Sincerity and devotion are the fruits of worship. ” [1] As has been described in traditions that engagements in worshipping and invocations continuously for a period of forty days and nights might be effective and useful for attaining inner purity enlightenment of soul, and the position of sincerity. But, this could not be accomplished in one single attempt rather should be attempted gradually after passing through various stages of sincerity.

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[1]: Ghirar al-Hukm p-462.

[1]: Bihar al-Anwar, vol. 70, p-248.

[2]: Bihar al-Anwar, vol. 70 p-249.

[3]: Ghirar al-Hukm, p-172.

[1]: Ghirar al-Hukm, p-17.

Some Righteous Deeds

point 

As was mentioned in earlier chapters of this books that the only path that could lead a wayfarer towards perfection and may help him in his ascend towards God's Nearness is obedience to revelations and following the path shown by Divine Prophets. The path which they followed themselves has been defined as performance of mandatory (wajibat) and recommended (Nawafil wa Mustahabbat) religious deeds which are called righteous deeds. All mandatory and recommended righteous deeds incorporated into Islamic Cannon Law (sharia) and registered in the Holy Qur’an as well as in other books of traditions are called as righteous deeds. You may better identity them and might utilize them in following the righteous path. Here we will discuss some of righteous deeds as follows:

First: Obligatory Prayers point The Prayer is one of the best means for undertaking p: 332

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spiritual migration towards God-Almighty and attaining the exalted position of His-nearness. Imam al-Ridha (a. s. ) has said: ﻗﺎﻝ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺼﻠﻮﺍﺓ ﻗﺮﺑﺎﻥ ﻛﻞ ﺗﻘﻰ. “The prayer is a means of attaining God’s nearness for every righteous human being. ” [1] Mu' awiyah bin Wahab asked Imam al-Sadiq (a. s. ) ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﻭﺣﺐ ﻗﺎﻝ: ﺳﺎﻟﺖ ﺍﺑﺎﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻋﻦ ﺍﻓﻀﻞ ﻣﺎ ﻳﺘﻘﺮﺏ ﺑﻪ ﺍﻟﻌﺒﺎﺩ ﺍﻟﻰ ﺭﺑﻬﻢ ﻭﺍﺣﺐ ﺫﻟﻚ ﺍﻟﻰ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻣﺎ ﻫﻮ؟ ﻓﻘﺎﻝ ﻣﺎ ﺃﻋﻠﻢ ﺷﻴﺌﺎً ﺑﻌﺪ ﺍﻟﻤﻌﺮﻓﺔ ﺃﻓﻀﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻠﺎﺓ، ﺃﻟﺎ ﺗﺮﻯ ﺃﻥ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﻟﺢ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ « ﻭﺃﻭﺻﺎﻧﻲ ﺑﺎﻟﺼﻠﺎﺓ ﻭﺍﻟﺰﻛﻮﺓ ﻣﺎ ﺩﻣﺖ ﺣﻴﺎً.: ﻗﺎﻝ “What is the best deed which brings human beings close to God-Almighty, and is also liked by Him? The Imam replied: After enlightenment of God's Essence, I do not know any thing better than the 'prayer”. Did not you hear that God's righteous servant Prophet Jesus (a. s. ) has said: “God has recommended for me prayer and charity until I remain alive. ” [2] Also, he said: ﺯﻳﺪ ﺍﻟﺸﺤﺎﻡ ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ ﺳﻤﻌﺘﻪ ﺑﻘﻮﻝ: ﺃﺣﺐ ﺍﻟﺎﻋﻤﺎﻝ ﺇﻟﻰ ﺍﻟﻠﻪ ﻋﺰ ﻭ ﺟﻞ ﺍﻟﺼﻠﺎﺓ ﻭﻫﻲ ﺁﺧﺮ ﻭﺻﺎﻳﺎ ﺍﻟﺎﻧﺒﻴﺎﺀ (ﻋﻞ)، ﻓﻤﺎ ﺃﺣﺴﻦ ﺍﻟﺮﺟﻞ ﻳﻐﺘﺴﻞ ﺃﻭ ﻳﺘﻮﺿﺄ ﻓﻴﺴﺒﻎ ﺍﻟﻮﺿﻮﺀ ﺛﻢ ﻳﺘﻨﺤﻰ ﺣﻴﺚ ﻟﺎ ﻳﺮﺍﻩ ﺃﻧﻴﺲ ﻓﻴﺸﺮﻑ ﻋﻠﻴﻪ ﻭﻫﻮ ﺭﺍﻛﻊ ﺃﻭ ﺳﺎﺟﺪ. ﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺳﺠﺪ ﻓﺄﻃﺎﻝ ﺍﻟﺴﺠﻮﺩ ﻧﺎﺩﻯ ﺇﺑﻠﻴﺲ: ﻳﺎﻭﻳﻠﺎﻩ ﺃﻃﺎﻉ ﻭﻋﺼﻴﺖ ﻭﺳﺠﺪ ﻭﺃﺑﻴﺖ. “The most esteemed and favorite deed before God-Almighty is - “Prayer” The Prayer is the last dying will of all prophets. How good it is that a human being takes a bath or performs ablution, then retires into p: 333

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a secluded corner where he is not seen by anyone and have the honor of performing genuflexion and prostration. When a servant bows himself down into prostration and prolonged it than Satan says: “Oh! Woe upon me! this servant has obeyed God-almighty, while I transgressed and he has offered prostration which I refused. ” [1] Imam al Ridha (a. s. ) has said: ﻗﺎﻝ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻠﻪ ﻭﻫﻮ ﺳﺎﺟﺪ ﻭﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ "ﻭﺍﺳﺠﺪ ﻭﺍﻗﺘﺮﺏ" “The most nearest position between the servant and God-Almighty is- the state of prostration [2] because God-Almighty has said: ﻭَﺍﺳْﺠُﺪْ ﻭَﺍﻗْﺘَﺮِﺏ “But prostrate thyself; and draw near (to God-Almighty). ” (96: 19) [3] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺫ ﺍﻗﺎﻡ ﺍﻟﻤﺼﻠﻰ ﺍﻟﻰ ﺍﻟﺼﻠﺎﺓ ﻧﺰﻟﺖ ﻋﻠﻴﻪ ﺍﻟﺮﺣﻤﺔ ﻣﻦ ﺍﻋﻨﺎﻥ ﺍﻟﺴﻤﺎ ﺍﻟﻰ ﺍﻋﻨﺎﻥ ﺍﻟﺎﺭﺽ ﻭﺣﻔﺖ ﺑﻪ ﺍﻟﻤﻠﺄﻛﺔ ﻭﻧﺎﺩﺍﻩ ﻣﻠﻚ: ﻟﻮ ﻳﻌﻠﻢ ﻫﺬﺍ ﺍﻟﻤﺼﻠﻰ ﻣﺎ ﻓﻰ ﺍﻟﺼﻠﺎﺓ ﻣﺎ ﺍﻧﻔﺘﻞ. “When a human being stands for prayers,. God's Blessings descend upon him from the sky; the angels circle him around and one of them says. , If this prayer-offerer would have known the worth of his prayer, he would never have broken his concentration (towards God) throughout the prayer. ” [4] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺇﺫﺍ ﻗﺎﻡ ﺍﻟﻌﺒﺪ ﺍﻟﻤﺆﻣﻦ ﻓﻲ ﺻﻠﺎﺗﻪ ﻧﻈﺮ ﺍﻟﻠﻪ ﺇﻟﻴﻪ ﺃﻭ ﻗﺎﻝ: ﺃﻗﺒﻞ ﺍﻟﻠﻪ ﻋﻠﻴﻪ - ﺣﺘﻰ ﻳﻨﺼﺮﻑ، ﻭﺃﻇﻠﺘﻪ ﺍﻟﺮﺣﻤﺔ ﻣﻦ ﻓﻮﻕ ﺭﺃﺳﻪ ﺇﻟﻰ ﺍﻓﻖ ﺍﻟﺴﻤﺎﺀ, ﻭﺍﻟﻤﻠﺎﺋﻜﺔ ﺗﺤﻔﻪ ﻣﻦ ﺣﻮﻟﻪ ﺇﻟﻰ ﺍﻓﻖ ﺍﻟﺴﻤﺎﺀ، ﻭﻭﻛﻞ ﺍﻟﻠﻪ ﺑﻪ ﻣﻠﻜﺎ ﻗﺎﺋﻤﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻳﻘﻮﻝ ﻟﻪ: ﺃﻳﻬﺎ ﺍﻟﻤﺼﻠﻲ ﻟﻮ ﺗﻌﻠﻢ ﻣﻦ ﻳﻨﻈﺮ ﺇﻟﻴﻚ ﻭﻣﻦ ﺗﻨﺎﺟﻲ ﻣﺎﺍﻟﺘﻔﺖ ﻭﻟﺎ ﺯﻟﺖ ﻣﻦ ﻣﻮﺿﻌﻚ ﺃﺑﺪﺍ. “When p: 334

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a believer stands for prayer, God-Almighty looks at him until he finishes it, His blessing covers him from the sky; the angels circle him around and God-Almighty assigns an angel who says: 'Oh prayer offerer! If you would have known -who is looking at you and with whom are you communicating? You would never have paid your attention towards any other thing, and you would never have been deviated from this position. ” [1]

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[1]: al-Ka. fi, vol. 3, p-265.

[2]: al-Kafi, vol. 3, p-264.

[1]: al-Kafi, vol. 3, p-264.

[2]: Prostration: Regarding prostration it is narrated that during one's entire life if one succeeds during a single prostration to achieve a real union with the Creator, it will compensate for all the past omissions. He would receive Divine blessings and would become immune from the satanic temptations forever.

On the contrary if during prostration, which is the state of renunciation if his heart is preoccupied with any thing other than Him, he will be listed among the group of hypocrites and the misled.

[3]: al-Kafi Vol. 3, p-265.

[4]: al-Kafi, vol. 3, p-265.

[1]: al-Kafi, vol. 3, p-265.

1. Heart's Presence in Prayer The Prayer is a celestial formula and Divine electuary, every part of which contains a hidden mystery. It is a means of love, communication, and remembrance of the Lord of the Universe. It is the best means of attaining perfection, spiritual ascension, and God's Nearness. According to Islamic traditions the prayer has been called -a believers heavenly journey (Mairaj) which protects him from moral indecencies. It is such a pure sparkling stream of spirituality that whosoever enters into it five times a day will purity his soul from all sort of pollution and contamination. It is the greatest trust of God-Almighty and is the criteria of acceptance of all other deeds. The prayer is such a mysterious heavenly formula, but subjected to its being alive and possessing spirit, which means heart's presence during prayer, paying attention towards God-Almighty, and being humble in front of Him. The invocations, recitals of Qur’anic verses, genuflection, prostration, the witnessing, and salutations constitute the face and body of the prayer while the heart's presence and attention towards the Creator form its spirit. Since a body p: 335

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without a soul becomes a dead body lacking any characteristic, likewise a prayer offered without heart's presence, although satisfies as far as the performance of compulsory religious obligation is concerned, nevertheless, such a prayer does not help in ascending the prayer offerer towards higher spiritual positions. In principle, the greatest objective behind the establishment of prayer may be described as -invocation recitals and engaging in God's Remembrance. God-Almighty said to the Holy Prophet (S): ﻭَﺃَﻗِﻢِ ﺍﻟﺼﱠﱠﻠَﺎﺓَ ﻟِﺬِﻛْﺮِﻱ “And establish worship for My Remembrance. (20: 14) The Friday-Prayer has been described as an invocation in the Holy Qur’an: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺇِﺫَﺍ ﻧُﻮﺩِﻱَ ﻟِﻠﺼﱠﱠﻠَﺎﺓِ ﻣِﻦ ﻳَﻮْﻡِ ﺍﻟْﺠُﻤُﻌَﺔِ ﻓَﺎﺳْﻌَﻮْﺍ ﺇِﻟَﻰٰ ﺫِﻛْﺮِ ﺍﻟﻠﱠﱠﻪِ “Oh ye who believe! When the call is heard for the prayer of the Day of Congregation, haste unto remembrance of God. (62: 9) The criteria for the acceptance of prayer is -the heart's presence, and whatever amount of heart's presence it may contain, the prayer will be accepted accordingly. It is because of this consideration that traditions have emphasized a lot about the importance of heart's presence in prayers. For example: The Holy Prophet (S) has said: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻥ ﻣﻦ ﺍﻟﺼﻠﺎﺓ ﻟﻤﺎ ﻳﻘﺒﻞ ﻧﺼﻔﻬﺎ ﻭﺛﻠﺜﻬﺎ ﻭﺭﺑﻌﻬﺎ ﻭﺧﻤﺴﻬﺎ ﺇﻟﻰ ﺍﻟﻌﺸﺮ, ﻭﺍﻥ ﻣﻨﻬﺎ ﻟﻤﺎ ﺗﻠﻒّ ﻛﻤﺎ ﻳﻠﻒّ ﺍﻟﺜﻮﺏ ﺍﻟﺨﻠﻖ ﻓﻴﻀﺮﺏ ﺑﻬﺎ ﻭﺟﻪ ﺻﺎﺣﺒﻬﺎ, ﻭﺍﻧﻤﺎ ﻟﻚ ﻣﻦ ﺻﻠﺎﺗﻚ ﻣﺎ ﺍﻗﺒﻠﺖ ﻋﻠﻴﻪ ﺑﻘﻠﺒﻚ. “Sometimes only half of the prayer gets accepted while at other times may be one-third, one fourth, one-fifth, and one-tenth of it will be accepted. Some of the prayers like an old wrapped cloth are p: 336

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pounded upon the offerer's head. As a matter of fact, only that portion of the prayer will be accepted from you, in which you have paid heartily attention towards God-Almighty. ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻳﻘﻮﻝ: ﺫﺍ ﻗﺎﻡ ﺍﻟﻌﺒﺪ ﺇﻟﻰ ﺍﻟﺼﻠﺎﺓ ﺃﻗﺒﻞ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻋﻠﻴﻪ ﺑﻮﺟﻬﻪ ﻓﻠﺎ ﻳﺰﺍﻝ ﻣﻘﺒﻠﺎ ﻋﻠﻴﻪ ﺣﺘﻰ ﻳﻠﺘﻔﺖ ﺛﻠﺎﺙ ﻣﺮﺍﺕ ﻓﺈﺫﺍ ﺍﻟﺘﻔﺖ ﺛﻠﺎﺙ ﻣﺮﺍﺕ ﺃﻋﺮﺽ ﻋﻨﻪ. “When a servant stands of prayer, God-Almighty pays attention towards him and did not break it until the servant deviates from His- remembrance for the third time. When this happens, God-Almighty too turns his face away from the prayer offerer. ” [2] The Commander of the Faithful Imam ‘Ali (a. s. ) says: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎﻳﻘﻮﻣﻦ ﺍﺣﺪﻛﻢ ﺍﻟﻰ ﺍﻟﺼﻠﺎﺓ ﻣﺘﻜﺎﺳﻠﺎ ﻭﻟﺎ ﻧﺎﻋﺴﺎ ﻭﻟﺎﻳﻔﻜﺮ ﻓﻲ ﻧﻔﺴﻪ ﻓﺄﻧﻪ ﺑﻴﻦ ﻳﺪﻱ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ، ﻭﺍﻧﻤﺎ ﻟﻠﻌﺒﺪ ﻣﻦ ﺻﻠﺎﺗﻪ ﻣﺎ ﺍﻗﺒﻞ ﻋﻠﻴﻪ ﻣﻨﻬﺎ ﺑﻘﻠﺒﻪ. “Do not offer prayer in the state of drowsiness or napping; while offering prayer do not think about yourself; because, you are standing in the presence of God-Almighty. Indeed, only that portion of the prayer will be accepted from the servant in which he has paid heartiest attention towards God-Almighty. ” [3] The Holy Prophet (S) has said: ﻗﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺃﻳﻤﺎ ﻋﺒﺪ ﺍﻟﺘﻔﺖ ﻓﻲ ﺻﻠﺎﺗﻪ ﻗﺎﻝ ﺍﻟﻠﻪ: ﻳﺎ ﻋﺒﺪﻱ ﺇﻟﻰ ﻣﻦ ﺗﻘﺼﺪ ﻭﻣﻦ ﺗﻄﻠﺐ؟ ﺃﺭﺑﺎً ﻏﻴﺮﻱ ﺗﺮﻳﺪ ﺃﻭ ﺭﻗﻴﺒﺎً ﺳﻮﺍﻱ ﺗﻄﻠﺐ؟ ﺃﻭ ﺟﻮﺍﺩ ﺧﻠﺎﻱ ﺗﺒﻐﻲ؟ ﻭ ﺃﻧﺎ ﺃﻛﺮﻡ ﺍﻟﺄﻛﺮﻣﻴﻦ ﻭﺃﺟﻮﺩ ﺍﻟﺄﺟﻮﺩﻳﻦ ﻭﺃﻓﻀﻞ ﺍﻟﻤﻌﻄﻴﻦ، ﺃﺛﻴﺒﻚ ﺛﻮﺍﺑﺎً ﻟﺎ ﻳُﺤﺼﻲ ﻗﺪﺭﻩ. ﺃﻗﺒﻞ ﻋﻠﻲّ ﻓﺄﻧﻲ ﻋﻠﻴﻚ ﻣﻘﺒﻞ ﻭﻣﻠﺎﺋﻜﺘﻲ ﻋﻠﻴﻚ ﻣﻘﺒﻠﻮﻥ. ﻭﺃﻥ ﺃﻗﺒﻞ ﺯﺍﻝ ﻋﻨﻪ ﺃﺛﻢ p: 337

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ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ. ﻓﺈﻥ ﺃﻟﺘﻔﺖ ﺛﺎﻧﻴﺔ ﺃﻋﺎﺩ ﺍﻟﻠﻪ ﻣﻘﺎﻟﺘﻪ ﻓﺈﺫﺍ ﺃﻗﺒﻞ ﻓﻲ ﺻﻠﺎﺗﻪ ﻏﻔﺮ ﺍﻟﻠﻪ ﻟﻪ ﻭﺗﺠﺎﻭﺯ ﻋﻨﻪ ﻣﺎ ﻛﺎﻥ ﻣﻨﻪ. ﻓﺈﻥ ﺃﻟﺘﻔﺖ ﺛﺎﻟﺜﺔ ﺃﻋﺎﺩ ﺍﻟﻠﻪ ﻣﻘﺎﻟﺘﻪ، ﻓﺈﻥ ﺃﻗﺒﻞ ﻓﻲ ﺻﻠﺎﺗﻪ ﻏﻔﺮ ﺍﻟﻠﻪ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ. ﻓﺈﻥ ﺃﻟﺘﻔﺖ ﺭﺍﺑﻌﺔ ﺃﻋﺮﺽ ﺍﻟﻠﻪ ﻋﻨﻪ ﻭﺃﻋﺮﺿﺖ ﺍﻟﻤﻠﺎﺋﻤﺔ ﻋﻨﻪ ﻭﻳﻘﻮﻝ: ﻭﻟﻴﺘﻚ ﻳﺎ ﻋﺒﺪﻱ ﺍﻟﻰ ﻣﺎ ﺗﻮﻟﻴﺖ. “Each servant (of God) , while standing in prayer pays attention towards other than Him, God-Almighty says: 'Oh my servant! Which way are you turning your face? Who is the one you are looking for? Do you seek a God and protector other than me? Are you looking for a benevolent other than me? While, I remain to be the Most Merciful among merciful, Most Compassionate among benevolent and happens to be the Greatest Bestower. I will bestow upon you such a reward that could not be counted. Pay attention towards Me, because I and my angels are paying attention towards you. ” “Thus, if the prayer offerer paid attention towards God-Almighty, his past sins are deleted. But again if he pays attention towards others (than God) , he is reminded by God-Almighty like before. If he turns his attention towards prayer, his sins and negligence from prayer are pardoned and their effects are nullified. ” “If for the third time he deviates his attention from the prayer, God-Almighty once more repeats his earlier warning, in case he paid attention towards the prayer, again his sins are pardoned. But if he deviated his attention away from the prayer for the p: 338

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fourth time, then God-Almighty and his angels turn their faces away from the prayer offerer and God-Almighty says to him: ' Now I have assigned you to the guardianship of someone who is liked by you. ” [1] The value of prayer depends directly upon heart's presence and attention paid towards God-Almighty; to the extent heart's presence is achieved during prayer, it will be effective in attaining inner purification and God's-Nearness. It was not without reason that all Divine Prophets (a. s. ) Infallible Imams (a. s. ) , and God's favorite saints paid so much attention towards prayer. About the Commander of the Faithful Imam ‘Ali (a. s. ) it has been written: “At the time of prayer his body used to tremble and the color of his face changed. They asked him the reason behind his agitation and fear. In reply he said: ' The time has arrived for returning of trust -which was offered to earth and heavens but they declined to assume this responsibility. But human being accepted this great trust. I am afraid that whether I would be able to discharge this heavy responsibility of returning this trust or not. “ [2] About the Imam al-Baqir (a. s. ) and al-Sadiq (a. s. ) it has been narrated: “At the time of prayer their faces used to turn pale and red with fear of God-Almighty; in their prayer they conversed with God-Almighty as though they are actually seeing him. ” [3] About Imam al-Sajjad (a. s. ) it has been narrated: “When he stood for prayer the color of his face became pale with fear, and like p: 339

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a humble slave standing in front of his Master, his body parts trembled. His prayer was always used to be his parting prayer as though there will never going to be any other prayer offered by him after this one. ” [1] About the life of Fatimah al-Zahra (s. a. ) the daughter of the holy Prophet (S) it has been narrated: “Because, of the intensity of fear, during prayer even the number of her breaths could have been counted. ” [2] Regarding the life of Imam al-Hasan (a. s. ) it has been narrated: “His body trembled during prayer. When he remembered Paradise and Hell, become so restless and agitated as though have been bitten by a snake. He requested Paradise from God-Almighty and sought His shelter from Hell. ” [3] “Ayesheh narrates about the Holy Prophet (S): while I was busy in talking with him, when the time of prayer arrived, suddenly be become so indifferent as though neither he recognizes us nor we do recognize him. ” [4] About Imam al-Sajjad (a. s. ) it has been narrated: “While he was in the middle of prayer his cloak rolled down from his shoulder but he remained unconscious about it. When he finished his prayer one of his companion asked: 'Oh son of the Holy Prophet (S)! While you were offering prayer your clock rolled down but you did not pay attention to it. ’ “The Imam replied: 'Woe upon you! Do you know in front of whom I was standing? Such awareness prevented me from paying attention towards my clock. Don't you understand that a servant's p: 340

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prayer is accepted only to the extent he pays attention towards God-Almighty during his prayer? ” 'Oh son of the Holy Prophet (S) , Therefore, on this basis we all are going to be doomed? ' Asked the companion. 'No! If you offer recommended prayers (Nawafil) God-Almighty through them will treat your compulsory prayers as completed. ” [1] “Regarding the Holy Prophet (S) it has been narrated that during prayer the color of his face changed completely, and a bubbling sound similar to the noises coming out from a boiling pot was heard coming out from his chest. When he stood for his prayer he was motionless like a piece of cloth fallen upon the ground. ” [2]

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[1]: Bihar al-Anwar, vol. 84, p-260.

[2]: Bihar al-Anwar, vol. 84, p-241.

[3]: Bihar al-Anwar, vol. 84, p-239.

[1]: Bihar al-Anwar, vol. 84, p-244.

[2]: Bihar al-Anwar, vol. 84, p-248.

[3]: Bihar al-Anwar, vol. 84, p-248.

[1]: Bihar al-Anwar, vol. 84, p-250.

[2]: Bihar al-Anwar, vol. 84, p-258.

[3]: Bihar al-Anwar, vol. 84, p-258.

[4]: Bihar al-Anwar, vol. 84. p. 258.

[1]: Bihar al-Anwar, vol. 84, p-265.

[2]: Bihar al-Anwar, vol. 84, p-248.

2. Degrees of Heart's Presence point Heart's presence consists of various ranks and degrees which differ from each other from the point of view of perfection. A wayfarer has to go through these various grades gradually so that he may ascent towards the higher spiritual positions of God's Nearness and Witnessing. It is a lengthy way containing various positions, whose introduction and explanation for some one deprived like me, who is looking from a distance and burning in regret -is not befitting. But some of these stages will be explained here in brief, which might be useful for wayfarers. First Stage This may be defined as a state in which the prayer offerer either through out the prayer or some part of it pays brief attention to the fact that he is standing before God-Almighty, speaks and converses with Him. However, at this stage he does not pay attention towards the p: 341

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meanings of words and does not understand the details of his conversation. Second Stage The second degree of heart's presence may be defined as a state in which the prayer offer apart from his being aware of the fact that he is standing before God-Almighty and is communicating with Him, also, pays attention towards the meanings of words and invocation and knows exactly what is he saying to God-Almighty. While announcing the worlds, simultaneously, he is also making his heart to understand its meaning like a mother who teaches her child how to pronounce a sentence as well as explains him its meanings. Third Stage The Third degree of heart's presence may be defined as a state in which the prayer offerer in addition of his being aware of the earlier stages, also comprehend very well the realities of Glorification, Adoration, Praise, Sanctification, Monotheism, and meanings of other invocations. Further, his understanding of the above is based upon logical arguments, pays attention towards them during prayer, understand very well as to what is he saying, what does he want, and with whom is he speaking? Fourth Stage The fourth stage of heart's presence may be defined as a state in which the prayer offerer, in addition of his being aware of the early stages, must also have influenced upon his inner essence the learning and meanings of invocations, and must have achieved the state of certainty (yaqin) and faith (iman). In that case the tongue follows the heart and since the heart believes in those realities pursues the tongue p: 342

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to undertake the recital of invocations. Fifth Stage The fifth stage of heart's presence may be defined as a state in which the prayer offerer in addition of his being aware of early stages has achieved the most sublime spiritual positions of revelation, intuition, and countenance. Through his esoteric eyes witnesses the Sacred Names and Characteristics of God-Almighty and does not see any thing except Him, even does not pay attention to himself his actions, deeds, and invocations. He speaks with God-Almighty but is unconscious of the speaker and speech. He has given up his own existence and have become fascinated after witnessing the beauty of Lord's Holy Essence. Even at this stage there are ranks and degree varying in distinction relative to the status of the wayfarers. This stage is like an ocean of infinite depth and for some one deprived like me, it is better not to enter in it and leave it's description for those who deserve it: ﺍﻟﻠﻬﻢ ﺍﺭﺯﻗﻨﺎ ﺣﻠﺎﻭﺓ ﺫﻛﺮﻙ ﻭﻣﺸﺎﻫﺪﺓ ﺟﻤﺎﻟﻚ. “Oh God! Please bestow upon us the sweetness of your invocations and the witnessing of your beauty. ” 3. Important Factors for Attaining Heart's Presence point In as much as heart's presence is important and worthwhile, in the same proportion its attainment is extremely difficult. No sooner a person starts his prayer Satan suddenly whispers in his heart pulling him from one side to another, and continuously engaging him into all sort of thoughts and memories. The heart [1] engages himself into accounting, planning, reviewing past and future problems, solving academic problems; very often recollecting during prayers, topic which were forgotten p: 343

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by him completely and when he returns to himself discovers that the prayer is over. Even if in between he pays attention towards prayer he deviates immediately. It is indeed sad and one must feel sorry about it! What should we do to dominate over this rebellious and playful self? How should we keep these scattered thoughts away from us during the prayer and keep our attention exclusively to remember God-Almighty. Those who have traveled this path and were able to receive Divine special favors can better guide us, and it would be better if the pen would have been in their hands. But, this helpless and veiled servant too would like to describe some points which may be useful in achieving heart's presence during prayer as follows: Secluded Place If one has to offer individual compulsory prayer or recommended prayer it is better to select an isolated free from noises and interference. The prayer's place should be free from pictures or any other object which might attract prayer offer's attention; should not be a public place, rather a secluded corner inside the home should be selected and prayer should always be offered over there. While, offering prayer, one should look at the place of prostration or may close his eyes, and among these two whichever he thinks is mere useful for heart's presence should be practiced. It is advisable to offer prayer in a smaller room a near the wall so that the prayer offerer's view is restricted. While, offering congregational prayers one p: 344

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should look at the place of prostration and listen attentively to the recital of Qur’anic verses, if the congregational leader (Imam) is reciting them loudly. Removal of Obstacles Before the prayer all obstacles in attaining heart's presence must be removed and only then one should engage himself into prayer. e. g. If the prayer offerer needs to go to toilet, he must relieve himself first, and after performing required ablutions should engage himself into prayer. If he is not comfortable because of severe hunger and thrust, first he must satisfy his hunger and thirst by eating and drinking and then should offer his prayers. Also, if because of over-eating he lacks the mood, he should wait a while till he feels ready for prayer. Similarly, if because of being extremely tired and exhausted or feeling sleeplessness, if he does not have the mood to offer prayer, he should first rest and sleep, and then should offer his prayer. If he is busy investigating something or is disturbed and agitated because of a tragic occurrence, he should try within the bounds of possibilities to eliminate the causes of concern before prayer. One of the greatest obstacles is intense attachment to worldly allurements namely: Wealth and property, power and position, and woman and children. Severe attraction of these things causes prayer offerer's attention turns towards these things deviating from God-Almighty, during prayer. Therefore, the prayer offerer must seriously endeavor to cut off these attractions, so that heart's presence and attention towards God-Almighty become easier for him. Strengthening of Faith Man's attention towards God-Almighty p: 345

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depends in proportion to his knowledge and enlightenment relative to Him. If the faith has reached to the degree of certainty, has completely comprehended God's Majesty, Power, Presence, Dominion, and Knowledge, naturally will show humility and humbleness in front of him, and there would be no room left for negligence and forgetfulness. Some one who sees God's existence everywhere as his overseer, regards himself continuously before His presence, while standing in prayer -a place of talking with Him, will never be negligent from His remembrance. Suppose, if one has to speak before a powerful king, he will naturally control all his senses, would know exactly what is he supposed to do, and what is he going to speak? So, if one recognizes God-Almighty with Splendor and Majesty, he would never be negligent of Him during prayer. Therefore, a human being should endeavor for strengthening his faith and attaining perfect enlightenment so that he may achieve maximum heart's presence during his prayer. The Holy Prophet (S) has said: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻋﺒﺪ ﺍﻟﻠﻪ ﻛﺎﻧﺖ ﺗﺮﺍﻩ ﻓﺎﻥ ﻛﻨﺖ ﻟﺎﺗﺮﺍﻩ ﻓﺎﻧﻪ ﻳﺮﺍﻙ. “Worship God-Almighty as though you are actually seeing Him, and even if you do not see Him, He sees you. ” [1] Aban bin Toghlab said that I said to Imam al-Sadiq (a. s. ): ﺍﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ ﻗﺎﻝ ﻗﻠﺖ ﻟﺎﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻧﻲ ﺭﺍﻳﺖ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﺍﺫﺍ ﻗﺎﻡ ﻓﻰ ﺍﻟﺼﻠﺎﺓ ﻏﺸﻰ ﻟﻮﻧﻪ ﻟﻮﻥ ﺁﺧﺮ. ﻓﻘﺎﻝ ﻟﻲ: ﻭﺍﻟﻠﻪ ﺍﻥ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻛﺎﻥ ﻳﻌﺮﻑ ﺍﻟﺬﻯ ﻳﻘﻮﻡ ﺑﻴﻦ ﻳﺪﻳﻪ. “I saw ‘Ali Bin al-Husayn (a. s. ) p: 346

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offering prayer in such a manner that the color of his face changed. Please explain the reason. 'Yes! Because he recognized completely God-Almighty in front of whom he was standing in prayer. ’ Replied the Imam. ” [1] Remembrance of Death One thing which might be useful in achieving heart's presence is -remembrance of death. If a person thinks about death, and pays attention to the fact that neither timings nor the circumstances of death’s arrival are known, it may occur at any time, under any situation, even it is quite possible that this prayer might be the last one. In that case he would not offer prayer with negligence. It is recommended that a prayer offerer should think about death before the prayer; should imagine that the moment of death has arrived; the death angel Israel for receiving the soul has already arrived, and it is only a limited time, say, an hour or few minutes have been left for him, after which his deeds' register will be closed forever, and he will be transferred to Eternal World. Over there, his deeds will be scrutinized and the result would be either eternal prosperity and happy living near God’s favorites or adversity, cruelty, punishment, and torture inside the Hell. By imagining and picturing dying one may better concentrate, may witness himself standing in front of God-Almighty, and thus may offer prayer with more humility and humbleness as his farewell prayer. Before beginning prayer create such conditions for yourself and then prolong it during entire length of prayer. Imam Al-Sadiq p: 347

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(a. s. ) said: ﻗﺎﻝ ﺍﺑﻮﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺇﺫﺍ ﺻﻠﻴﺖ ﺻﻠﺎﺓ ﻓﺮﻳﻀﺔ ﻓﺼﻠﻬﺎ ﻟﻮﻗﺘﻬﺎ ﺻﻠﺎﺓ ﻣﻮﺩﻉ ﻳﺨﺎﻑ ﺃﻥ ﻟﺎ ﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺍﺑﺪﺍ. ﺛﻢ ﺍﺻﺮﻑ ﺑﺒﺼﺮﻙ ﺇﻟﻰ ﻣﻮﺿﻊ ﺳﺠﻮﺩﻙ, ﻓﻠﻮ ﺗﻌﻠﻢ ﻣﻦ ﻋﻦ ﻳﻤﻴﻨﻚ ﻭﺷﻤﺎﻟﻚ ﻟﺄﺣﺴﻨﺖ ﺻﻠﺎﺗﻚ, ﻭﺍﻋﻠﻢ ﺃﻧﻚ ﺑﻴﻦ ﻳﺪﻱ ﻣﻦ ﻳﺮﺍﻙ ﻭﻟﺎ ﺗﺮﺍﻩ. “Offer compulsory prayer during its time, like someone who is offering his farewell prayer, and is afraid that after this he will never have the opportunity to offer the prayer again. While offering the prayer, look at the place of prostration. If one realizes some one nearby is watching his prayer -he becomes more careful in offering his prayer. Know! that you are standing in front of some one who sees you but is not seen by you. ” [1]

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[1]: In his book “Sirr-us-Salat” (the Mysteries of Prayers) , Imam Khomeini, describes the presence of heart, as follows:

“During prayers one must try to completely cut off the heart's preoccupation with worldly affairs. If a person is submerged in love and desires of this world, naturally his heart is busy continuously from one involvement to another. The heart behaves like a bird jumping from one branch to another. So for we have this tree of worldly ambitions or desires (“Hubb-e Duniya”) in our heart, it will behave restless.

If by struggle, practice, efforts, and thinking about the severe consequences and losses, if one could succeed in cutting this tree of worldly ambitions or desires, then the heart will become reposed and peaceful. It will achieve spiritual perfection. At least the more one tries to free himself from worldly charms and temptations the more he succeeds in cutting the various branches of that tree in his heart, with the result, the presence of heart will be achieved in the same proportion. ”

Imam Khomeini further explains the term' love of this world' (Hubb al-Duniya). “There are people who do not possess anything at all of this moral world, but still they could be the persons totally submerged in the love of this world.

While on the contrary, one maybe be like Prophet Sulaiman bin Dawood, (Solomon son of David) king of kings and possessing all the treasurers of this universe, but at the same time may not be a man of this world, completely detached from the lure of the world. ” [Tr].

[1]: Nahjal-Fasahath, p-65.

[1]: Bihar al-Anwar, vol. 84, p-236.

[1]: Bihar al-Anwar, vol. 84, p-233.

Readiness After removing all obstacles around him, the prayer offerer should make himself ready for prayer by retiring into a suitable isolated place. Before standing he must remind himself about the Majesty and Infinite power of God-Almighty and his own weakness and incompetence. He must realize that he is standing in front of the Lords of worlds and is speaking to him. He is standing in front of such a Magnificent Power which surrounds everything even is aware of most secret affairs. Imagine and manifest dying, accounting of deeds, Paradise, and Hell in your mind's eye; assign a higher probability that death might occur very soon, and even this very prayer could be the last prayer of his life. Prolonged these reflections until self became completely tamed and is in a mood to pay p: 348

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attention. Then with attention and hearts' presence recite the call for prayer- (adhan) and (aqameh) respectively, recite the following supplication and during its recital pay attention to its meaning. ﺍﻟﻠﻬﻢ ﺍﻟﻴﻚ ﺗﻮﺟﻬﺖ ﻭﻣﺮﺿﺎﺗﻚ ﻃﻠﺒﺖ ﻭﺛﻮﺍﺑﻚ ﺍﺑﺘﻐﻴﺖ ﺑﻚ ﺁﻣﻨﺖ ﻭﻋﻠﻴﻚ ﺗﻮﻛﻠﺖ ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻝ ﻣﺤﻤﺪ ﻭﺍﻓﺘﺢ ﻣﺼﺎﻣﻊ ﻗﻠﺒﻰ ﻟﺬﻛﺮﻙ ﻭﺛﺒﺘﻨﻰ ﻋﻠﻰ ﺩﻳﻨﻚ ﻭﻟﺎ ﺗﺰﻍ ﻗﻠﺒﻰ ﺑﻌﺪ ﺍﺫ ﻫﺪﻳﺘﻨﻰ ﻭﻫﺐ ﻟﻰ ﻣﻦ ﻟﺪﻧﻚ ﺭﺣﻤﺔ ﺍﻧﻚ ﺍﻧﺖ ﺍﻟﻮﺍﻫﺐ. (Allahumma elaika tawwajahato wa marzateka talabato wa thawabaka ibtaqhazzito wa beka amanto wa elaika tawwakalto allahuma salle ala Muhammadin wa aley Muhammad waftoh masamea qalbi lezekreka wa sabbatni ala deneka wa deney Nabiyeha wala tuzqe qalbi bada is hadeytani wa habli min ladunka rahamate inneka antal wahab. ) “Oh God! I seek Your refuge; desire whatever pleases Thou. Aspire to receive Your reward have faith in Thee and trust and rely upon You. Oh God! send salutations upon Muhammad (S) and his Holy progeny (a. s. ) , open my heart's esoteric ears to Your invocation,. make me steadfast upon Your religion, and the religion of Your Prophet (S). Don't make my heart deviate after being blessed with Your guidance, and bestow upon me Your favors and blessings, verily! You are the most benevolent. ” Then recite the following prayer: ﻳﺎ ﻣﺤﺴﻦ ﻗﺪ ﺍﺗﺎﻙ ﺍﻟﻤﺴﻲﺀ, ﻳﺎ ﻣﺤﺴﻦ ﺃﺣﺴﻦ ﺍﻟﻰ. (ya Mohsin qadatak al masiyee ya Mohsin ehsan al ati. ) “Oh Beneficent, verily bless me -the sinner; Oh Beneficent! bestow your favors upon me. ” If after that one feels like having proper attention and humility he may say Takbirateh al-Ahram by proclaiming, “God is Great” (Allahu Akbar) and p: 349

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may begin his prayer. But, if he feels that he is not yet ready, does not feel any change in his mood, should seek refuge [1] in God-Almighty from Satanic whispers and should repeat the earlier program till he gets ready. At this moment with due attention and heart's presence should say Takbirateh al-Ahram while paying attention towards its meanings and may begin his prayer. But, he must pay attention as to whom is he talking and what is he saying? Be careful that tongue and heart coordinate each other and do not lie. Does he know the meanings of “God is Great” (Allahu Akbar) i. e. God is Greater than -that He could be described. He must pay attention correctly what is he saying? Does he really believe in it? Imam al-Sadiq (a. s. ) has said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺫﺍ ﺍﺳﺘﻘﺒﻠﺖ ﺍﻟﻘﺒﻠﺔ ﻓﺎﻧﺲ ﺍﻟﺪّﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﺍﻟﺨﻠﻖ ﻭﻣﺎ ﻫﻢ ﻓﻴﻪ ﻭﺍﺳﺘﻔﺮﻍ ﻗﻠﺒﻚ ﻋﻦ ﻛﻞّ ﺷﺎﻏﻞٍ ﻳﺸﻐﻠﻚ ﻋﻦ ﺍﻟﻠﻪ ﻭﻋﺎﻳﻦ ﺑﺴﺮّﻙ ﻋﻈﻤﺔ ﺍﻟﻠﻪ ﻭﺍﺫﻛﺮ ﻭﻗﻮﻓﻚ ﺑﻴﻦ ﻳﺪﻳﻪ ﻳﻮﻡ ﺗﺒﻠﻮ ﻛﻞﱡﱡ ﻧﻔﺲٍ ﻣﺎ ﺃﺳﻠﻔﺖ ﻭﺭﺩﱡﱡﻭﺍ ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﻮﻟﺎﻫﻢ ﺍﻟﺤﻖّ. ﻭﻗﻒ ﻋﻠﻰ ﻗﺪﻡ ﺍﻟﺨﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻓﺈﺫﺍ ﻛﺒّﺮﺕ ﻓﺎﺳﺘﺼﻐﺮ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﻌﻠﻰ ﻭﺍﻟﺜﺮﻯ ﺩﻭﻥ ﻛﺒﺮﻳﺎﺋﻪ: ﻓﺈﻥّ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﺇﺫﺍ ﺍﻃّﻠﻊ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﻌﺒﺪ ﻭﻫﻮ ﻳﻜﺒّﺮ ﻭﻓﻲ ﻗﻠﺒﻪ ﻋﺎﺭﺽٌ ﻋﻦ ﺣﻘﻴﻘﺔ ﺗﻜﺒﻴﺮﻩ، ﻗﺎﻝ: ﻳﺎ ﻛﺎﺫﺏ ﺃﺗﺨﺪﻋﻨﻲ؟ ﻭﻋﺰﱠﱠﺗﻲ ﻭﺟﻠﺎﻟﻲ ﻟﺄﺣﺮﻣﻨّﻚ ﺣﻠﺎﻭﺓ ﺫﻛﺮﻱ، ﻭﻟﺄﺣﺠﺒﻨّﻚ ﻋﻦ ﻗﺮﺑﻲ ﻭ ﺍﻟﻤﺴﺎﺭﱠﱠﺓ ﺑﻤﻨﺎﺟﺎﺗﻲ. “When you stand facing Holy Mecca (Qiblah) [2] with prayer intention -forget the world and whatever it contains, people, and their affairs absolutely, make your heart free from p: 350

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every thing which prevents you from God's Remembrance and with esoteric eyes witness God's Majesty and Splendor. Recollect your stoppage in front of Him on the Day of Resurrection when each human being will make his earlier deposited deeds manifested, thus, returning towards God-Almighty. 'During prayer be in a state of fear and hope, after making your proper intention and saying (Takbiratel al-Ahram, i. e. Allahu Akbar) , whatever, the earth and sky may contain, consider it as small and insignificant, because when prayer offerer says it, God-Almighty looks in his heart, thus, if he had not paid attention towards the reality of Takbirateh al-Ahram He says to him: 'Oh liar! Do you want to deceit me? ' swear to my splendor and majesty that will deprive you. from My invocations pleasure and enjoyment of having private communications with Me. ” [1] Of course preparation and getting readied before the prayer, during making intention and saying Takbirateh al-Ahram are extremely effective in achieving heart's presence, but still more important than that, is the continuation of this state through out the prayer. If a slight negligence is shown, self immediately starts his action of flying from one side to another one, thus, breaking heart's presence and concentration. Therefore, prayer offerer must watch his self carefully all along the prayer. He must tightly closed his hearts entrance towards all other than God and must prevent entries of scattered thoughts and memories should consider himself always standing in God's presence, should offer prayer as though he is actually talking with God-Almighty, p: 351

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bows down and prostrates in front of him; while reciting Qur’anic verses and invocations must pay attention towards their meanings; must realize what is he saying; with what Majestic Power is he speaking and should maintain this condition until the prayer is over. It is a difficult task but with efforts, endeavors, and seriousness it becomes easier. God-Almighty has promised in the Holy Qur’an: ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﺟَﺎﻫَﺪُﻭﺍ ﻓِﻴﻨَﺎ ﻟَﻨَﻬْﺪِﻳَﻨﱠﱠﻬُﻢْ ﺳُﺒُﻠَﻨَﺎ “And those who strive in Our (cause) -We will certainly guide them to Our paths. (29: 69) If one does not succeed in the very first attempt instead of getting disappointed, he should become more determined and serious in trying again, until attaining domination over self gradually. The heart should be cleansed thoroughly from scattered thoughts and should be motivated to pay attention towards God-Almighty. If such thing is not possible within one day, few weeks and few months, he should not be disappoint because after all such a thing is possible. There were and still are many distinguished personalities who were able to achieve absolute heart's presence from the beginning till the end of prayer, and during prayer did not pay any attention towards other than God. We would not be disappointed either from attaining such distinguished position and if achieving absolute perfection is not possible, we must try to attain at least whatever is attainable within the bounds of possibilities and should consider even this much as a great bounty. [1]

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[1]: One should recite Istiadha:

ﺍﻋﻮﺫ ﺑﺎﻟﻠﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ

“I seek refuge in God-Almighty from. Satan -the damned one. ”

[2]: Direction to which Muslims turn their face for Prayer. [Tr. ]

[1]: Bihar al-Anwar, vol. 84, p-230.

[1]: In order to attain heart's presence during prayer we may utilize books which have been written about Mysteries of Prayer, like the book “Sirr-us-Salat” (Mysteries of Prayer) written by Divine Scholar and Great Leader of the Islamic Revolution, Imam Khomeini (r. a. ) [Author].

Second: Supererogatory Prayers (Nawafil) Earlier it was mentioned that the Prayer happens to be the best means p: 352

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of spiritual migration, invocation, and God's Nearness. God-Almighty, who is absolutely more knowledgeable, as compared to any other person, about the special human creation, and their path of perfection, has defined prayer, and by means of prophets have handed it over to human beings -so that they may utilize it for their salvation and attaining perfection. The path of utilization from this means is always open. The prayer has not been limited to a certain fixed time, rather one may utilize from it at any time, any where and under all circumstances. Generally, the prayer may be classified into following two categories: 1. Mandatory or Compulsory Prayers (Wajib). 2. Supererogatory or Recommended Prayers (Nawafil). There are six types of Mandatory or Compulsory Prayers: 1. Daily Prayer (salat wajib). 2. Sign Prayer (salat ayat) , to be recited at the solar or lunar eclipse 3. Death Prayer (Mayyit). 4. Circumambulation Prayer during Hajj pilgrim (Towwaf). 5. Prayer which become mandatory upon one's taking an oath or making a solemn promise to God (Nazr). 6. Make up Prayer (Qadha). Daily prayers not offered by father become compulsory upon his eldest son, after his demise. Daily prayers are compulsory upon all adult Muslims after attaining puberty, but other compulsory prayers become compulsory during certain periods under special circumstances. A person who desires to achieve salvation and perfection, as a very first step must perform all compulsory obligations strictly in their prescribed manner, and if performs them with heart's presence and devotion, become best means of achieving God's favor. Quitting compulsory obligations and instead indulging into p: 353

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performance of recommended deeds will never result in achieving God's favor. If someone thinks, that by quitting compulsory obligation and by means of some recommended deeds, invocations, and incantations, he may complete his journey towards perfection and attaining higher spiritual positions-certainly he is making a mistake. But after performance of compulsory obligations, he may seek God's nearness by means of supererogatory prayers and other recommended deeds for attaining sublime spiritual positions. There are plenty of supererogatory prayers (nawafil) , and overall may be divided into two categories: Daily supererogatory prayers (nawafil) and other recommended prayers. Daily Supererogatory Prayers consists of thirty four units (Rakats): 1. Supererogatory Prayer Noon (Dhohr) -8 units, (before compulsory (Dhohr) prayer, 4 times -2 units). 2. Supererogatory Prayer After-Noon (Asr) -8 units (before compulsory (Asr) Prayer, 4 times -2 units). 3. Supererogatory Prayer Evening (Maghrib) -4 units (after compulsory (Maghrib) Prayer, 2 times -2 units). 4. Supererogatory Prayer Night (Isha) -2 units (in sitting position, after compulsory (Isha) Prayer, and is regarded equivalent to one unit of standing prayer). 5. Supererogatory Prayer Morning (Fajr) -2 units (before compulsory (Fajr) Prayer). 6. Night Prayer (Namaz al-Shab or Salat al Lail) -11 units. Tradition books describe the importance of recital of daily supererogatory prayers; their effects and rewards have also been specified, and have been introduced as complimentary to compulsory prayers. But other than daily supererogatory prayers other recommended prayers during certain special periods, places, and circumstances as well as their relevant rewards have also been described. The readers may study the details of different kinds of p: 354

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supererogatory prayers and recommended prayers and their advantages and rewards in the books of traditions and supplications [1] and may utilize them in your spiritual journey and attainment of self-perfection. Apart from that prayer is desired and recommended at any time, every place and under all circumstances and a wayfarer may take its advantage. The path of taking advantage from this means remains always open. A human being at any time, any place, and under all conditions may be benefited from this great blessing and may establish a quick communication with God-Almighty. The Commander of the Faithful Imam. ’Ali (a. s. ) has said: ﻋﻦ ﺍﺑﻰ ﺍﻟﺤﺴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺻﻠﺎﺓ ﺍﻟﻨﻮﺍﻓﻞ ﻗﺮﺑﺎﻥ ﻛﻞ ﻣﺆﻣﻦ. “Supererogatory Prayer (Nafilah) results in a believer's becoming near to God-Almighty. ” [2] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺇﻥ ﺍﻟﻌﺒﺪ ﻟﻴﺮﻓﻊ ﻟﻪ ﻣﻦ ﺻﻠﺎﺗﻪ ﻧﺼﻔﻬﺎ ﺃﻭ ﺛﻠﺜﻬﺎ ﺃﻭ ﺭﺑﻌﻬﺎ ﺃﻭ ﺧﻤﺴﻬﺎ ﻓﻤﺎ ﻳﺮﻓﻊ ﻟﻪ ﺇﻟﺎ ﻣﺎ ﺃﻗﺒﻞ ﻋﻠﻴﻪ ﺑﻘﻠﺒﻪ ﻭﺇﻧﻤﺎ ﺃﻣﺮﻧﺎ ﺑﺎﻟﻨﺎﻓﻠﺔ ﻟﻴﺘﻢ ﻟﻬﻢ ﺑﻬﺎ ﻣﺎ ﻧﻘﺼﻮﺍ ﻣﻦ ﺍﻟﻔﺮﻳﻀﺔ.. “Truly sometimes one half; or one third, or one fourth, or one fifth of prayer ascends upward (i. e. is accepted by God) ; only those portions of prayer ascend upwards which are accompanied by heart's presence; and because of this reason. We are assigned to recite supererogatory prayers so that through their means the shortcomings of daily prayers could be compensated. ” [3] The Holy Prophet (S) has said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ: ﻣﺎ ﺗﺤﺒﺐ ﺇﻟﻲ ﻋﺒﺪﻱ ﺑﺸﺊ ﺃﺣﺐ ﺇﻟﻲ ﻣﻤﺎ ﺍﻓﺘﺮﺿﺘﻪ ﻋﻠﻴﻪ، ﻭﺇﻧﻪ ﻟﻴﺘﺤﺒﺐ ﺇﻟﻲ ﺑﺎﻟﻨﺎﻓﻠﺔ p: 355

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ﺣﺘﻰ ﺃﺣﺒﻪ، ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﺳﻤﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ، ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ، ﻭﻟﺴﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻨﻄﻖ ﺑﻪ، ﻭﻳﺪﻩ ﺍﻟﺘﻲ ﻳﺒﻄﺶ ﺑﻬﺎ، ﻭﺭﺟﻠﻪ ﺍﻟﺘﻲ ﻳﻤﺸﻲ ﺑﻬﺎ، ﺇﺫﺍ ﺩﻋﺎﻧﻲ ﺃﺟﺒﺘﻪ، ﻭﺇﺫﺍ ﺳﺄﻟﻨﻲ ﺃﻋﻄﻴﺘﻪ، ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻓﻲ ﺷﺊ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﻛﺘﺮﺩﺩﻱ ﻓﻲ ﻣﻮﺕ ﺍﻟﻤﺆﻣﻦ: ﻳﻜﺮﻩ ﺍﻟﻤﻮﺕ ﻭﺃﻧﺎ ﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ. “In order to become my beloved, my servant does not have any thing better than performing compulsory obligations- Through performance of recommended obligations (Nawafil) he becomes so much intimate with me that I become like his ears through which he hears; become as his eyes through which he sees; become as his tongue through which he talks,- become as his hands through which he finds things,- and become as his feet through which he moves. If he beseech me I accept; if he desires some thing I bestow it upon him, I have never contradicted anything like contradiction in taking a believer's soul,- he is disgusted with death and I become disgusted seeing him unhappy. ” [1]

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[1]: Refer to Kulliyat Mafatteh al-Jinan of (late) Haj Sheik Abbas Qummi [Tr].

[2]: Bihar al-Anwar, vol. 87, p-36.

[3]: Bihar al-Anwar, vol. 87, p-28.

[1]: Bihar al-Anwar, vol. 87, p-31

Third: Night Prayer (Salatul-Layl)

point Among various recommended deeds (Nawafil) the Night Prayer carries special distinction, and the Holy Qur’an and traditions have made lots of emphasis and recommendations for its performance. God-Almighty says to Holy Prophet (S): ﻭَﻣِﻦَ ﺍﻟﻠﱠﱠﻴْﻞِ ﻓَﺘَﻬَﺠﱠﱠﺪْ ﺑِﻪِ ﻧَﺎﻓِﻠَﺔً ﻟﱠﱠﻚَ ﻋَﺴَﻰٰ ﺃَﻥ ﻳَﺒْﻌَﺜَﻚَ ﺭَﺑﱡﱡﻚَ ﻣَﻘَﺎﻣًﺎ ﻣﱠﱠﺤْﻤُﻮﺩًﺍ “And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate. (17: 79) And in praise of God's Special Servants says: ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﻳَﺒِﻴﺘُﻮﻥَ ﻟِﺮَﺑﱢﱢﻬِﻢْ ﺳُﺠﱠﱠﺪًﺍ ﻭَﻗِﻴَﺎﻣًﺎ “And who spend the night before their Lord prostrate and standing. (25: 64) And p: 356

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in defining believers characteristics says: ﺗَﺘَﺠَﺎﻓَﻰٰ ﺟُﻨُﻮﺑُﻬُﻢْ ﻋَﻦِ ﺍﻟْﻤَﻀَﺎﺟِﻊِ ﻳَﺪْﻋُﻮﻥَ ﺭَﺑﱠﱠﻬُﻢْ ﺧَﻮْﻓًﺎ ﻭَﻃَﻤَﻌًﺎ ﻭَﻣِﻤﱠﱠﺎ ﺭَﺯَﻗْﻨَﺎﻫُﻢْ ﻳُﻨﻔِﻘُﻮﻥَ ﻓَﻠَﺎ ﺗَﻌْﻠَﻢُ ﻧَﻔْﺲٌ ﻣﱠﱠﺎ ﺃُﺧْﻔِﻲَ ﻟَﻬُﻢ ﻣﱢﱢﻦ ﻗُﺮﱠﱠﺓِ ﺃَﻋْﻴُﻦٍ ﺟَﺰَﺍﺀً ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻌْﻤَﻠُﻮﻥَ “Who forsake their beds to cry unto their Lord in fear and hope, and spend of what we have bestowed up on them. No soul knoweth what is kept hidden for them of joy, as a reward for what they used to do. (32: 16-17) The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻥ ﺍﻟﻠﻪ ﺟﻞ ﺟﻠﺎﻟﻪ ﺍﻭﺣﻰ ﺍﻟﻰ ﺍﻟﺪﻧﻴﺎ: ﺃﻥ ﺃﺗﻌﺒﻲ ﻣﻦ ﺧﺪﻣﻚ ﻭ ﺍﺧﺪﻣﻲ ﻣﻦ ﺭﻓﻀﻚ. ﻭﺇﻥ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺗﺨﻠﻰ ﺑﺴﻴﺪﻩ ﻓﻲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺍﻟﻤﻈﻠﻢ ﻭﻧﺎﺟﺎﻩ ﺃﺛﺒﺖ ﺍﻟﻠﻪ ﺍﻟﻨﻮﺭ ﻓﻲ ﻗﻠﺒﻪ ﻓﺈﺫﺍ ﻗﺎﻝ: ﻳﺎ ﺭﺏ ﻳﺎ ﺭﺏ! ﻧﺎﺩﺍﻩ ﺍﻟﺠﻠﻴﻞ ﺟﻞ ﺟﻠﺎﻟﻪ: ﻟﺒﻴﻚ ﻋﺒﺪﻱ, ﺳﻠﻨﻲ ﺃﻋﻄﻚ ﻭ ﺗﻮﻛﻞ ﻋﻠﻲﱠﱠ ﺃﻛﻔﻚ، ﺛﻢ ﻳﻘﻮﻝ ﺟﻞ ﺟﻠﺎﻟﻪ ﻟﻤﻠﺎﺋﻜﺘﻪ: ﻳﺎ ﻣﻠﺎﺋﻜﺘﻲ ﺍﻧﻈﺮﻭﺍ ﺇﻟﻰ ﻋﺒﺪﻱ ﻓﻘﺪ ﺗﺨﻠﻰ ﺑﻲ ﻓﻲ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺍﻟﻤﻈﻠﻢ ﻭﺍﻟﺒﺎﻃﻠﻮﻥ ﻟﺄﻫﻮﻥ ﻭﺍﻟﻐﺎﻓﻠﻮﻥ ﻳﻨﺎﻣﻮﻥ. ﺍﺷﻬﺪﻭﺍ ﺃﻧﻲ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ. “God-Almighty send revelation to world asking it to be indifferent towards its admirers and to be in service to its forsakers. When a God's servant in the darkness of night engages himself in humming communications with his Creator, God-Almighty enlightens his heart. ” “When he says: Oh God! Oh God! (Yarab! Yarab! ) God-Almighty responds by replying -'yes my servant! Whatever you desire I will bestow it upon you, rely upon Me so that I make you self-sufficient'. Then God-Almighty says to His angels -'Look at my servant! How in the darkness of night is he busy p: 357

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in humming private communications with Me, while lovers of nonsense amusements are busy in pursuing their carnal desires and the ignorant ones are busy in sleep. Be you witness that I have forgiven my servant. ” [1] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (ﺹ): ﺍﺷﺮﺍﻑ ﺍﻣﺘﻰ ﺣﻤﻠﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﺻﺤﺎﺏ ﺍﻟﻠﻴﻞ. “The nobles of my nation (Ummah) are -the carriers of Holy Qur’an and night vigilants. ” [2] And said: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﺎ ﺯﺍﻝ ﺟﺒﺮﺋﻴﻞ ﻳﻮﺻﻴﻨﻰ ﺑﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ ﺣﺘﻰ ﻇﻨﻨﺖ ﺍﻥ ﺧﻴﺎﺭ ﺍﻣﺘﻰ ﻟﺎ ﻳﻨﺎﻣﻮﺍ “Angel Gabriel has made so much recommendation about night prayer to me, that I assume the righteous one of my nation (Ummah) will not sleep during night. ” [3] And said: ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻗﺎﻝ: ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻳﻘﻮﻝ: ﺭﻛﻌﺘﺎﻥ ﻓﻰ ﺟﻮﻑ ﺍﻟﻠﻴﻞ ﺍﺣﺐ ﺍﻟﻰ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ. “Two units of prayer in the middle of night is more beloved to me than the world and whatsoever it may contain. ” [4] Imam al-Sadiq (a. s. ) has said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺻﻠﺎﺓ ﺍﻟﻠﻴﻞ ﺗﺤﺲ ﺍﻟﻮﺟﻪ ﻭﺗﺤﺲ ﺍﻟﺨﻠﻖ ﻭﺗﻄﻴﺐ ﺍﻟﺮﻳﺢ ﻭﺗﺪﺭ ﺍﻟﺮﺯﻕ ﻭﺗﻘﻀﻰ ﺍﻟﺪﻳﻦ ﻭﺗﺬﻫﺐ ﺑﺎﻟﻬﻢ ﻭﺗﺠﻠﻮﺍ ﺍﻟﺒﺼﺮ. “Night Prayer makes face beautiful, conduct righteous, and (prayer offerer's) body performed; increases sustenance; pays debts; removes grief and increases shining of eyes. ” [5] The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺻﻠﺎﺓ ﺍﻟﻠﻴﻞ ﻣﺮﺿﺎﺓ ﺍﻟﺮﺏ ﻭﺣﺐ ﺍﻟﻤﻠﺎﺋﻜﺔ ﻭﺳﻨﺔ ﺍﻟﺄﻧﺒﻴﺎﺀ ﻭﻧﻮﺭ ﺍﻟﻤﻌﺮﻓﺔ ﻭﺃﺻﻞ ﺍﻟﺈﻳﻤﺎﻥ، ﻭﺭﺍﺣﺔ ﺍﻟﺄﺑﺪﺍﻥ ﻭﻛﺮﺍﻫﻴﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺳﻠﺎﺡ ﻋﻠﻰ ﺍﻟﺄﻋﺪﺍﺀ ﻭﺇﺟﺎﺑﺔ ﻟﻠﺪﻋﺎﺀ ﻭﻗﺒﻮﻝ ﺍﻟﺄﻋﻤﺎﻝ ﻭﺑﺮﻛﺔ ﻓﻲ ﺍﻟﺮﺯﻕ ﻭﺷﻔﻴﻊ ﺑﻴﻦ ﺻﺎﺣﺒﻬﺎ ﻭﺑﻴﻦ ﻣﻠﻚ ﺍﻟﻤﻮﺕ ﻭﺳﺮﺍﺝ ﻓﻲ ﻗﺒﺮﻩ ﻭﻓﺮﺍﺵ ﺗﺤﺖ ﺟﻨﺒﻪ ﻭﺟﻮﺍﺏ ﻣﻨﻜﺮ ﻭﻧﻜﻴﺮ ﻭﻣﺆﻧﺲ p: 358

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ﻭﺯﺍﺋﺮ ﻓﻲ ﻗﺒﺮﻩ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ، ﻓﺎﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻛﺎﻧﺖ ﺍﻟﺼﻠﺎﻩ ﻇﻠﺎ ﻓﻮﻗﻪ ﻭﺗﺄﺟﺎ ﻋﻠﻰ ﺭﺃﺳﻪ ﻭﻟﺒﺎﺳﺎ ﻋﻠﻰ ﺑﺪﻧﻪ ﻭﻧﻮﺭﺍ ﻳﺴﻌﻰ ﺑﻴﻦ ﻳﺪﻳﻪ ﻭﺳﺘﺮﺍ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﻨﺎﺭ ﻭﺣﺠﺔ ﻟﻠﺆﻣﻨﻴﻦ ﺑﻴﻦ ﻳﺪﻯ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺛﻘﻠﺎ ﻓﻰ ﺍﻟﻤﻴﺰﺍﻥ ﻭﺟﻮﺍﺯﺍ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻭﻣﻔﺘﺎﺣﺎ ﻟﻠﺠﻨﺔ. ﻟﺄﻥ ﺍﻟﺼﻠﺎﻩ ﺗﻜﺒﻴﺮﻭﺗﺤﻤﻴﺪ ﺗﺴﺒﻴﺢ ﻭﺗﻤﺠﻴﺪ ﻭﺗﻘﺪﻳﺲ ﻭﺗﻌﻈﻴﻢ ﻭﻗﺮﺍﺋﺔ ﻭﺩﻋﺎﺀ ﻭﺍﻥ ﺃﻓﻀﻞ ﺍﻟﺎﻋﻤﺎﻝ ﻛﻠﻬﺎ ﺍﻟﺼﻠﺎﺓ ﻟﻮﻗﺘﻬﺎ. “Night Prayer is a means of pleasing God-Almighty and achieving friendship of His angels. It is a tradition and way of prophets; a light of seeing God and root of the faith (because it strengthens faith). Makes body relaxed and Satan agitated, it is arsenal against enemies; is a means for acceptance of prayer and deeds; increases Divine-Bounties for a human being; acts as an intercessor between prayer offerer and death's angel; it is the light and floor covering inside the grave as well as the defender to the questioning of two angels (Munkir and Nakir). “Inside the grave it will become a companion and pilgrim of the prayer offerer till the Day of Resurrection. On the Judgment Day, it will provide a shadow for head; will become a crown upon head; a dress for body, a front light; and a barrier between prayer offerer and Hell's. fire. It will be a solid argument before God-Almighty for the believer, a means for making deeds heavier; a pass for crossing over the Sirat and a key of Paradise. Because, prayer consists of proclamation of God's Greatness (Takbir) , Praise, Adoration, Worship, to show humility and humbleness p: 359

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in front of Him, respect, recital of the Holy Qur’an, and supplication. Indeed the prayer offered at its right time -is the most superior deed. ” [1] There are many traditions and Qur’anic verses which describe the special importance assigned to Night Prayer. Its recital has been the traditions of prophets and God's favorite saints. The Holy Prophet (S) and the Infallible Imams (a. s. ) of his Holy Progeny have shown special interests and paid attention towards Night Prayer. God's favorite saints and mystics through their continuous engagements into Night Prayer, invocations, and supplications at dawn were able to attain exalted spiritual positions. How beautiful and pleasing it is that a God's servant wakes up from sleep; leaves his soft and comfortable bed; makes ablutions, and in the darkness of night, while the others are busy in deep sleep, stands up before the Lord of the worlds; engages into humming communications with Him; and through this spiritual journey ascends towards Upper Heavens, thus, joining the angels of Celestial Kingdom in praising, worshipping, and adoring God-Almighty. At this moment, his heart becomes center of illumination of Divine light and with a heart fully saturated with God's desire ascends towards the most sublime spiritual position of God's Nearness.

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[1]: Bihar al-Anwar, vol. 87, p-137.

[2]: Bihar al-Anwar, vol. 87, p-138.

[3]: Bihar al-Anwar, vol. 87, p-139.

[4]: the Bahar al-Anwar, vol. 87, p-148.

[5]: Bihar al-Anwar, vol. 87, p-153.

[1]: Bihar al-Anwar, vol. 87, p-161.

1. Details of Night Prayer The Night-Prayer consists of all together eleven units (Rakats) of prayer. The first eight units are offered as two units prayer (exactly like 2 units of Morning Prayer) , repeated four times with the intention of Night-Prayer. After finishing these eight units, make intention for the (Prayer of Shafa) [2] and offer two p: 360

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units of prayer. In the end make intention of (Prayer of Witr) [1] and offer are unit of prayer with special instructions. There are special etiquettes and supplications for the Night Prayer that may be found in the books of traditions and supplications. [2] 2. Etiquette of Night Prayer point The time of Night Prayer begins after midnight and the more nearer it gets to dawn the better it is. Whenever you are awakened for night prayer first of all relieve yourself from the call of nature, clean your teeth, make ablutions (wadhu) , and make yourself perfumed. The night prayer consists of 11 units (Rakats) as follows: 8 Rakat (4 times 2 rakat) Night Prayer 2 Rakat Prayer of Shafa 1 Rakat Prayer of Witr The first eight rakats should be offered like 2 rakats of Morning prayer repeating four times with a salutation offered after every two Rakats. In the first Rakat recite Surah Opening: ﺑِﺴْﻢِ ﺍﻟﻠﱠﱠﻪِ ﺍﻟﺮﱠﱠﺣْﻢَٰﻥِ ﺍﻟﺮﱠﱠﺣِﻴﻢِ ﺍﻟْﺤَﻤْﺪُ ﻟِﻠﱠﱠﻪِ ﺭَﺏﱢﱢ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ ﺍﻟﺮﱠﱠﺣْﻢَٰﻥِ ﺍﻟﺮﱠﱠﺣِﻴﻢِ ﻣَﺎﻟِﻚِ ﻳَﻮْﻡِ ﺍﻟﺪﱢﱢﻳﻦِ ﺇِﻳﱠﱠﺎﻙَ ﻧَﻌْﺒُﺪُ ﻭَﺇِﻳﱠﱠﺎﻙَ ﻧَﺴْﺘَﻌِﻴﻦُ ﺍﻫْﺪِﻧَﺎ ﺍﻟﺼﱢﱢﺮَﺍﻁَ ﺍﻟْﻤُﺴْﺘَﻘِﻴﻢَ ﺻِﺮَﺍﻁَ ﺍﻟﱠﱠﺬِﻳﻦَ ﺃَﻧْﻌَﻤْﺖَ ﻋَﻠَﻴْﻬِﻢْ ﻏَﻴْﺮِ ﺍﻟْﻤَﻐْﻀُﻮﺏِ ﻋَﻠَﻴْﻬِﻢْ ﻭَﻟَﺎ ﺍﻟﻀﱠﱠﺎﻟﱢﱢﻴﻦَ (Bismillah ar Rahman nir Rahim; alhamadu lillahi Rab al alimin; ar Rahman nir Rahim,' Malike yom iddin,' iyyaka nabudu wa iyyaka nastayeen, ahede nassratal mustaqeem saratal lazina,' anamta aleyhim,' gharyil maqdhubeh alehim waladh dhuallin). “In the Name of God the Beneficent and the Merciful”, “Praise be to God, Lord of the worlds,' the Beneficent, the Merciful,” Owner of the day of Judgment,' Thee (alone) we worship, Thee alone we ask for help,' show us the straight path,' The path of those p: 361

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whom Thou hast favored,' Not (the path) of those who earn thine anger nor of those who go astray. (1: 1-7) , After reciting Surah Opening the prayer offerer may recite any other surah whatever he likes or may recite Surah “Sincerity” in all 8 Rakats: ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﻗُﻞْ ﻫُﻮَ ﺍﻟﻠﱠﱠﻪُ ﺃَﺣَﺪٌ ﺍﻟﻠﱠﱠﻪُ ﺍﻟﺼﱠﱠﻤَﺪُ ﻟَﻢْ ﻳَﻠِﺪْ ﻭَﻟَﻢْ ﻳُﻮﻟَﺪْ ﻭَﻟَﻢْ ﻳَﻜُﻦ ﻟﱠﱠﻪُ ﻛُﻔُﻮًﺍ ﺃَﺣَﺪٌ (Bismillah ar Rahman nir Rahim,. qul ho wallahu ahad Allahus samad,. lam yalid walam yulad,' walam ya kun lahu kufu one ahad) , In the Name of God, the Beneficent and the Merciful “Say: He is God, the One! God, the eternally besought of all! He begeteth not nor was begotten, And there is non comparable unto Him. (112: 1-4) In the second rakat of prayer like all others prayers, Qunoot is optional and recital of the following, three times is sufficient. ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ Subhan Allahi “Glory to God” Prayer of Shafa After finishing eight Rakat of Night Prayer as described above, make intention of two rakats of prayer of Shafa as follows: In the first Rakat after recital of Surah Opening recite Surah Nas (Mankind) as follows: ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﻗُﻞْ ﺃَﻋُﻮﺫُ ﺑِﺮَﺏﱢﱢ ﺍﻟﻨﱠﱠﺎﺱِ ﻣَﻠِﻚِ ﺍﻟﻨﱠﱠﺎﺱِ ﺇِﻝَٰﻩِ ﺍﻟﻨﱠﱠﺎﺱِ ﻣِﻦ ﺷَﺮﱢﱢ ﺍﻟْﻮَﺳْﻮَﺍﺱِ ﺍﻟْﺨَﻨﱠﱠﺎﺱِ ﺍﻟﱠﱠﺬِﻱ ﻳُﻮَﺳْﻮِﺱُ ﻓِﻲ ﺻُﺪُﻭﺭِ ﺍﻟﻨﱠﱠﺎﺱِ ﻣِﻦَ ﺍﻟْﺠِﻨﱠﱠﺔِ ﻭَﺍﻟﻨﱠﱠﺎﺱِ (Bismillah ar Rahman nir Rahim; Qul auzu bi Rab bil nas,. Malik in nas ilahin nas,. Min sharril waswasil Khannas, Allazi yo vis viso fi sudoorin nase,” Min al jinnate onenas. ) “In the name of Allah, the Beneficent, the Merciful” “Say: I seek refuge in the Lord of mankind; The King of mankind,” p: 362

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The God of mankind,” from the evil of the sneaking whisperer; who whispereth in the hearts of mankind; of the jinn and of mankind. (114: 1-6) In the second Rakat after recital of Surah Opening recite Surah Day Break as follows: ﺑﺴﻢ ﺍﻟﻠﻪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺮﺣﻴﻢ ﻗُﻞْ ﺃَﻋُﻮﺫُ ﺑِﺮَﺏﱢﱢ ﺍﻟْﻔَﻠَﻖِ ﻣِﻦ ﺷَﺮﱢﱢ ﻣَﺎ ﺧَﻠَﻖَ ﻭَﻣِﻦ ﺷَﺮﱢﱢ ﻏَﺎﺳِﻖٍ ﺇِﺫَﺍ ﻭَﻗَﺐَ ﻭَﻣِﻦ ﺷَﺮﱢﱢ ﺍﻟﻨﱠﱠﻔﱠﱠﺎﺛَﺎﺕِ ﻓِﻲ ﺍﻟْﻌُﻘَﺪِ ﻭَﻣِﻦ ﺷَﺮﱢﱢ ﺍﻟﻨﱠﱠﻔﱠﱠﺎﺛَﺎﺕِ ﻓِﻲ ﺍﻟْﻌُﻘَﺪِ (Bismillah ar Rahman nir Rahim,” Qui a uzu bi Rab bil falaq; min, sharrin ma khalaq, wa min sharre ghasiqin eza waqab, wa min sharrin naffasate fil uqad) “In the name of Allah, the Beneficent, the Merciful. ” “Say: I seek refuge in the Lord of Daybreak, from the evil of that which He created; from the evil of the darkness when it is intense; and from the evil of malignant witchcraft and from the evil of envier when he envieth. (113: 1-5) Prayer of Witr After finishing two rakat of Prayer of Shaf'a, make intention of one Rakat of Witr Prayer as follows: After recital of Surah Opening recite Surah Sincerity one time. Or, one may recite Surah Sincerity three times, Surah Day-Break one time and Surah Mankind one time, after Surah Opening. Having finished recital of the above raise your hands upward for Qunoot, and recite whatever you prefer or you may recite the following: ﺭَﺑﱠﱠﻨَﺎ ﺁﺗِﻨَﺎ ﻓِﻲ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﺣَﺴَﻨَﺔً ﻭَﻓِﻲ ﺍﻟْﺂﺧِﺮَﺓِ ﺣَﺴَﻨَﺔً ﻭَﻗِﻨَﺎ ﻋَﺬَﺍﺏَ ﺍﻟﻨﱠﱠﺎﺭِ (Rabana atena fid dunia hasaneh wa fil akhre hasanah wa qena aza bin nar). “Our Lord! Give unto us in the world that which is good and in the Hereafter p: 363

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that which is good, and guard us from the doom of Fire. (2: 201) or, recite the following: ﺍﻟﻠﻬﻢ ﻛﻦ ﻟﻮﻟﻴﻚ ﺍﻟﺤﺠﺔ ﺑﻦ ﺍﻟﺤﺴﻦ ﺻﻠﻮﺍﺗﻚ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺍﺑﺎﺋﻪ ﻓﻲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﻪ ﻭﻓﻲ ﻛﻞ ﺳﺎﻋﻪ ﻭﻟﻴﺎ ﻭﺣﺎﻓﻈﺎ ﻭﻗﺎﺋﺪﺍ ﻭﻧﺎﺻﺮﺍ ﻭﺩﻟﻴﻠﺎ ﻭﻋﻴﻨﺎ ﺣﺘﻰ ﺗﺴﻜﻨﻪ ﺍﺭﺿﻚ ﻃﻮﻋﺎ ﻭﺗﻤﺘﻌﻪ ﻓﻴﻬﺎ ﻃﻮﻳﻠﺎ. (Allahumma Kulle Waliyak al Hujjat ibnal Hasan Salawataka aleyhim wa ala abahe fi hazes saat wafi kulle saat walian wa hafiza wa qaiden wa nasera wa dalilan wa ayena hatta tuzkenahu arzaka toa wa tamatteahufiha tavila, be rahameteka ya ar hamar rahimin. ) “Oh God! Protect Your Vicegerent (Vali al-Asr) , and send salutations upon him, and his Holy ancestors at this time as well as at all the times, (as our) Imam, guardian, supporter, and guide until such time; when you bestow upon him the honor of heading the (Divine) Government. And let the people be delighted in his reign, by bestowing success, and by extending his reign (as maximum as possible). ” Or recite the following: ﺭَﺑﱠﱠﻨَﺎ ﺃَﻓْﺮِﻍْ ﻋَﻠَﻴْﻨَﺎ ﺻَﺒْﺮًﺍ ﻭَﺛَﺒﱢﱢﺖْ ﺃَﻗْﺪَﺍﻣَﻨَﺎ ﻭَﺍﻧﺼُﺮْﻧَﺎ ﻋَﻠَﻰ ﺍﻟْﻘَﻮْﻡِ ﺍﻟْﻜَﺎﻓِﺮِﻳﻦَ (Rabana afrigh aleyna sabran wa sabbit iqdamana wa unsurna alal qomal kafiriin) “Our Lord! Bestow on us endurance, make our foothold sure; and give us help against the disbelieving folk. (2: 250) It is recommended that in the state of Qunoot one should try to cry and shed tears because, of remembering his past sins and transgressions, God-Almighty Day of Judgment and the Hell's fire. According to Islamic traditions, if one prays for forty believers God-Almighty grants his supplications. Therefore, in Qunoot it is recommended to ask God's forgiveness p: 364

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for at least forty believers, (including your parents, relatives, neighbors, colleagues, scholars, martyrs etc. ) in the following manner: ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ. (Allahummaghfir) Oh God! forgive (Mention the name of person, and repeat it for forty people) it has been narrated that the Holy Prophet (S) used to seek God is forgiveness seventy times. Therefore, while still maintaining your left hand in the state of Qunoot, and holding a rosary in your right hand recite the following seventy times: ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﺭﺑﻰ ﻭﺍﺗﻮﺏ ﺍﻟﻴﻪ. (Astagh. frullahi rabi wa atubo elahe) “Oh God! Forgive me and accept my repentance. ” The Holy Prophet (S) used to recite the following sentence seven times: ﻫﺬﺍ ﻣﻘﺎﻡ ﺍﻟﻌﺎﺋﺬ ﺑﻚ ﻣﻦ ﺍﻟﻨﺎﺭ. (Haza maqamal aize beka minan nar) “Here is some one who has sought your shelter from the Hell's fire. ” It has been narrated that Imam al-Sajjad (a. s. ) used to seek God's forgiveness three hundred times by reciting the following sentence: ﺍﻟﻌﻔﻮ. (Al afoo) “ (Oh God! ) Please Forgive! ” Therefore, while still holding left hand in the state of Qunoot, crying, shedding tears of regret and shame for past sins with the rosary in right hand, recite the above sentence three hundred times. After finishing it recite the following supplication only one time: ﺭﺑﻨﺎ ﺍﻏﻔﺮ ﻟﻰ ﻭﺍﺭﺣﻤﻨﻰ ﻭﺍﺗﻮﺏ ﺍﻟﻴﻪ ﺍﻧﻚ ﺍﻧﺖ ﺍﻟﺘﻮﺍﺏ ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ. (Rubbe naqhfirli warhamni watoubli innaka antal tawwabul ghafoor urrahim. ) “Oh God! Please forgive me, be kind to me and accept my repentance. Indeed you are the one who accepts repentance, forgiver, and the most Merciful. ” This completes the Qunoot of Witr prayer. After finishing Qunoot bow down into genuflection and prostration and p: 365

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finish the prayer in the usual manner like all other prayers with the recital of witnessing (Tashahud) and salutation (salam). Those readers who are not familiar with these Prayer rituals may refer to the Book: Profundities of Prayer written by: Ayatullah Sayyid ‘Ali Khamenei; Translated by S. H. Alamdar and Published by Ansariyan Publications, Qum.

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[2]: ﻭَﺍﻟﺸﱠﱠﻔْﻊِ ﻭَﺍﻟْﻮَﺗْﺮِ

“By the Even and Odd (contrasted). ” (89: 3) [Tr].

[1]: Ibid.

[2]: For the convenience of our readers the [Tr] has prepared “Etiquettes of Night-Prayer” abstracted from supplication books.

Fourth Means, Struggle (Jihad) and Martyrdom (Shahadat)

point Struggle waged for the way of God-Almighty, extension of Islamic rule, proclamation of Monotheism (Tawhid) , defense of Islamic lands and governance of Qur’anic commands, combating against oppression and arrogance, and for the defense of deprived and oppressed -is considered as one of the great worship, which results in a struggler's achieving self- perfection and spiritual ascension towards God-Almighty. There are plenty of traditions and Qur’anic Verses which describe the special importance attached to struggle. e. g.: God- Almighty says in Holy Qur’an: ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻫَﺎﺟَﺮُﻭﺍ ﻭَﺟَﺎﻫَﺪُﻭﺍ ﻓِﻲ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﱠﻪِ ﺑِﺄَﻣْﻮَﺍﻟِﻬِﻢْ ﻭَﺃَﻧﻔُﺴِﻬِﻢْ ﺃَﻋْﻈَﻢُ ﺩَﺭَﺟَﺔً ﻋِﻨﺪَ ﺍﻟﻠﱠﱠﻪِ ۚ ﻭَﺃُﻭﻝَٰﺋِﻚَ ﻫُﻢُ ﺍﻟْﻔَﺎﺋِﺰُﻭﻥَ “Those who believe and have left their homes and striven with their wealth and their lives in God's way are of much greater worth in God's sight. These are they who are triumphant. (9: 20) And said: “But he has bestowed on those who strive a great reward above the sedentary. (4: 95) The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻟﻠﺠﻨﺔ ﺑﺎﺏ ﻳﻘﺎﻝ ﻟﻪ ﺑﺎﺏ ﺍﻟﻤﺠﺎﻫﺪﻳﻦ ﻳﻤﻀﻮﻥ ﺇﻟﻴﻪ ﻓﺈﺫﺍ ﻫﻮ ﻣﻔﺘﻮﺡ ﻭﻫﻢ ﻣﺘﻘﻠﺪﻭﻥ ﺑﺴﻴﻮﻓﻬﻢ ﻭﺍﻟﺠﻤﻊ ﻓﻰ ﺍﻟﻤﻮﻗﻒ ﻭﺍﻟﻤﻠﺎﺋﻜﺔ ﺗﺮﺣﺐ ﺑﻬﻢ. “There is a gate in the Paradise called as the “Gate of Strugglers. ” When the strugglers walk towards the Paradise, the p: 366

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gate opens and the strugglers with their swords hanging enter into Paradise passing through a grand welcome by angels, while the other people remain being held up for accounting of their deeds. ” [1] The Holy Prophet (S) said: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻓﻮﻕ ﻛﻞ ﺫﻯ ﺑﺮﺑﺮ ﺣﺘﻰ ﻳﻘﺘﻞ ﻓﻰ ﺳﺒﻴﻞ ﺍﻟﻠﻪ, ﻓﺎﺫﺍ ﻗﺘﻞ ﻓﻰ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻓﻠﻴﺲ ﻓﻮﻗﻪ ﺑﺮ. “For every virtue, there is an another higher virtue except when a human being sacrifices his life for the sake of God-Almighty. And in that case there exists nothing superior than that. ” [2] The Holy Prophet (S) said: “That God-Almighty bestows upon a martyr the following seven blessings; ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻟﻠﺸﻬﻴﺪ ﺳﺒﻊ ﺧﺼﺎﻝ ﻣﻦ ﺍﻟﻠﻪ: ﺃﻭﻝ ﻗﻄﺮﺓ ﻣﻦ ﺩﻣﻪ ﻣﻐﻔﻮﺭ ﻟﻪ ﻛﻞ ﺫﻧﺐ. ﻭﺍﻟﺜﺎﻧﻴﺔ ﻳﻘﻊ ﺭﺃﺳﻪ ﻓﻲ ﺣﺠﺮ ﺯﻭﺟﺘﻴﻪ ﻣﻦ ﺍﻟﺤﻮﺭ ﺍﻟﻌﻴﻦ ﻭﺗﻤﺴﺤﺎﻥ ﺍﻟﻐﺒﺎﺭ ﻋﻦ ﻭﺟﻬﻪ، ﻭﺗﻘﻮﻟﺎﻥ ﻣﺮﺣﺒﺎً ﺑﻚ، ﻭﻳﻘﻮﻝ ﻫﻮ ﻣﺜﻞ ﺫﻟﻚ ﻟﻬﻤﺎ. ﻭﺍﻟﺜﺎﻟﺜﺔ ﻳﻜﺴﻰ ﻣﻦ ﻛﺴﻮﺓ ﺍﻟﺠﻨّﺔ. ﻭﺍﻟﺮﺍﺑﻌﺔ ﺗﺒﺘﺪﺭﻩ ﺧﺰﻧﺔ ﺍﻟﺠﻨّﺔ ﺑﻜﻞ ﺭﻳﺢٍ ﻃﻴﺒﺔ ﺃﻳّﻬﻢ ﻳﺄﺧﺬﻩ ﻣﻌﻪ. ﻭﺍﻟﺨﺎﻣﺴﺔ ﺃﻥ ﻳﺮﻯ ﻣﻨﺰﻟﻪ. ﻭﺍﻟﺴﺎﺩﺳﺔ ﺃﻥ ﻳﻘﺎﻝ ﻟﺮﻭﺣﻪ ﺍﺳﺮﺡ ﻓﻲ ﺍﻟﺠﻨّﺔ ﺣﻴﺚ ﺷﺌﺖ. ﻭﺍﻟﺴﺎﺑﻌﺔ ﺃﻥ ﻳﻨﻈﺮ ﻓﻲ ﻭﺟﻪ ﺍﻟﻠﻪ ﻭﺇﻧّﻬﺎ ﻟﺮﺍﺣﺔ ﻟﻜﻞ ﻧﺒﻲ ﻭﺷﻬﻴﺪ. 1. “When the first drop of blood comes out his body all his sins are pardoned. 2. After martyrdom his head is placed upon the laps of two heavenly maids, who clean off dirt from his face and say -greeting to you, and he too reciprocates their greetings. 3. They dress him in Heavenly clothes. 4. The store keeper of Paradise present him different kinds of perfumes and good smells, so p: 367

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that he may select whatever desires. 5. At the time of martyrdom his place in Paradise is shown to him. 6. After the martyrdom his soul is addressed -you are free to move in the Paradise wherever you desire. 7. A martyr is allowed to witness God's Beauty, which brings a special sort of comfort for every prophet and martyr. ” [1] God-Almighty says in Holy Qur’an: ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﺍﺷْﺘَﺮَﻯٰ ﻣِﻦَ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﺃَﻧﻔُﺴَﻬُﻢْ ﻭَﺃَﻣْﻮَﺍﻟَﻬُﻢ ﺑِﺄَﻥﱠﱠ ﻟَﻬُﻢُ ﺍﻟْﺠَﻨﱠﱠﺔَ ۚ ﻳُﻘَﺎﺗِﻠُﻮﻥَ ﻓِﻲ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﱠﻪِ ﻓَﻴَﻘْﺘُﻠُﻮﻥَ ﻭَﻳُﻘْﺘَﻠُﻮﻥَ ۖ ﻭَﻋْﺪًﺍ ﻋَﻠَﻴْﻪِ ﺣَﻘًّﺎ ﻓِﻲ ﺍﻟﺘﱠﱠﻮْﺭَﺍﺓِ ﻭَﺍﻟْﺈِﻧﺠِﻴﻞِ ﻭَﺍﻟْﻘُﺮْﺁﻥِ ۚ ﻭَﻣَﻦْ ﺃَﻭْﻓَﻰٰ ﺑِﻌَﻬْﺪِﻩِ ﻣِﻦَ ﺍﻟﻠﱠﱠﻪِ ۚ ﻓَﺎﺳْﺘَﺒْﺸِﺮُﻭﺍ ﺑِﺒَﻴْﻌِﻜُﻢُ ﺍﻟﱠﱠﺬِﻱ ﺑَﺎﻳَﻌْﺘُﻢ ﺑِﻪِ ۚ ﻭَﺫَٰﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻌَﻈِﻴﻢُ “Lo! God hath bought. from the believers their lives and their wealth because the Garden will be theirs: They shall fight in the way of God and shall slay and be slain. It is a promise which is binding on Him in Torah, the Gospel and the Holy Qur’an. Who fulfilleth his covenant better than God's? Rejoice in your bargain that you have made, for that is the supreme triumph. (9: 111) The above mentioned verse is one of the most beautiful and tender verses of the Holy Qur’an in which the people have been encouraged to participate in struggle, with special delicacy and tenderness. In the beginning the verse says: “God has purchased of the believers their persons and their goods, and in return gives them Paradise. ” What a beautiful deal? The buyer is God-Almighty -the Lord of the Universe and Absolute Owner of all the riches. The believers are the sellers p: 368

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who believe in God-Almighty and Hereafter. And the thing being traded is -the eternal Paradise. Then says: God Almighty in Torah, Bible and Holy Qur’an -the three great Heavenly scriptures, has registered such promise. Then says: Do you know anyone else? Who is more faithful to his covenant than God? In the end God-Almighty gives glad tidings to believers about such a worthy deal and says: That is the most supreme achievement. The Holy Qur’an for a human being martyred in God's path confirms the highest position and says: ﻭَﻟَﺎ ﺗَﺤْﺴَﺒَﻦﱠﱠ ﺍﻟﱠﱠﺬِﻳﻦَ ﻗُﺘِﻠُﻮﺍ ﻓِﻲ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﱠﻪِ ﺃَﻣْﻮَﺍﺗًﺎ ۚ ﺑَﻞْ ﺃَﺣْﻴَﺎﺀٌ ﻋِﻨﺪَ ﺭَﺑﱢﱢﻬِﻢْ ﻳُﺮْﺯَﻗُﻮﻥَ “Think not of those who are slain in God's way as dead. Nay they live finding their sustenance in the presence of their Lord. (3: 169) The sentence in the presence of their Lord describes the supreme position assigned to a martyr. Human soul's remaining alive after death is not reserved for martyrs only, rather is applicable to all human beings. But the distinction of martyrs is the sentence: in the presence of their Lord. i. e. they will continue life -at the most superior positions, and will receive their sustenance at these positions, and naturally the sustenance received by them, will not be similar to the sustenance received by others. Struggle in God's path and martyrdom are the most greatest and worthiest worships and a martyr through this distinguished means may attain the most subtle spiritual positions. What distinguishes this worship from other worships is its two dimensions, which may be described as follows:

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[1]: Wasail al-Shi’a, vol. 11, p-5.

[2]: Wasail al-Shi’a, vol. 11,p-l0.

[1]: Wasail al-Shi’a, vol. , 11,p-9.

A. First Dimension: The supreme Goal of the struggler The aim of a combatant p: 369

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is not to safeguard his own interest as well as the interest of his relatives. He is not a selfish or shortsighted person rather he is dedicated to achieve the objectives and goals desired by God-Almighty.

B. Second Dimension: The magnitude of sacrifice A combatant in order to undertake his spiritual journey, and for the sake of achieving his cherished goal i. e. God-Almighty, invest his most valuable and dearest assets. If a human being offers some donation for a charity it does not mean more than that he has overlooked a certain portion of his wealth; similarly in case he worships, it does not mean more than that he has spent a certain amount of his time and energy. But a struggler overlooks every thing belonging to him; above every thing else he over looks his own life and surrender his entire existence to God-Almighty with absolute sincerity; he closes his eyes from wealth, power, position, wife, children, and relatives, thus, suddenly surrendering his soul to God-Almighty. The work done by gnostics and devoted individuals during their entire span of lives, may be accomplished by a struggler either all of it or even may be more than that in a very short time. The matter and materialistic world is too much confined for the exalted and enlightened spirit of a struggler, because of the same reason, like a formidable lion breaks his material cage, as a light winged pigeon flies over the vast illuminated Upper Heavens and from the most superior exalted positions ascends towards their beloved God-Almighty. If other p: 370

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God's saints, gradually, during entire span of lives were able to attained the most distinguished spiritual positions namely - position of desire, love, witnessing a combatant martyr travels this one hundreds years distance in one single night and, thus, attains the most distinguished spiritual position of God's-countenance (laqa). If other God's servants by means of invocations, incarnations, sitting and standing seek God's Nearness, a struggler of God's way through tolerance of wounds, pains, hardships, bullets, fragments of mortar shell, and ultimately by sacrificing his own soul attains God’s Nearness; although, there is vast difference between these two. The battle field possesses a special sort of purity, spirituality, and illumination; it is field of love, sacrifice, action, and enthusiasm; it is a field of competition for getting sacrificed in the beloved’s path, and becoming alive for eternal life. The humming warm communications of the dwellers of trenchement with their beloved possess a special fervor of purity, illumination, and attraction whose examples cannot be seen even inside the mosques and temples.

Fifth Means, Benevolence and Service to Humanity

 According to Islamic doctrine, God's worship and nearness neither can be summarized simply performance of prayer, fasting, Hajj, pilgrimages, invocations, and supplications, nor is limited to presence in mosques, temples, and tombs; instead, discharging social responsibilities, compassion, goodness, and serving God’s servants, if done with the intention of God's nearness, are considered as most superior worships and could become a means for self-building, self-purification, and God’s Nearness. In Islam, devotion and undertaking spiritual journey towards God-Almighty do not necessarily require living in seclusion, p: 371

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rather could be done together with acceptance of social responsibilities as well as living a perfectly normal social life. Cooperation in righteous deeds and benevolence; goodness, endeavors in fulfilling the needs of believers and making them happier; defense of oppressed and deprived; taking care of the affairs of Muslims; solving their problems and extending a helping hand towards God's servants, from the Islamic point of view are considered a great worship whose reward is ten times higher than performance of a Hajj pilgrimage. Their exist hundreds of traditions narrated by the Holy Prophet (S) and Infallible Imams (a. s. ) which emphasize the importance of this matter. e. g.: the following has been narrated from Imam al-Sadiq (a. s. ) that God-Almighty said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻗﺎﻝ ﺍﻟﻠﻪ ﻋﺰﻭﺟﻞ: ﺍﻟﺨﻠﻖ ﻋﻴﺎﻟﻰ ﻓﺎﺣﺒﻬﻢ ﺍﻟﻰ ﺍﻟﻄﻔﻬﻢ ﺑﻬﻢ ﻭﺍﺳﻌﺎﻫﻢ ﻓﻰ ﺣﻮﺍﺋﺠﻬﻢ. “My servants are my children, therefore, the most beloved persons before me are those who are kindest towards them and do their best in taking care of their needs. ” [1] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺨﻠﻖ ﻋﻴﺎﻝ ﺍﻟﻠﻪ ﻓﺎﺣﺐ ﺍﻟﺨﻠﻖ ﺍﻟﻰ ﺍﻟﻠﻪ ﻣﻦ ﻧﻔﻊ ﻋﻴﺎﻝ ﺍﻟﻠﻪ ﻭﺍﺩﺧﻞ ﻋﻠﻰ ﺃﻫﻞ ﺑﻴﺖ ﺳﺮﻭﺭﺍ. “The people are God's children, therefore, the most beloved persons before God-Almighty are those whose benevolence reach to God's children, thus, making their families happier full of joy. ” [2] Imam al-Baqir (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺗﺒﺴﻢ ﺍﻟﺮﺟﻞ ﻓﻰ ﻭﺟﻪ ﺍﺧﻴﻪ ﺣﺴﻨﺔ ﻭﺻﺮﻑ ﺍﻟﻘﺬﻯ ﻋﻨﻪ ﺣﺴﻨﺔ ﻭﻣﺎﻋﺒﺪ ﺍﻟﻠﻪ ﺑﺸﻲﺀ ﺍﺣﺐ ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﻦ ﺍﺩﺧﺎﻝ ﺍﻟﺴﺮﻭﺭ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ. “Smiling of a believer while encountering p: 372

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a fellow brother believer as well as solving his problems are accounted as righteous deeds. There is no worship more beloved before God-Almighty than making a believer joyful. ” [1] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺳﺮ ﻣﺆﻣﻨﺎ ﻓﻘﺪ ﺳﺮﻧﻰ ﻭﻣﻦ ﺳﺮﻧﻰ ﻓﻘﺪ ﺳﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭﻣﻦ ﺳﺮ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻓﻘﺪ ﺳﺮ ﺍﻟﻠﻪ ﻭﻣﻦ ﺳﺮ ﺍﻟﻠﻪ ﺍﺩﺧﻠﻪ ﺟﻨﺘﻪ. “Whoever makes a believer happy has made me happy; whoever makes me happy has made the Holy Prophet (S) happy,. whoever has made the Holy Prophet (S) happy has made God- Almighty happy; and whoever has made God-Almighty happy will enter into Paradise. ” [2] And said: ﻗﺎﻝ ﺍﺑﻮﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﻘﻀﺎ ﺣﺎﺟﺔ ﺍﻣﺮﻯ ﻣﺆﻣﻦ ﺍﺣﺐ ﺍﻟﻰ ﺍﻟﻠﻪ ﻣﻦ ﻋﺸﺮﻳﻦ ﺣﺠﺔ ﻛﻞ ﺣﺠﺔ ﻳﻨﻔﻖ ﻓﻴﻬﺎ ﺻﺎﺣﺒﻬﺎ ﻣﺎﺓ ﺍﻟﻒ. “Fulfillment of a believer's need before God-Almighty is more beloved than performance of Hajj pilgrimage for ten times each time spending ten thousands. ” [3] And said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﺸﻰ ﺍﻟﻤﺴﻠﻢ ﻓﻰ ﺣﺎﺟﺔ ﺍﻟﻤﺴﻠﻢ ﺧﻴﺮ ﻣﻦ ﺳﺒﻌﻴﻦ ﺗﻮﺍﻓﺎ ﺑﺎﻟﺒﻴﺖ ﺍﻟﺤﺮﺍﻡ. “To strive for fulfillment of Muslim's need is better than circumambulating around the Holy Kaba seventy times. ” [4] And said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﻟﻠﻪ ﻋﺒﺎﺩﺍ ﻣﻦ ﺧﻠﻘﻪ ﻳﻔﺰﻉ ﺍﻟﻌﺒﺎﺩ ﻋﻠﻴﻬﻢ ﻓﻰ ﺣﻮﺍﺋﺠﻬﻢ ﺍﻭﻟﺌﻚ ﻫﻢ ﺍﻟﺎﻣﻨﻮﻥ. “God-Almighty has created some of His special servants, that at the time of their needs, people take shelter in them. These are the ones who will be immune from God's Punishment on the Judgment Day. ” [5] Therefore, as described above, according to Islamic point of view -benevolence, goodness, helping God's servants and to solve their problems are considered as great worships. And if they p: 373

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are done with the intention of God's pleasure will become means for nourishment and perfection of self, spiritual migration and ascension towards God's Nearness. Unfortunately, a majority of people lack the proper understanding of true Islam, and therefore, have been deprived from benefits of such a large and important part of Islamic worship. In their opinion worshipping and undertaking spiritual journey towards God-Almighty is not possible, except, through prayer, fasting, pilgrimage, supplication, invocation, and incantations.

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[1]: al-Kafi, vol. 2, p-l99.

[2]: al-Kafi, vol. 2p-164.

[1]: Bihar al-Anwar, vol. 2, p-188.

[2]: Bihar al-Anwar vol. 74, p-413.

[3]: al-Kafi, vol. 2, p-193.

[4]: Bihar al-Anwar vol. 74, p-311.

[5]: Bihar al-Anwar, vol. 74, p-318.

Sixth Means, Supplications (Dua)

 The supplication (dua) is one of the best worship through which one may attain self-perfection and God's Nearness. Because, of this reason God-Almighty has invited his servants to offer supplications. God-Almighty says in Holy Qur’an: ﻭَﻗَﺎﻝَ ﺭَﺑﱡﱡﻜُﻢُ ﺍﺩْﻋُﻮﻧِﻲ ﺃَﺳْﺘَﺠِﺐْ ﻟَﻜُﻢْ ۚ ﺇِﻥﱠﱠ ﺍﻟﱠﱠﺬِﻳﻦَ ﻳَﺴْﺘَﻜْﺒِﺮُﻭﻥَ ﻋَﻦْ ﻋِﺒَﺎﺩَﺗِﻲ ﺳَﻴَﺪْﺧُﻠُﻮﻥَ ﺟَﻬَﻨﱠﱠﻢَ ﺩَﺍﺧِﺮِﻳﻦَ “And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! Than who scorn My service, they will enter Hell disgraced. (40: 60) And said: ﺍﺩْﻋُﻮﺍ ﺭَﺑﱠﱠﻜُﻢْ ﺗَﻀَﺮﱡﱡﻋًﺎ ﻭَﺧُﻔْﻴَﺔً ۚ ﺇِﻧﱠﱠﻪُ ﻟَﺎ ﻳُﺤِﺐﱡﱡ ﺍﻟْﻤُﻌْﺘَﺪِﻳﻦَ (“Oh mankind! ) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors. (7: 55) And said: ﻭَﺇِﺫَﺍ ﺳَﺄَﻟَﻚَ ﻋِﺒَﺎﺩِﻱ ﻋَﻨﱢﱢﻲ ﻓَﺈِﻧﱢﱢﻲ ﻗَﺮِﻳﺐٌ ۖ ﺃُﺟِﻴﺐُ ﺩَﻋْﻮَﺓَ ﺍﻟﺪﱠﱠﺍﻉِ ﺇِﺫَﺍ ﺩَﻋَﺎﻥِ “And when My Servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. (2: 186) The Holy Prophet (S) has said: ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺪﻋﺎ ﻣﺦ ﺍﻟﻌﺒﺎﺩﺓ. “The supplication (Dua) is the soul of the worship. ” [1] Imam al-Sadiq (a. s. ) has said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺪﻋﺎ ﺣﻖ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺎﻝ ﺍﻟﻠﻪ: "ﺍﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻜﺒﺮﻭﻥ ﻋﻦ ﻋﺒﺎﺩﺗﻰ" ﺍﻟﺎﻳﻪ, ﺍﺩﻉ p: 374

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ﺍﻟﻠﻪ ﻭﻟﺎ ﺗﻘﻞ ﺍﻥ ﺍﻟﺎ ﻣﺮﻗﺪ ﻓﺮﻍ ﻣﻨﻪ. “Supplication is worship, because God-Almighty says: ' You must continue to seek God-Almighty and should never say: It is all done. ” [1] And said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻋﻠﻴﻜﻢ ﺑﺎﻟﺪﻋﺎ ﻓﺎﻧﻜﻢ ﻟﺎ ﺗﻘﺮﺑﻮﻥ ﺑﻤﺜﻠﻪ ﻭﻟﺎ ﺗﺘﺮﻛﻮﺍ ﺻﻐﻴﺮﺓ ﻟﺼﻐﺮﻫﺎ ﺍﻥ ﺗﺪﻋﻮﺍ ﺑﻬﺎ, ﺍﻥ ﺻﺎﺣﺐ ﺍﻟﺼﻐﺎﺭ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻜﺒﺎﺭ “You should never quit supplication in all circumstances, because you will never find any other substitute like supplication in attaining God's-Nearness. Even, for insignificant [2] and minor affairs one must supplicate, and because of their being insignificant supplication should not be abandoned, because, after all the Master of petty affairs happens to be the same Master of large affairs. ” [3] God's Servant must supplicate because his entire existence needs God-Almighty. Because, a human being in essence is absolutely poor, needy, and dependent; and in case he becomes deprived of God's blessings even for an instant, he will be destroyed as though he was never existed. Whatever, reaches to a servant is bestowed from God-Almighty, therefore, a servants should admit this primordial dependency by his tongue and should confirm his poverty, servitude, and needs, through his practical actions, which is the real meaning of worship. At the time of supplication a human being remembers God-Almighty, establish humming communications with him, and like a humble servant with tearful eyes presents his needs before God-Almighty the Owner of Absolute Riches. By abandoning his hopes from the world of poverty and wants, he establishes his link with the Most Supreme Source of all Blessings and Perfection. Flying upward p: 375

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from the world of poverty, he succeeds in witnessing the Beauty of God's Essence, through his esoteric eyes. The state of supplication and humming private communications with God- Almighty is one of the most pleasurable and beautiful condition of a servant which will never be exchanged for any price by God's saints. Refer to al-Sahifah al-Sajjadiyyah [1] and other supplication books and study the details of humming communications of Infallible Imams (a. s. ) of the Prophet's Holy Progeny. Establishing communications with God-Almighty and hoping that He will accept the supplications, brings tranquility, and assurance for the suppliant's heart. If a human being, while facing lives hardships for solution of his problems and difficulties, does not seek refuge in God-Almighty, then how could he show perseverance against them and have assurance for continuation of his life? Supplication is a believer's arsenal through which he struggles against disappointments and despairs, and seeks help from a hidden super natural power for solution of his difficulties and problems. The Divine-Prophets and Infallible Imams (a. s. ) always utilized this arsenal and have recommended it strongly for believers. Imam al-Ridha (a. s. ) said to his companions: ﻋﻦ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﺍﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﺎﺻﺤﺎﺑﻪ: ﻋﻠﻴﻜﻢ ﺑﺴﻠﺎﺡ ﺍﻟﺎﻧﺒﻴﺎ ﻓﻘﻴﻞ ﻭﻣﺎ ﺻﻠﺎﺡ ﺍﻟﺎﻧﺒﻴﺎ؟ ﻗﺎﻝ: ﺍﻟﺪﻋﺎ. “Use the arsenal of Prophets. ” What is the arsenal of prophets? He was asked. “Supplication”. Replied the Imam. ” [2] Imam al-Baqir (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻠﻪ ﻳﺤﺐ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻛﻞ ﻋﺒﺪ ﻭﺩﻋﺎ ﻓﻌﻠﻴﻜﻢ ﺑﺎﻟﺪﻋﺎ ﻓﻔﻰ ﺍﻟﺴﺤﺮ ﺍﻟﻰ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ, ﻓﺎﻧﻬﺎ ﺳﺎﻋﺔ ﺗﻔﺘﺢ ﻓﻴﻬﺎ ﺍﺑﻮﺍﺏ ﺍﻟﺴﻤﺎ ﻭﺗﻘﺴﻢ ﻓﻴﻬﺎ ﺍﻟﺎﺭﺯﺍﻕ ﻭﺗﻘﻀﻰ ﻓﻴﻬﺎ p: 376

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ﺍﻟﺤﻮﺍﺋﺞ ﺍﻟﻌﻈﺎﻡ. “God-Almighty, among. the believers loves the one, who supplicates a lot; and I recommend you to supplicate specially at the time of dawn until sun-rise, because, at this time the gates of Heaven are opened; people's sustenance is distributed and their great wants are granted. ” [1] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺪﻋﺎ ﺳﻠﺎﺡ ﺍﻟﻤﺆﻣﻦ ﻭﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ ﻭﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻟﺎﺭﺽ. “Supplication is believer's arsenal; is the pillar of religion and light of the earth and sky. ” [2] Supplication is a worship rather is the soul of all worships and brings eternal rewards. It is a believers ascension to Heavenly Kingdom, makes the supplicant's spirit perfected and nourished and helps suppliant to attain God’s Nearness. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺪﻋﺎ ﻣﻔﺎﺗﻴﺢ ﺍﻟﻨﺠﺎﺡ ﻭﻣﻘﺎﻟﻴﺪ ﺍﻟﻔﻠﺎﺡ ﻭﺧﻴﺮ ﺍﻟﺪﻋﺎ ﻣﺎ ﺻﺪﺭ ﻋﻦ ﻧﻘﻰ ﻭﻗﻠﺐ ﺗﻘﻰ ﻭﻓﻰ ﺍﻟﻤﻨﺎﺟﺎﺕ ﺳﺒﺐ ﺍﻟﻨﺠﺎﺓ ﻭﺑﺎﻟﺎﺧﻠﺎﺹ ﻳﻜﻮﻥ ﺍﻟﺨﻠﺎﺹ ﻓﺎﺫﺍ ﺍﺷﺘﺪ ﺍﻟﻔﺰﻉ ﻓﺎﻟﻰ ﺍﻟﻠﻪ ﺍﻟﻤﻔﺰﻉ. “Supplication is the key of prosperity; the best supplication is the supplication which comes out. from pure chests and pious hearts; supplication or hymns with God-Almighty results in salvation; and through means of sincerity one is saved from adversities and wickedness, therefore, when hardships become intense one should seek refuge in God-Almighty. ” [3] Therefore, supplication is a worship that if done properly in accordance with relevant conditions will result in suppliant's attaining self-perfection and God's Nearness, and these results certainly depends upon the rank and degree of the supplication. Because, of this reason a Lord's servant at any p: 377

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place, under any circumstances should never be negligent from this great worship, since a supplication is never going to be ineffective, although it may not produce immediate and apparent results. It is possible that sometimes the grant of suppliant's wants might be delayed; or may be they will not be fulfilled in this world; but even this is not without wisdom; because, occasionally a believer's demand are not in his real interest and a Wise God knows better what is really good for his servant. Therefore, a servant should always stretch his hands before the Almighty Omnipotent God, and should supplicate for his wants. If it is deemed appropriate his wants will be granted in this world. But, sometimes God-Almighty thinks it appropriate to delay the grant of his servant so that he does more intensive humming communication. with Him, thus, attaining higher exalted spiritual positions. Sometimes, divine expediency dictates that his grant should not be granted in this world so that he should remain continuously engaged in God's Remembrance, and receive a much better reward in the next world. The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺭﺣﻢ ﺍﻟﻠﻪ ﻋﺒﺪﺍ ﻃﻠﺐ ﻣﻦ ﺍﻟﻠﻪ ﺣﺎﺟﺔ ﻓﺎﻟﺢ ﺍﻟﺪﻋﺎﺀ ﺍﺳﺘﺠﻴﺐ ﻟﻪ ﺍﻭ ﻟﻢ ﻳﺴﺘﺠﺐ ﻟﻪ ﺗﻠﺎﻫﺬﻩ ﺍﻟﺎﻳﻪ ﻭﺍﺩﻋﻮﺍ ﺭﺑﻰ ﻋﺴﻰ ﺍﻥ ﻟﺎ ﺍﻛﻮﻥ ﺑﺪﻋﺎﺀ ﺭﺑﻰ ﺷﻘﻴﺎ. “May God-Almighty bless the servant who seeks his needs from God-Almighty and pleads for their fulfillment through supplications whether his wants are granted or not. Then he recited the following verse: [1] ﻭَﺃَﺩْﻋُﻮ ﺭَﺑﱢﱢﻲ ﻋَﺴَﻰٰ ﺃَﻟﱠﱠﺎ ﺃَﻛُﻮﻥَ p: 378

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ﺑِﺪُﻋَﺎﺀِ ﺭَﺑﱢﱢﻲ ﺷَﻘِﻴًّﺎ “It may be that in prayer unto my Lord, I shall not be unblessed. (19: 48) Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻥ ﺍﻟﻤﺆﻣﻦ ﻟﻴﺪﻋﻮ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻓﻲ ﺣﺎﺟﺘﻪ ﻓﻴﻘﻮﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ: ﺃﺧﺮﻭﺍ ﺇﺟﺎﺑﺘﻪ ﺷﻮﻗﺎ ﺇﻟﻰ ﺻﻮﺗﻪ ﻭﺩﻋﺎﺋﻪ ﻓﺎﺫﺍ ﻛﺎﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻝ ﺍﻟﻠﻪ: ﻋﺒﺪﻯ! ﺩﻋﻮﺗﻨﻰ ﻓﺄﺧﺮﺕ ﺇﺟﺎﺑﺘﻚ, ﻭﺛﻮﺍﺑﻚ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺩﻋﻮﺗﻨﻰ ﻓﻰ ﻛﺬﺍ ﻭﻛﺬﺍ: ﻓﺄﺧﺮﺕ ﺇﺟﺎﺑﺘﻚ ﻭﺛﻮﺍﺑﻚ ﻛﺬﺍ ﻭﻛﺬﺍ. ﻓﻴﺘﻤﻨﻰ ﺍﻟﻤﺆﻣﻦ ﺃﻧﻪ ﻟﻢ ﻳﺴﺘﺠﻴﺐ ﻟﻪ ﺩﻋﻮﺓ ﻓﻰ ﺍﻟﺪﻧﻴﺎ ﻣﻤﺎ ﻳﺮﻯ ﻣﻦ ﺣﺴﻦ ﺍﻟﺜﻮﺍﺏ. “Sometimes a believer supplicates for a need before God-Almighty; but, He orders His Angels to delay the grant of servant's needs, because, He loves to hear his voice and supplication more. Then on the Day of Judgment says to him: 'Oh My servant! You called me but I delayed your request, now in return I will bestow upon you such and such reward and so and so supplication. ' Hearing it the servant would say: I wish none of my needs would have been granted in the world. ' He says so because he sees the excellent rewards of Hereafter. ” [1] And said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺇﺣﻔﻆ ﺃﺩﺏ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻧﻈﺮ ﻣﻦ ﺗﺪﻋﻮ ﻭﻛﻴﻒ ﺗﺪﻋﻮ ﻭﻟﻤﺎﺫﺍ ﻭﺣﻘﻖ ﻋﻈﻤﺔ ﺍﻟﻠﻪ ﻭﻛﺒﺮﻳﺎﺋﻪ ﻭﻋﺎﻳﻦ ﺑﻘﻠﺒﻚ ﻋﻠﻤﻪ ﺑﻤﺎ ﻓﻲ ﺿﻤﻴﺮﻙ ﻭﺇﻃﻠﺎﻋﻪ ﻋﻠﻰ ﺳﺮﻙ ﻭﻣﺎ ﺗﻜﻮﻥ ﻓﻴﻪ ﻧﺠﺎﺗﻚ ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ: ﻭَﻳَﺪْﻋُﻮ ﺍﻟﺎﻧﺴَﺎﻥُ ﺑِﺎﻟﺸﺮﱢﱢ ﺩُﻋَﺎﺀَﻩُ ﺑﺎﻟﺨَﻴْﺮِ، ﻭﻛﺎﻥ ﺍﻟﺎﻧﺴَﺎﻥُ ﻋَﺠُﻮﻟﺎً ﻭﺗﻔﻜﺮ ﻣﺎﺫﺍ ﺗﺴﺄﻝ ﻭﻟﻤﺎﺫﺍ ﺗﺴﺄﻝ ﻭﺍﻟﺪﻋﺎ ﺇﺳﺘﺠﺎﺑﺔ ﺍﻟﻜﻞ ﻣﻨﻚ ﻟﻠﺤﻖ ﻭﺗﺬﻭﻳﺐ ﺍﻟﻤﻬﺠﺔ ﻓﻲ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺮﺏ ﻭﺗﺮﻙ ﺍﻟﺎﺧﺘﻴﺎﺭ ﺟﻤﻴﻌﺎ ﻭﺗﺴﻠﻴﻢ ﺍﻟﺎﻣﻮﺭ ﻛﻠﻬﺎ ﻇﺎﻫﺮﺍ ﻭﺑﺎﻃﻨﺎ ﺇﻟﻰ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﺈﻥ ﻟﻢ ﺗﺄﺕ ﺑﺸﺮﻁ ﺍﻟﺪﻋﺎﺀ ﻓﻠﺎ p: 379

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ﺗﻨﺘﻈﺮ ﺍﻟﺎﺟﺎﺑﺔ ﻓﺎﻧﻪ ﻳﻌﻠﻢ ﺍﻟﺴﺮ ﻭﺃﺧﻔﻰ. ﻓﻠﻌﻠﻚ ﺗﺪﻋﻮﻩ ﺑﺸﻲﺀ ﻗﺪ ﻋﻠﻢ ﻣﻦ ﺳﺮﻙ ﺧﻠﺎﻑ ﺫﻟﻚ. “Be careful about the etiquettes of supplication, and pay attention as to which personality are you talking, how do you beseech Him, and for what purpose is He implored? “Think about the Majesty and Splendor of God-Almighty, and look inside your heart and know that He is aware of whatever is contained therein,. He knows about your heart' s secrets and the truth and falsehood hidden therein. Be careful, to identify correctly the path of your salvation or misfortune lest you request a thing from God-Almighty which contains your destruction while you imagine your salvation in it. God-Almighty said in Holy Qur’an: “Man Prayeth for evil as he prayeth for good, for man was ever hasty. (17: 11) “Therefore, think correctly regarding what do you want from God-Almighty and for what purpose is it required. A supplication will be accepted only if you exert absolute concentration of your entire existence towards God-Almighty; melting your heart while witnessing His presence; abandoning all your disposals, and absolute surrender of all affairs with sincerity to God-Almighty. So, if you did not act in accordance to above mentioned conditions of supplication do not look forward for its acceptance. “Because, God-Almighty is aware of all your secrets and mysteries. Perhaps you beseech God-Almighty for something, while you know that your intention is opposite to your request. ” [1]

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[1]: Sahih Tirmidhi, vol. 2, p-266.

[1]: al-Kafi, vol. 2. p-407.

[2]: Even if one need's an insignificant thing like shoe's laces, one must pray and ask God-Almighty [Tr].

[3]: al-Kafi, vol. 2, p-467.

[1]: Al-Sahifah Al-Sajjadiyyah: includes certain supplications quoted from Imam Zain al-Abidin ‘Ali b. Hussain b. ‘Ali ibn Abi Talib (a. s. ). He is one of the Imams belonging to the household of the Prophet whom Allah has kept pure and free of defilement. The Imam was the fourth in line of the Imams of the Prophet's household. Imam ‘Ali ibn al-Husain (a. s. ) , was born in the year 38 A. H. or, perhaps as is conjectured, a little before that and lived for a period of 57 years.

Imam al-Shafi considered Imam “‘Ali ibn al-Husain (a. s. ) as the most supreme jurist of all the people of Medina” Abd al-Malik bin Marwan said to him, “in the area of religious sciences, in devotion and piety, you have been granted that which no one before you has had other than your ancestors”. Further Umar bin ' Abd al-Aziz said, “The light of this life, ' the beauty of Islam is Zain al-Abidin”

Al-Sahifah Al-Sajjadiyyah represents and stands out as a profound social work of the time and a reflection of a supreme endeavor to meet the exigencies of spiritual ordeals facing the society at the time of the Imam. But beyond this it is a profound collection of supplications in the divine tradition, a unique compilation which will remain throughout the ages as a gift to mankind, a work of moral inspiration for worldly conduct and a torch of guidance.

Human begins will constantly remain in need of this heavenly souvenir; and the need increases whenever Satan comes to increase the allurements of the world for people, and by its fascination to keep them in bondage [Tr].

[2]: al-Kafi, vol. 2, p-468.

[1]: al-Kafi vol. 2, p-478.

[2]: al-Kafi, vol. 2, p-468.

[3]: al-Kafi, vol. 2, p-468.

[1]: al-Kafi vol. 2 p-475.

[1]: al-Kafi, vol. 2, p-490.

[1]: Haqayaqi-Faiz, p-244.

Seventh Means, Fast (Sawm)

point Fasting is one of the greatest worship which exerts tremendous influence in one's efforts for self-perfection, self purification, and p: 380

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self building. There are many traditions which describe the special distinction assigned to fasting. Following are few examples: The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺼﻮﻡ ﺟﻨﺔ ﻣﻦ ﺍﻟﻨﺎﺭ. “The Fasting is a shield for protection against Hell's fire. ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﻗﺎﻝ: ﺍﻥ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻳﻘﻮﻝ: ﺍﻟﺼﻮﻡ ﻟﻰ ﻭﺍﻧﺎ ﺍﺟﺰﻯ ﻋﻠﻴﻪ. “God-Almighty said: ' Fasting is for Me and I bestow its reward upon the fast observer. ”' [2] And said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﺼﺎﺋﻢ ﻣﻨﻜﻢ ﻟﻴﺮﺗﻊ ﻓﻰ ﺭﻳﺎﺽ ﺍﻟﺠﻨﺔ ﻭﺗﺪﻋﻮ ﻟﻪ ﻟﺎ ﻣﻠﺎﺋﻜﺔ ﺣﺘﻰ ﻳﻔﻄﺮ. “The fast observer moves an enjoys inside the Garden of Paradise, and angels pray for him until the fast breaking time. ” [3] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﻦ ﺻﺎﻡ ﻳﻮﻣﺎ ﺗﻄﻮﻋﺎ ﺍﺑﺘﻐﺎ ﺛﻮﺍﺏ ﺍﻟﻠﻪ ﻭﺟﻴﺐ ﻟﻪ ﺍﻟﻤﻐﻔﺮﺓ. “Whoever observes one recommended fast for the sake of reward, forgiveness for him becomes compulsory. ” [4] Imam al-Sadiq (a. s. ) has said: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻢ ﻗﺎﻝ: ﻧﻮﻡ ﺍﻟﺼﺎﺋﻢ ﻋﺒﺎﺩﺓ ﻭﺻﻤﺘﻪ ﺗﺴﺒﻴﺢ ﻭﻋﻠﻤﻪ ﻣﺘﻘﺒﻞ ﻭﺩﻋﺎﺋﻪ ﻣﺴﺘﺠﺎﺏ. “The sleep of a fast observer is regarded as worship; his silence is considered as praise, his deeds are accepted and his supplications are granted. ” [5] The Holy Prophet (S) has said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻗﺎﻝ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ: ﻛﻞ ﺃﻋﻤﺎﻝ ﺍﺑﻦ ﺁﺩﻡ ﺑﻌﺸﺮﺓ ﺃﺿﻌﺎﻓﻬﺎ ﺇﻟﻰ ﺳﺒﻌﻤﺎﺋﺔ ﺿﻌﻒ ﺇﻟﺎ ﺍﻟﺼﺒﺮ، ﻓﺈﻧﻪ ﻟﻰ ﻭﺃﻧﺎ ﺃﺟﺰﻯ ﺑﻪ, ﻓﺜﻮﺍﺏ ﺍﻟﺼﺒﺮ ﻣﺨﺰﻭﻥ ﻓﻲ ﻋﻠﻢ ﺍﻟﻠﻪ ﻭﺍﻟﺼﺒﺮ ﻫﻮ ﺍﻟﺼﻮﻡ. “God-Almighty said: 'For all righteous deeds of servants there is a reward from ten times to seven hundred time, but since, p: 381

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fasting is specially reserved for me -I will bestow its reward. Therefore. only God-Almighty knows the reward of fasting. ” [1] Fasting. is a special worship which is a combination of two parts i. e. negation and confrontation. The first part consists of self-Restraint and renunciation of drinking, eating, and sexual pleasures, which are legitimate pleasures, as well as not to tell a lie about God-Almighty and Holy Prophet (S) and some other affairs which have been described in details in Jurisprudential books. The second part consists of devotion, intention, and desire to seek God's Nearness, which in reality are tantamount to soul of this worship. The reality of fasting consists of self-restraint and voluntary. relinquishment of material pleasures namely -Eating, drinking, sexual intercourse, and not to tell a lie about God-Almighty and Holy Prophet (S) , with the intention of God’s Nearness. The definition of a fast as given in the books of Jurisprudence is -- that if some one with the intention of God's Nearness renounced the affairs namely -eating, drinking, sexual intercourse, discharge of seamen, telling a lie about God-Almighty and Holy Prophet (S) , to take a dive inside water, remaining in the state of impurity as a result of a wet dream -his fast is correct and does not require to take a make up (qadha) fast or pay ransom (kuffara). This fast is known as the fast of common people. But, in traditions the scope of self-restraint have not been limited to the above mentioned limits rather it covers much wider dimensions. In p: 382

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traditions it has been mentioned that simply abandonment of eating and drinking is not enough, instead a real fast observer is the one who prevents all his limbs and body parts from sins. i. e. the eyes should be prevented from the sins relevant to the eyes, as well as prevent ears, tongue, hands, and feet from their relevant sins. Such fast belongs to God’s special servants. Further, superior than this is the fasting of the most special ones (khawwas) in which case the observer of the fast apart from abandoning eating, drinking as well as renunciation of all sins also disengages his heart from all sort of scattered thinking which prevent him from God's Remembrance. He should continuously engage himself in God's remembrance and should know that He is seeing all his actions. As God's guest he should make himself readied for His countenance. For example let us refer to the following tradition: Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﻴﺲ ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺃﻥ ﻟﺎ ﻳﺄﻛﻞ ﺍﻟﺎﻧﺴﺎﻥ ﻭﻟﺎ ﻳﺸﺮﺏ ﻓﻘﻂ ﻭﻟﻜﻦ ﺇﺫﺍ ﺻﻤﺖ ﻓﻠﻴﺼﻢ ﺳﻤﻌﻚ ﻭﺑﺼﺮﻙ ﻭﻟﺴﺎﻧﻚ ﻭﺑﻄﻨﻚ ﻭﻓﺮﺟﻚ ﻭﺍﺣﻔﻆ ﻳﺪﻙ ﻭﻓﺮﺟﻚ ﻭﺃﻛﺜﺮ ﺍﻟﺴﻜﻮﺕ ﺇﻟﺎ ﻣﻦ ﺧﻴﺮ ﻭﺍﺭﻓﻖ ﺑﺨﺎﺩﻣﻚ. “Fasting is not achieved simply by renunciation of eating and drinking. When you observe fast your eyes, ears, tongue, stomach, and sexual parts should also be fasting with you. While in the state of fasting prevent your hands and sexual parts from sinning, should remain silent continuously except for speaking something good and useful or to the extent it is p: 383

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required to communicate with your house servant. ” [1] Also said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﻟﻴﻜﻦ ﻋﻠﻴﻚ ﻭﻗﺎﺭ ﺍﻟﺼﺎﺋﻢ ﻭﺃﻟﺰﻡ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﻣﻦ ﺍﻟﺼﻤﺖ ﻭﺍﻟﺴﻜﻮﺕ ﺇﻟﺎ ﻋﻦ ﺫﻛﺮ ﺍﻟﻠﻪ ﻭﻟﺎ ﺗﺠﻌﻞ ﻳﻮﻡ ﺻﻮﻣﻚ ﻛﻴﻮﻡ ﻓﻄﺮﻙ. “The dignity and prestige of fasting should be understood by you wry clearly. As much as possible, maintain silence except for God's Remembrance. It should not be such that the day of your fasting should be similar to the day in which you are not observing fast. ” [2] The Holy Prophet (S) said in a sermon: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ, ﻓﻲ ﺧﻄﺒﺔ ﻟﻪ: ﻭﻣﻦ ﺻﺎﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓﻲ ﺇﻧﺼﺎﺕ ﻭﺳﻜﻮﺕ ﻭﻛﻒ ﺳﻤﻌﻪ ﻭﺑﺼﺮﻩ ﻭﻟﺴﺎﻧﻪ ﻭﻓﺮﺟﻪ ﻭﺟﻮﺍﺭﺣﻪ ﻣﻦ ﺍﻟﻜﺬﺏ ﻭﺍﻟﺤﺮﺍﻡ ﻭﺍﻟﻐﻴﺒﺔ ﺗﻘﺮﺑﺎ, ﻗﺮﺑﻪ ﺍﻟﻠﻪ ﻣﻨﻪ ﺣﺘﻰ ﺗﻤﺲ ﺭﻛﺒﺘﺎﻩ ﺭﻛﺒﺘﻲ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻞ ﺍﻟﺮﺣﻤﻦ. “Whosoever observes fasting during Holy month of Ramadhan while maintaining silence and preventing his ears, eyes, tongue, sexual organs, and other body parts from lying, backbiting, and other forbidden acts, with the intention of achieving God's Nearness, God-Almighty will bestow upon him His Nearness, so that he will become a companion of Prophet Abraham (a. s. ) -God's chosen friend. ” [3] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺇﻥ ﺍﻟﺼﻴﺎﻡ ﻟﻴﺲ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺣﺪﻩ, ﺇﻧﻤﺎ ﻟﻠﺼﻮﻡ ﺷﺮﻁ ﻳﺤﺘﺎﺝ ﺃﻥ ﻳﺤﻔﻆ ﺣﺘﻰ ﻳﺘﻢ ﺍﻟﺼﻮﻡ ﻭﻫﻮ ﺍﻟﺼﻤﺖ ﺍﻟﺪﺍﺧﻞ, ﺃﻣﺎ ﺗﺴﻤﻊ ﻗﻮﻝ ﻣﺮﻳﻢ ﺑﻨﺖ ﻋﻤﺮﺍﻥ، ﺍﻧﻲ ﻧﺬﺭﺕ ﻟﻠﺮﺣﻤﻦ ﺻﻮﻣﺎ ﻓﻠﻦ ﺍﻛﻠﻢ ﺍﻟﻴﻮﻡ ﺍﻧﺴﻴﺎ, ﻳﻌﻨﻰ ﺻﻤﺘﺎ. ﻓﺎﺫﺍ ﺻﻤﺘﻢ ﻓﺎﺣﻔﻈﻮﺍ ﺃﻟﺴﻨﺘﻜﻢ ﻋﻦ ﺍﻟﻜﺬﺏ ﻭﻏﻀﻮﺍ ﺃﺑﺼﺎﺭﻛﻢ ﻭﻟﺎ ﺗﻨﺎﺯﻋﻮﺍ ﻭﻟﺎ ﺗﺤﺎﺳﺪﻭﺍ ﻭﻟﺎ ﺗﻐﺘﺎﺑﻮﺍ ﻭﻟﺎ ﺗﻤﺎﺭﻭﺍ ﻭﻟﺎ ﺗﻜﺬﺑﻮﺍ ﻭﻟﺎ ﺗﺒﺎﺷﺮﻭﺍ ﻭﻟﺎ ﺗﺨﺎﻟﻔﻮﺍ ﻭﻟﺎ ﺗﻐﺎﺿﺒﻮﺍ ﻭﻟﺎ ﺗﺴﺎﺑﻮﺍ ﻭﻟﺎ ﺗﺸﺎﺗﻤﻮﺍ ﻭﻟﺎ p: 384

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ﺗﻨﺎﺑﺰﻭﺍ ﻭﻟﺎ ﺗﺠﺎﺩﻟﻮﺍ ﻭﻟﺎ ﺗﺒﺎﺩﻭﺍ ﻭﻟﺎ ﺗﻈﻠﻤﻮﺍ ﻭﻟﺎ ﺗﺴﺎﻓﻬﻮﺍ ﻭﻟﺎ ﺗﺰﺍﺟﺮﻭﺍ ﻭﻟﺎ ﺗﻐﻔﻠﻮﺍ ﻋﻦ ﺫﻛﺮ ﺍﻟﻠﻪ ﻭﻋﻦ ﺍﻟﺼﻠﺎﺓ ﻭﺃﻟﺰﻣﻮﺍ ﺍﻟﺼﻤﺖ ﻭﺍﻟﺴﻜﻮﺕ ﻭﺍﻟﺤﻠﻢ ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﺼﺪﻕ ﻭﻣﺠﺎﻧﺒﺔ ﺃﻫﻞ ﺍﻟﺸﺮ ﻭﺍﺟﺘﻨﺒﻮﺍ ﻗﻮﻝ ﺍﻟﺰﻭﺭ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻔﺮﺍﺀ ﻭﺍﻟﺨﺼﻮﻣﺔ ﻭﻇﻦ ﺍﻟﺴﻮﺀ ﻭﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﻛﻮﻧﻮﺍ ﻣﺸﺮﻓﻴﻦ ﻋﻠﻰ ﺍﻟﺂﺧﺮﺓ ﻣﻨﺘﻈﺮﻳﻦ ﻟﺎﻳﺎﻣﻜﻢ، ﻣﻨﺘﻈﺮﻳﻦ ﻟﻤﺎ ﻭﻋﺪﻛﻢ ﺍﻟﻠﻪ ﻣﺘﺰﻭﺩﻳﻦ ﻟﻠﻘﺎﺀ ﺍﻟﻠﻪ ﻭﻋﻠﻴﻜﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ ﻭﺍﻟﺨﺸﻮﻉ ﻭﺍﻟﺨﻀﻮﻉ ﻭﺫﻝ ﺍﻟﻌﺒﺪ ﺍﻟﺨﺎﺋﻒ ﻣﻦ ﻣﻮﻟﺎﻩ ﺭﺍﺟﻴﻦ ﺧﺎﺋﻔﻴﻦ ﺭﺍﻏﺒﻴﻦ ﺭﺍﻫﺒﻴﻦ ﻗﺪ ﻃﻬﺮﺗﻢ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭﺗﻘﺪﺳﺖ ﺳﺮﺍﺋﺮﻛﻢ ﻣﻦ ﺍﻟﺨﺐ ﻭﻧﻈﻔﺖ ﺍﻟﺠﺴﻢ ﻣﻦ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ، ﻭﺗﺒﺮﺃﺕ ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﻦ ﻋﺪﺍﻩ ﻭﻭﺍﻟﻴﺖ ﺍﻟﻠﻪ ﻓﻲ ﺻﻮﻣﻚ ﺑﺎﻟﺼﻤﺖ ﻣﻦ ﺟﻤﻴﻊ ﺍﻟﺠﻬﺎﺕ ﻣﻤﺎ ﻗﺪ ﻧﻬﺎﻙ ﺍﻟﻠﻪ ﻋﻨﻪ ﻓﻲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﺎﻧﻴﺔ ﻭﺧﺸﻴﺖ ﺍﻟﻠﻪ ﺣﻖ ﺧﺸﻴﺘﻪ ﻓﻲ ﺍﻟﺴﺮ ﻭﺍﻟﻌﻠﺎﻧﻴﺔ ﻭﻭﻫﺒﺖ ﻧﻔﺴﻚ ﻟﻠﻪ ﻓﻲ ﺃﻳﺎﻡ ﺻﻮﻣﻚ ﻭﻓﺮﻏﺖ ﻗﻠﺒﻚ ﻟﻪ ﻓﻴﻤﺎ ﺍﻣﺮﻙ ﻭﺩﻋﺎﻙ ﺍﻟﻴﻪ, ﻓﺎﺫﺍ ﻓﻌﻠﺖ ﺫﺍﻟﻚ ﻛﻠﻪ ﻓﺎﻧﺖ ﺻﺎﺋﻢ ﻟﻠﻪ ﺑﺤﻘﻴﻘﺔ ﺳﻮﻣﻪ ﺻﺎﻧﻊ ﻟﻤﺎ ﺍﻣﺮﻙ ﻭﻛﻠﻤﺎ ﻧﻘﺼﺖ ﻣﻨﻬﺎ ﺷﻴﺌﺎ ﻣﻤﺎ: ﺑﻴﻨﺖ ﻟﻚ ﻓﻘﺪ ﻧﻘﺺ ﻣﻦ ﺻﻮﻣﻚ ﺑﻤﻘﺪﺍﺭ ﺫﻟﻚ (ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ) ﺇﻥ ﺍﻟﺼﻮﻡ ﻟﻴﺲ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﺇﻧﻤﺎ ﺟﻌﻞ ﺍﻟﻠﻪ ﺫﻟﻚ ﺣﺠﺎﺑﺎ ﻣﻤﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺣﺶ ﻣﻦ ﺍﻟﻔﻌﻞ ﻭﺍﻟﻘﻮﻝ ﻳﻔﻄﺮ ﺍﻟﺼﺎﺋﻢ، ﻣﺎ ﺃﻗﻞ ﺍﻟﺼﻮّﺍﻡ ﻭﺃﻛﺜﺮ ﺍﻟﺠﻮﺍﻉ؟! “Fasting does not mean only renunciation of eating and drinking rather it has conditions which must be followed strictly in order to have a complete and perfect fast which means internal silence. Did not you hear the reply of Mary daughter of Imran who said to the people: “'I have vowed a fast for God-Almighty, therefore, today will speak to none i. e. since, I am fasting therefore must be quiet. ' So, when you observe fast protect your tongue from lying; p: 385

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don't be angry; don't curse, don't be rude; don't argue and dispute; due to ignorance don't reject or be indecent to each other, don't be negligent from God's remembrance; continuously practice silence, intellection, patience and keep distance from the wicked people. Assign importance to the Hereafter; must look forward for the day when God's Promise will be fulfilled; and collect some provisions for God's countenance. “Poise dignity, humbleness, humility, and fear like a servant who is afraid of his master, should be practiced; should remain in the state of hope and fear. If you cleansed and purified your heart from faults; your inner self from conceit and treachery; your body from pollution, renounced every thing other than God; accepted His Guardianship through fasting, and preventing inner and outer self from performance of God ' s forbidden things; respected God's rights by remaining afraid outwardly and inwardly because of His presence,. during fasting donated your self to God-Almighty, purified and cleansed heart for God-Almighty and assigned him to act in accordance to His commands. “If you observed fast in a manner described above, then indeed you really are a true fast observer and have discharged your duty well. But in as much as you deviated from the above criteria, your fast be considered as deficient and incomplete in the same proportion. Because, fasting is not limited only to renunciation of eating and drinking rather God-Almighty has made fasting a veil for other actions and sayings which make fasting canceled. Therefore, how small is p: 386

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the number of fast observers and how large is the number of hungry ones. ” [1]

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--------------------

[1]: Wasail al-Shi’a, vol. 7, p-289.

[2]: Wasail al-Shi’a, vol. 7, p-290.

[3]: Wasail al-Shi’a, vol. , 7, p-296.

[4]: Wasail al-Shi’a, vol. 7, p-293.

[5]: -Wasail al-Shi’a, vol. 7, p-294.

[1]: Wasail al-Shi’a, vol. 7, p-295.

[1]: Wasail al-Shi’a, vol. 7, p-118.

[2]: Wasail al-Shi’a, vol. 7, p-117.

[3]: Wasail al-Shi’a, vol. 7, p-117.

[1]: Wasail al-Shi’a, vol. 7, p-119.

Role of Fasting in Self-Building Fasting is one of the most important and valuable worship, which if, observed in accordance to its special etiquettes and conditions, and maintaining the same degree of quality as required by sacred Islamic canon law (sharia) , will exert tremendous impact upon the self-building, self-perfection, and self-purification efforts. Fasting is extremely influential during the stages of purification of self from sins and other moral indecencies and making it readied for perfection, decoration and utilization of Divine Illuminations. A fast observer through renunciation of sins controls, subdues, and ultimately forces the imperious-self into submission. The duration of fasting is a period of quitting sins and practicing self-asceticism -a period of struggling with self, and practicing self-restraint. During this period a fast observer not only purity and cleanse his self from sins and other moral abjectnesses, but even abandons his legitimate pleasures such as eating and drinking, and through these means makes his self purified and illuminated. Because, hunger results in attaining internal purification and more attention towards God-Almighty. A human being, white hungry very often possesses a feeling of contentment or Joy [2] but lacks such mood when his stomach is full. In summary, fasting is very effective in acquiring piety, and because, of this consideration the Holy Qur’an has defined acquiring piety as the main objective behind the fasting. ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻛُﺘِﺐَ ﻋَﻠَﻴْﻜُﻢُ ﺍﻟﺼﱢﱢﻴَﺎﻡُ ﻛَﻤَﺎ ﻛُﺘِﺐَ ﻋَﻠَﻰ ﺍﻟﱠﱠﺬِﻳﻦَ ﻣِﻦ ﻗَﺒْﻠِﻜُﻢْ ﻟَﻌَﻠﱠﱠﻜُﻢْ ﺗَﺘﱠﱠﻘُﻮﻥَ “O ye believe! Fasting is presented for you, even as p: 387

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it was prescribed for those before you, that ye may ward off (evil). ” (Quran 2: 183) The one who observes fast during the Holy month of Ramadhan, because, of fasting prevents himself from engaging into sins and other moral abjectnesses through out the month, would succeed in dominating his self and therefore, may continue this habit of renunciation of sins even after the Holy month. ” So for whatever has been described was related to the influence of fasting in purifying self from sins and other moral indecencies. But also from the point of view of positive dimensions it is very influential in achieving self-purification, decoration of inner self and God's Nearness which will be described briefly as follows: 1. Fasting i. e. self-restraint and renunciation of special acts which break the fast -is a worship, which if observed with sincerity and intention of God's Nearness, results in nourishment and perfection of self and God's Nearness like other worships. 2. By renunciation of legitimate pleasures and quitting sins the fast observer's heart gets cleansed and polished, becomes free from all scattered thoughts and memories of other than God and through this means earns the decency of absorbing the Divine blessings and illuminations. In this stage God's special blessings and favors are bestowed upon him and, thus, with Divine rapture ascends towards God's countenance. It is because of these reasons that it has been mentioned in the traditions that breathing and sleeping of a fast observer merit the reward of a worship. 3. The days of fasting are the p: 388

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best times for worship, prayer, supplication, Qur’anic-recital, invocation and charitable deeds; because, during this period self is relatively better prepared for heart's presence, devotion and attention towards God-Almighty as compared to any other period. The Holy Month of Ramadhan have been called as the best times, spring of worship (specially recital of the Holy Qur’an) and the most appropriate opportunity for paying attention to wards God-Almighty. Because, of this reason the special virtues of the Holy Month of Ramadhan and worshipping during it, have been emphasized a lot in the books of Islamic traditions. For example; when the Holy Month of Ramadhan arrived, Imam al- Sadiq (a. s. ) emphasized its importance to his children and said: ﺍﻥ ﺍﺑﺎ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻳﻮﺻﻰ ﻭﻟﺪﻩ ﺇﺫﺍ ﺩﺧﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ: ﻓﺎﺟﻬﺪﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻓﺈﻥ ﻓﻴﻪ ﺗﻘﺴﻢ ﺍﻟﺄﺭﺯﺍﻕ ﻭﺗﻜﺘﺐ ﺍﻟﺂﺟﺎﻝ ﻭﻓﻴﻪ ﻳﻜﺘﺐ ﻭﻓﺪ ﺍﻟﻠﻪ ﺍﻟﺬﻳﻦ ﻳﻔﺪﻭﻥ ﺇﻟﻴﻪ ﻭﻓﻴﻪ ﻟﻴﻠﺔ ﺍﻟﻌﻤﻞ ﻓﻴﻬﺎ ﺧﻴﺮ ﻣﻦ ﺍﻟﻌﻤﻞ ﻓﻲ ﺃﻟﻒ ﺷﻬﺮ. “Endeavor in worship because in this month people 's sustenance is distributed and their demises are registered, those who will be returned to God-Almighty are decided in this month, In this month there is a special “Night of Power” (Qadr) , the worshipping in which excels the worshipping of one thousands months. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻋﻠﻴﻚ ﻓﻰ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﻜﺜﺮﺓ ﺍﻟﺪﻋﺎ ﻭﺍﻟﺈﺳﺘﻐﻔﺮ ﻓﺎﻣﺎ ﺍﻟﺪﻋﺎ ﻓﻴﺪﻓﻊ ﺑﻪ ﻋﻨﻜﻢ ﺍﻟﺒﻠﺎ ﻭﺍﻣﺎ ﺍﻟﺈﺳﺘﻐﻔﺎﺭ ﻓﺘﻤﺤﻰ ﺑﻪ ﺫﻧﻮﺑﻜﻢ. “Oh people! During the Holy Month of Ramadhan read a lot of supplication and seek God's pardon (Esteghfar) because, by means of p: 389

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supplications the calamities are removed from you and by means of asking God's pardon your sins are forgiven. ” [1] Also he said that one day the Holy Prophet delivered a sermon in which he said: ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺧﻄﺒﻨﺎ ﺫﺍﺕ ﻳﻮﻡ ﻓﻘﺎﻝ: ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻧﻪ ﻗﺪ ﺃﻗﺒﻞ ﺇﻟﻴﻜﻢ ﺷﻬﺮ ﺍﻟﻠﻪ ﺑﺎﻟﺒﺮﻛﺔ ﻭﺍﻟﺮﺣﻤﺔ ﻭﺍﻟﻤﻐﻔﺮﺓ، ﺷﻬﺮ ﻫﻮ ﻋﻨﺪ ﺍﻟﻠﻪ ﺃﻓﻀﻞ ﺍﻟﺸﻬﻮﺭ ﻭﺃﻳﺎﻣﻪ ﺃﻓﻀﻞ ﺍﻟﺄﻳﺎﻡ ﻭﻟﻴﺎﻟﻴﻪ ﺃﻓﻀﻞ ﺍﻟﻠﻴﺎﻟﻲ ﻭﺳﺎﻋﺎﺗﻪ ﺃﻓﻀﻞ ﺍﻟﺴﺎﻋﺎﺕ ﻫﻮ ﺷﻬﺮ ﺩﻋﻴﺘﻢ ﻓﻴﻪ ﺇﻟﻰ ﺿﻴﺎﻓﺔ ﺍﻟﻠﻪ ﻭﺟﻌﻠﺘﻢ ﻓﻴﻪ ﻣﻦ ﺃﻫﻞ ﻛﺮﺍﻣﺔ ﺍﻟﻠﻪ، ﺃﻧﻔﺎﺳﻜﻢ ﻓﻴﻪ ﺗﺴﺒﻴﺢ، ﻭﻧﻮﻣﻜﻢ ﻓﻴﻪ ﻋﺒﺎﺩﺓ، ﻭﻋﻤﻠﻜﻢ ﻓﻴﻪ ﻣﻘﺒﻮﻝ، ﻭﺩﻋﺎﺀﻛﻢ ﻓﻴﻪ ﻣﺴﺘﺠﺎﺏ. ﻓﺎﺳﺄﻟﻮﺍ ﺍﻟﻠﻪ ﺭﺑﻜﻢ ﺑﻨﻴﺎﺕ ﺻﺎﺩﻗﺔ ﻭﻗﻠﻮﺏ ﻃﺎﻫﺮﺓ ﺍﻥ ﻳﻮﻓﻘﻜﻢ ﻟﺼﻴﺎﻣﻪ ﻭﺗﻠﺎﻭﺓ ﻛﺘﺎﺑﻪ، ﻓﺎﻥ ﺍﻟﺸﻘﻲ ﻛﻞ ﺍﻟﺸﻘﻲ ﻣﻦ ﺣﺮﻡ ﻏﻔﺮﺍﻥ ﺍﻟﻠﻪ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻌﻈﻴﻢ، ﻭﺍﺫﻛﺮﻭﺍ ﺑﺠﻮﻋﻜﻢ ﻭﻋﻄﺸﻜﻢ ﻓﻴﻪ ﺟﻮﻉ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻋﻄﺸﻪ، ﻭﺗﺼﺪﻗﻮﺍ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻜﻢ ﻭﻣﺴﺎﻛﻴﻨﻜﻢ، ﻭﻭﻗﺮﻭﺍ ﻛﺒﺎﺭﻛﻢ ﻭﺍﺭﺣﻤﻮﺍ ﺻﻐﺎﺭﻛﻢ ﻭﺻﻠﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ ﻭﺍﺣﻔﻈﻮﺍ ﺃﻟﺴﻨﺘﻜﻢ ﻭﻏﻀﻮﺍ ﻋﻤﺎ ﻟﺎ ﻳﺤﻞ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﺃﺑﺼﺎﺭﻛﻢ ﻭﻋﻤﺎ ﻟﺎ ﻳﺤﻞ ﺍﻟﺎﺳﺘﻤﺎﻉ ﺇﻟﻴﻪ ﺃﺳﻤﺎﻋﻜﻢ، ﻭﺗﺤﻨﻨﻮﺍ ﻋﻠﻰ ﺃﻳﺘﺎﻡ ﺍﻟﻨﺎﺱ ﻳﺘﺤﻨﻦ ﻋﻠﻰ ﺃﻳﺘﺎﻣﻜﻢ. ﻭﺗﻮﺑﻮﺍ ﺇﻟﻰ ﺍﻟﻠﻪ ﻣﻦ ﺫﻧﻮﺑﻜﻢ ﻭﺍﺭﻓﻌﻮﺍ ﺇﻟﻴﻪ ﺃﻳﺪﻳﻜﻢ ﺑﺎﻟﺪﻋﺎﺀ، ﻓﻲ ﺃﻭﻗﺎﺕ ﺻﻠﺎﺗﻜﻢ ﻓﺈﻧﻬﺎ ﺃﻓﻀﻞ ﺍﻟﺴﺎﻋﺎﺕ ﻳﻨﻈﺮ ﺍﻟﻠﻪ ﻓﻴﻬﺎ ﺇﻟﻰ ﻋﺒﺎﺩﻩ ﺑﻌﻴﻦ ﺍﻟﺮﺣﻤﺔ، ﻳﺠﻴﺒﻬﻢ ﺇﺫﺍ ﻧﺎﺟﻮﻩ ﻭﻳﻠﺒﻴﻬﻢ ﺇﺫﺍ ﻧﺎﺩﻭﻩ ﻭﻳﻌﻄﻴﻬﻢ ﺇﺫﺍ ﺳﺄﻟﻮﻩ ﻭﻳﺴﺘﺠﻴﺐ ﻟﻬﻢ ﺇﺫﺍ ﺩﻋﻮﻩ. ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﺃﻧﻔﺴﻜﻢ ﻣﺮﻫﻮﻧﺔ ﺑﺄﻋﻤﺎﻟﻜﻢ ﻓﻔﻜﻮﻫﺎ ﺑﺎﺳﺘﻐﻔﺎﺭﻛﻢ، ﻭﻇﻬﻮﺭﻛﻢ ﺛﻘﻴﻠﺔ ﻣﻦ ﺃﻭﺯﺍﺭﻛﻢ ﻓﺨﻔﻔﻮﺍ ﻋﻨﻬﺎ ﺑﻄﻮﻝ ﺳﺠﻮﺩﻛﻢ، ﻭﺍﻋﻤﻠﻮﺍ ﺃﻥ ﺍﻟﻠﻪ ﺃﻗﺴﻢ ﺑﻌﺰﺗﻪ ﺃﻥ ﻟﺎ ﻳﻌﺬﺏ ﺍﻟﻤﺼﻠﻴﻦ ﻭﺍﻟﺴﺎﺟﺪﻳﻦ ﻭﺍﻥ ﻟﺎ ﻳﺮﻭﻋﻬﻢ ﺑﺎﻟﻨﺎﺭ ﻳﻮﻡ ﻳﻘﻮﻡ ﺍﻟﻨﺎﺱ ﻟﺮﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ. ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﻓﻄﺮ ﻣﻨﻜﻢ ﺻﺎﺋﻤﺎً ﻣﺆﻣﻨﺎً ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﻛﺎﻥ ﻟﻪ ﺑﺬﻟﻚ ﻋﻨﺪ ﺍﻟﻠﻪ ﻋﺘﻖ ﺭﻗﺒﺔ ﻭﻣﻐﻔﺮﺓ ﻟﻤﺎ ﻣﻀﻰ p: 390

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ﻣﻦ ﺫﻧﻮﺑﻪ. ﻗﻴﻞ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ! ﻭﻟﻴﺲ ﻛﻠﻨﺎ ﻳﻘﺪﺭ ﻋﻠﻰ ﺫﻟﻚ ﻓﻘﺎﻝ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺍﺗﻘﻮﺍ ﺍﻟﻠﻪ ﻭﻟﻮ ﺑﺸﺮﺑﺔ ﻣﻦ ﻣﺎﺀ، ﻭﺍﺗﻘﻮﺍ ﺍﻟﻨﺎﺭ ﻭﻟﻮ ﺑﺸﻖ ﺗﻤﺮﺓ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﺴﻦ ﻣﻨﻜﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺧﻠﻘﻪ ﻛﺎﻥ ﻟﻪ ﺟﻮﺍﺯ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻳﻮﻡ ﺗﺰﻝ ﻓﻴﻪ ﺍﻟﺄﻗﺪﺍﻡ، ﻭﻣﻦ ﺧﻔﻒ ﻓﻴﻪ ﻋﻤﺎ ﻣﻠﻜﺖ ﻳﻤﻴﻨﻪ ﺧﻔﻒ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺣﺴﺎﺑﻪ، ﻭﻣﻦ ﻛﻒ ﻓﻴﻪ ﺷﺮﻩ ﻛﻒ ﺍﻟﻠﻪ ﻋﻨﻪ ﻏﻀﺒﻪ ﻳﻮﻡ ﻳﻠﻘﺎﻩ، ﻭﻣﻦ ﺃﻛﺮﻡ ﻓﻴﻪ ﻳﺘﻴﻤﺎً ﺃﻛﺮﻣﻪ ﺍﻟﻠﻪ ﻳﻮﻡ ﻳﻠﻘﺎﻩ، ﻭﻣﻦ ﻭﺻﻞ ﻓﻴﻪ ﺭﺣﻤﻪ ﻭﺻﻠﻪ ﺍﻟﻠﻪ ﺑﺮﺣﻤﺘﻪ ﻳﻮﻡ ﻳﻠﻘﺎﻩ، ﻭﻣﻦ ﻗﻄﻊ ﻓﻴﻪ ﺭﺣﻤﻪ ﻗﻄﻊ ﺍﻟﻠﻪ ﻋﻨﻪ ﺭﺣﻤﺘﻪ ﻳﻮﻡ ﻳﻠﻘﺎﻩ، ﻭﻣﻦ ﺗﻄﻮﻉ ﺑﺼﻠﺎﺓ ﻛﺘﺐ ﺍﻟﻠﻪ ﻟﻪ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻨﺎﺭ، ﻭﻣﻦ ﺃﺩﻯ ﻓﻴﻪ ﻓﺮﺿﺎً ﻛﺎﻥ ﻟﻪ ﺛﻮﺍﺏ ﻣﻦ ﺃﺩﻯ ﺳﺒﻌﻴﻦ ﻓﺮﻳﻀﺔ ﻓﻲ ﻣﺎ ﺳﻮﺍﻩ ﻣﻦ ﺍﻟﺸﻬﻮﺭ، ﻭﻣﻦ ﺃﻛﺜﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻠﺎﺓ ﻋﻠﻲّ ﺛﻘﻞ ﺍﻟﻠﻪ ﻣﻴﺰﺍﻧﻪ ﻳﻮﻡ ﺗﺨﻒ ﺍﻟﻤﻮﺍﺯﻳﻦ، ﻭﻣﻦ ﺗﻠﺎ ﻓﻴﻪ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺃﺟﺮ ﻣﻦ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ ﻓﻲ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺸﻬﻮﺭ.. ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ: ﺇﻥ ﺃﺑﻮﺍﺏ ﺍﻟﺠﻨﺎﻥ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﻣﻔﺘﺤﺔ ﻓﺎﺳﺄﻟﻮﺍ ﺭﺑﻜﻢ ﺃﻥ ﻟﺎ ﻳﻐﻠﻘﻬﺎ ﻋﻠﻴﻜﻢ، ﻭﺃﺑﻮﺍﺏ ﺍﻟﻨﻴﺮﺍﻥ ﻣﻐﻠﻘﺔ ﻓﺎﺳﺄﻟﻮﺍ ﺍﻟﻠﻪ ﺃﻥ ﻟﺎ ﻳﻔﺘﺤﻬﺎ ﻋﻠﻴﻜﻢ، ﻭﺍﻟﺸﻴﺎﻃﻴﻦ ﻣﻐﻠﻮﻟﺔ، ﻓﺎﺳﺄﻟﻮﺍ ﺭﺑﻜﻢ ﺃﻥ ﻟﺎ ﻳﺴﻠﻄﻬﺎ ﻋﻠﻴﻜﻢ. ﻗﺎﻝ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻲ (ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ) ﻓﻘﻤﺖ ﻓﻘﻠﺖ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ! ﻣﺎ ﺃﻓﻀﻞ ﺍﻟﺄﻋﻤﺎﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ؟ ﻓﻘﺎﻝ: ﻳﺎ ﺃﺑﺎ ﺍﻟﺤﺴﻦ ﺃﻓﻀﻞ ﺍﻟﺄﻋﻤﺎﻝ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻮﺭﻉ ﻋﻦ ﻣﺤﺎﺭﻡ ﺍﻟﻠﻪ. “Oh people! The month of God with blessing mercy and pardon has came to you, a month which is the best month among all months before God-Almighty, its days are the best days, its nights are the best nights and its hours p: 391

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are the best hours. It is month in which you have been invited by God-Almighty for a feast, and have been selected as the recipient of this special favor. Your breathings merit the reward of praise, while your sleeping in this month earns the reward of a worship. In this month your deeds are accepted and prayers are granted. ” “Therefore, with true intention and pure hearts beseech God-Almighty to bestow upon you His special favor to be able to observe fasting and recite the Holy Qur'an. Because, the most unfortunate and wretched one is the one who remains deprived from God's pardon during this great month. With your thrust and hunger remind yourself about the thrust and hunger of the Day of Judgment; pay charity to poor and destitute people, pay respect to elders; be kind towards youngsters, and observe the bonds of relationship with your kith and kins. ” “Watch your tongues, cover your eyes from seeing forbidden objects and prevent your ears from hearing forbidden affairs. Be kind to the orphans of the people so that the others are kind towards your orphans. Repent for your sins and at the time of prayer raise your hands upward, because, these hours are the best hours in which God-Almighty looks towards mankind with mercy and compassion. Their hymns are granted, their cries are heard. Whatever they ask is bestowed upon them and their prayers are fulfilled. ” “Oh people! Your (selves) are mortgaged against your deeds and therefore, by means of repentance make yourself free. p: 392

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Your back has become too much heavy due to sins; by prolongation of your prostration make yourself light burdened. Know that! God-Almighty has taken the oath of his Majesty and Splendor that he will not punish those who offers prayers and bows down in prostration, and on the Day of Judgment will not scare them through the Hell's fire. ” “Oh people! whoever in this month will make arrangements for the fast-breaking (iftar) of a believer will be bestowed upon the reward equal to freeing of a slave and all of his past sins shall be pardoned. He was asked: 'Oh prophet of God! But all of us are not in a position to arrange the fast-breaking of a fast-observer. The Prophet replied: 'Protect yourself from the Hell's fire and offer fast-breaking even if it happens to be a piece of date with a glass of sharbet. ” “Oh people! whoever makes his conduct better in this month, on the Judgment Day will be bestowed upon the permit for crossing over the Sirat. Whoever will open the knots of difficulties of people Is affairs in this month, God-Almighty on the Judgment Day will make the accounting of his deeds easier. ” Whoever makes people immune from his mischief, God-Almighty on the Judgment Day will make him immune from his wrath. Whoever treats an orphan with respect, on the Judgment Day, God-Almighty will treat him with honor. Whoever takes care to strengthen family bonds with relatives, God-Almighty will extend His blessing upon him on the Judgment Day, p: 393

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and whoever will cut off his family ties, God-Almighty too will deprive him from His blessing on the Judgment Day. ” “Whoever offers supererogatory prayers in this month, God-Almighty will register for him immunity from the fire. Whoever performs a compulsory deed in this month, will be bestowed the reward of seventy compulsory deeds performed in other months. Whoever offers a lots of salutation upon me in this month, on the Judgment Day, God-Almighty will make the balance of his righteous deeds heavier. Whoever recites one single verse of the Holy Qur’an during this month will be bestowed the reward of finishing the entire Holy Qur’an in other months. ” “Oh people! The gates of Paradise are opened in this month, beseech God-Almighty that it should not be closed upon you. The Doors of Hell are closed, and ask God-Almighty that they are not opened upon you. The devils are chained in this month, ask God-Almighty not to allow them to take over your control. ” “Imam ‘Ali (a. s. ) said: 'Oh Prophet of God! which one is the best deed during this month? ' The Holy Prophet (S) replied: 'Oh Abul Hasan! The most supreme deed in this month is piety and renunciation of Divine forbidden acts. ” [1] As is evident from the above narration that the Holy Month of Ramadhan is a month full of blessings and special virtues. It is a month of worship, self-building, supplications, night prayer, and self-perfection. Worshipping in this month is bestowed rewards many times of the reward of worship performed in other p: 394

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months. Even the sleeping and breathings of a believer are given the reward of a worship. In this month the gates of the Paradise are opened while the Hell's doors are closed. God's angels continuously invite the people towards God's worship, especially at the dawn and on the night of Power (Lailatul Qadr) in which worshipping and night-vigil are superior than the prayer of thousands months. [1] God-Almighty in this month have granted an audience inviting all the believers for a Divine feast; the invitation of which have been brought by the messengers. The host is the Most Merciful and Most compassionate God-Almighty, the God’s most favorite angels are the servants and the believers are the guests. The table spread of Divine blessings containing all sorts of rewards and favors has been provided. From all dimensions, the Divine special blessings and favors –which cannot be seen by eyes, ears are helpless to hear about them, and human hearts cannot even imagine them are readied to be awarded upon the guests in accordance to their merits, worthiness, and absorbing capabilities. If we are negligent, we will feel sorry and regret on the Day of Judgment, whereby feeling sorry and being regretful will not be of any advantage. The special acts and supplications of the Holy Month of Ramadhan are described in the book –Mafateeh al-Jinan by late Haj Abbas Qummi as well as in books of supplications; and with sincerity, attention, and heart’s presence utilize them for spiritual migration and attaining God’s Nearness. In the end,

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[2]: Those who have observed fasting during Holy Month of Ramdhan or have observed recommended fasts may appreciate these feelings [Tr].

[1]: Wasail al-Shi’a, vol. 7, p-221.

[1]: Wasail al-Shi’a, vol. 7, p-223.

[1]: Wasail al-Shi’a, vol. 7, p-227.

[1]: The Night of Power is better than a thousand months. (97: 3) [Tr].

it must be reminded that other worships too, like prayer, fasting, invocations, and supplications might be useful and effective in self-building and nourishment and perfection of the self. But for the sake of brevity it would not be appropriate to provide their detailed explanation and description in. this book.

Appendix 1: A Mystical Poem (Ghazal al-Irfani) of Imam Khomeini 

(Added by [Tr]. ) Since the present book: Self-Building of Ayatullah Ibrahim Amini deals with Islamic Mysticism, I thought it appropriate to include here the translation of a famous mystical poem of Imam Khomeini (r. a. ) [1] -the most celebrated gnostics of our times -as a gift to our readers. These verses were composed by the late Imam (r. a. ) a little before when he permanently joined his beloved God-Almighty, leaving this temporary abode -with a tranquil, and contented heart , a spirit full of joy, and a conscience hopeful (of receiving) God' s forgiveness. The following are the mystical verses: ﻣﻦ ﺑﻪ ﺧﺎﻝ ﻟﺒﺖ ﺍﻯ ﺩﻭﺳﺖ ﮔﺮﻓﺘﺎﺭ ﺷﺪﻡ ﭼﺸﻢ ﺑﻴﻤﺎﺭ ﺗﻮ ﺭﺍ ﺩﻳﺪﻡ ﻭ ﺑﻴﻤﺎﺭ ﺷﺪﻡ Man beh khale labat al-doost giraftar shudom. Chashme bimar too ra didam wa bimar shudam. Oh my beloved! After witnessing your Infinite Beauty [2] I become entangled. Seeing, the manifestation of Your Glory, I become saturated with joy and ecstasy. Ibn abi al-Hadid Moatazali writes: “Whatever the most celebrated gnostics have said has been obtained from the Commander of the Faithful Imam ‘Ali (a. s. ). He says: 'Sheikh Abu ‘Ali Sina and Qashiri, whatever about the status of wayfarer and his journey have said is quoted from the words of Imam ‘Ali (a. s. ) Following is p: 396

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an example: Sheikh Abu ‘Ali Sina has said: ﺛﻢ ﺍﻧﻪ ﺍﺫﺍ ﺑﻠﻐﺖ ﺑﻪ ﺍﻟﺎﺭﺍﺩﺓ ﺣﺪﺍ ﻣﺎ. ﻋﻨﺖ ﻟﻪ ﺧﻠﺴﺎﺕ ﻣﻦ ﺍﻃﻠﺎﻉ ﻧﻮﺭ ﺍﻟﺤﻖ ﺇﻟﻴﻪ ﻟﺬﻳﺬﺓ ﻛﺄﻧﻬﺎ ﺑﺮﻭﻕ ﺗﻮﻣﻴﺾ ﺇﻟﻴﻪ ﺛﻢ ﺗﺨﻤﺪ ﻋﻨﻪ، ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺴﻤﻰ ﻋﻨﺪﻫﻢ ﺃﻭﻗﺎﺗﺎ. ﻭﻛﻞ ﻭﻗﺖ ﻳﻜﺘﻨﻔﻪ ﻭﺟﺪﺍﻥ: ﻭﺟﺪ ﺍﻟﻴﻪ ﻭﻭﺟﺪ ﻋﻠﻴﻪ. ﺛﻢ ﺍﻧﻪ ﻟﺘﻜﺜﺮ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻐﻮﺍﺷﻰ ﺍﺫﺍ ﺍﻣﻌﻦ ﻓﻰ ﺍﻟﺎﺭﺗﻴﺎﺽ. 'When a wayfarer in his determination reaches to a certain limit pleasant ecstasies from Divine illumination becomes manifested for him like the lightening sparks which shines and become silenced. This state has been called by the learned mystics as a situation whereby a wayfarer is confronted with the joy of union and pain of separation (with the beloved) alternately. i. e. After the illumination is silenced the wayfarer is filled with grief and pain. The more deeper a wayfarer goes into asceticism this situation becomes further intense. ' [1] And these are the meanings of this first verse. ﻓﺎﺭﻍ ﺍﺯ ﺧﻮﺩ ﺷﺪﻡ ﻭ ﻛﻮﺱ ﺍﻧﺎﺍﻟﺤﻖ ﺑﺰﺩﻡ. . ﻫﻤﭽﻮ ﻣﻨﺼﻮﺭ ﺧﺮﻳﺪﺍﺭ ﺳﺮ ﺩﺍﺭ ﺷﺪﻡ Farigh az Khud shudam wa koos anal haq bezadam. Hamchu Mansoor kharidar sare dar shudam. I forget my own existence [2] and proclaimed the slogan -'I am the truth', and like the Mansoor Hallaj volunteered my self for hanging [3] . ﻏﻢ ﺩﻟﺪﺍﺭ ﻓﻜﻨﺪﻩ ﺍﺳﺖ ﺑﻪ ﺟﺎﻧﻢ ﺷﺮﺭﻯ. ﻛﻪ ﺑﻪ ﺟﺎﻥ ﺁﻣﺪﻡ ﻭ ﺷﻬﺮﻩ ﺑﺎﺯﺍﺭ ﺷﺪﻡ. ﺷﺪﻡ Ghame dildar fakandeh ast be janam sharari, ke bejan amadam wa shorahe bazar shudam. The agony and pain of your love has burnt [4] my entire existence. That I become fed up with my own self; and my affairs become the talks of the town [5] ﺩﺭِ p: 397

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ﻣﻴﺨﺎﻧﻪ ﮔﺸﺎﻳﻴﺪ ﺑﻪ ﺭﻭﻳﻢ ﺷﺐ ﻭ ﺭﻭﺯ. . ﻛﻪ ﻣﻦ ﺍﺯ ﻣﺴﺠﺪ ﻭ ﺍﺯ ﻣﺪﺭﺳﻪ، ﺑﻴﺰﺍﺭ ﺷﺪﻡ Dare meykhana gooshaid beravim shabo rooz, ke man is masjido wa az madrase bezar shudam. “Let the doors of tavern [1] be opened, and let us go there day and night. Because, I become disgusted with, the Mosque [2] as well as from the School. ﺟﺎﻣﻪ ﺯﻫﺪ ﻭ ﺭﻳﺎ ﻛَﻨﺪﻡ ﻭ ﺑﺮ ﺗﻦ ﻛﺮﺩﻡ. . ﺧﺮﻗﻪ ﭘﻴﺮ ﺧﺮﺍﺑﺎﺗﻰ ﻭ ﻫﺸﻴﺎﺭ ﺷﺪﻡ Jame zohdo riya kardam wa bar tan kardam, kharqe pir kharabati wa hashyar shudam. “I took off the dress of ascesticm and dissimulation. ” [3] And become awakened [4] after wearing the robe of a tavern's haunter. ” ﻭﺍﻋﻆ ﺷﻬﺮ ﻛﻪ ﺍﺯ ﭘﻨﺪ ﺧﻮﺩ ﺁﺯﺍﺭﻡ ﺩﺍﺩ. . ﺍﺯ ﺩﻡ ﺭﻧﺪ ﻣﻰ ﺁﻟﻮﺩﻩ ﻣﺪﺩﻛﺎﺭ ﺷﺪﻡ Waiz shahar, ke az pind khud azaram dad, Az dome rinde mai allodeh madad kar shudam. “The town's preacher [5] with his preaching made me uncomfortable [6] Therefore, I sought refuge [7] in some on who was inwardly upright but outwardly lewd. ” ﺑﮕﺬﺍﺭﻳﺪ ﻛﻪ ﺍﺯ ﺑﺘﻜﺪﻩ ﻳﺎﺩﻯ ﺑﻜﻨﻢ. ﻣﻦ ﻛﻪ ﺑﺎ ﺩﺳﺖ ﺑﺖ ﻣﻴﻜﺪﻩ ﺑﻴﺪﺍﺭ ﺷﺪﻡ. Beguzarid ke az butkadeh yadi be kunam, Man ke ba daste bute malkada bedar shudam. “Let me allow to remember the temple's [8] sweet memories. Where I was awakened [9] from the sweet touch of my beloved's hand. ” The above translation and commentary of Imam's mystical poetry was a difficult task indeed for some one like me, but thanks God that it has been accomplished. I have utilized the most common mystical terms and phrases which are most conventional among gnostics. However, it must be admitted that Imam Khomeini 's level of mysticism (irfan) is far p: 398

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higher that its interpretation could be limited to such conventional mystical boundaries.

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[1]: Imam Ruhollah Musawi Khomeini: Was born on the 20th Jamadi-ul- Thani 1281 A. H. (1902 AD in Khomein (Isfahan Province) , in Iran. His father was Sayyid Mostafa Khomeini, a well-known and beloved scholar of his day, martyred by the agents of Reza Khan (the father of the deposed Shah). His father left three sons and three daughters. Imam Khomeini was the youngest in the family. Imam Khomeini lost both his tutors, his mother and aunt at the age of 15.

The Father and Founder of the Islamic Revolution in Iran studied Islamic sciences under the guidance of his elder brother Ayatollah Pasandideh. Ayatollah Khomeini also underwent special instructions with the help of Sheik Abdul-Karim Ha'eri Yazdi in 1922. When Ayatollah Ha'eri Yazdi passed away in 1937, Imam Khomeini was established as a genius scholar of high distinction.

Imam Khomeini was well versed in Islamic Jurisprudence, Philosophy, Mysticism, and Astronomy. In the earliest” Fatwa” issued by Imam Khomeini in 1963, he condemned the shah's regime for its complete subordination to foreign powers specifically the United States. He further criticized the deposed Shah for maintaining close political, economic, military, and intelligence ties with Israel and his anti-Islamic policies.

Imam Khomeini was first arrested after the uprising on June 1963 and finally exiled to Turkey. In October 1965, Imam Khomeini moved to the Holy City of Najaf (Iraq). From Najaf, Imam Khomeini continued to issue fatwas (religious guidance).

The deposed Shah who hoped that by sending Imam Khomeini to an exile, he would succeed in preventing the Imam's influence and totally diminishing his popularity. The Shah was frustrated. Throughout the fourteen years of the exile in Najaf, Imam Khomeini continued his ceaseless campaign.

The success of Islamic Revolution of Iran springs out from his untiring endeavors in awakening and directing the Ummah. It was in December 1978, when one of the greatest of all the demonstrations took place. It can be said to be an exceptional demonstration in the history of the world. This demonstration paved the way for the escape of the Shah, his final overthrow and ultimate triumph of the Islamic Revolution.

[2]: During the spiritual migration or gnostic journey (ser wa salook) , away farer (salik) gradually succeeds in witnessing divine illumination which are revealed to him intermittently. i. e. He witnesses at certain instants then it disappears. How such things occur are beyond description and those who have experienced it are helpless to explain it to others.

[1]: Share Isharat, vol. 3 p-384.

[2]: When the gnostic journey of a wayfarer ends his interior becomes a mirror of God-Almighty whereby real pleasures descend upon him. At this stage he feels happy and joyful with himself, because he sees something special within his innerself. Sometimes the gnostic looks at God-Almighty while at other times he looks at him, thus, finding himself wavering between these two views.

Eventually, he reaches to a point where his ownself disappears and he sees only God-Almighty, which are the meanings of “forgetting my own existence”. In gnostic terms this stage is also called being annihilated in God-Almighty (fana fillah).

[3]: Means being patient, offering resistance, tolerating difficulties, and hardships, and becoming a target of acquisation by the people for the sake of God-Almighty. And that is the way Imam Khomeini (r. a. ) was, who suffered a imprisonment, exiles, pains, and suffering for the sake of his beloved.

[4]: There is a narration from the Commander of the Faithful Imam ‘Ali (a. s. ):

ﺣﺐ ﺍﻟﻠﻪ ﻧﺎﺭ ﻟﺎﻳﻤﺮ ﻋﻠﻰ ﺷﻲﺀ ﺍﻟﺎ ﺍﺣﺘﺮﻑ.

“God's love never passes over a thing without getting it burnt. ”

[5]: The becoming the talks of the town may be explained in the light of the following tradition quoted from the Holy Prophet (S):

ﺇﺫﺍ ﺃﺣﺐّ ﺍﻟﻠﻪ ﻋﺒﺪﺍ ﻣﻦ ﺃﻣﺘﻲ ﻗﺬﻑ ﻓﻲ ﻗﻠﻮﺏ ﺃﺻﻔﻴﺎﺋﻪ ﻭﺃﺭﻭﺍﺡ ﻣﻠﺎﺋﻜﺘﻪ ﻭﺳﻜّﺎﻥ ﻋﺮﺷﻪ ﻣﺤﺒﺘﻪ ﻟﻴﺤﺒّﻮﻩ ﻓﺬﻟﻚ ﺍﻟﻤﺤﺐ ﺣﻘﺎ ﻃﻮﺑﻰ ﻟﻪ ﺛﻢ ﻃﻮﺑﻰ ﻟﻪ; ﻭﻟﻪ ﻋﻨﺪ ﺍﻟﻠﻪ ﺷﻔﺎﻋﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ.

“When God-Almighty loves a person from my Ummah He fills the hearts of His favorite distinguished saints, spirits of angels and other Heavenly creatures with his love so that all of them love him. How fortunate is he? How fortunate is he? He will have the right of intercession on the Day of Judgment. So for as a servant is not liked by God-Almighty he does not become famous. ”

-Faiz Kashani, al Muhajatul Baiza, 7-8.

[1]: The tavern here means the spiritual position of God's Nearness attained through performance of recommended (nawafil). In accordance with authentic narrations, after attaining such a position, God-Almighty becomes the ears and eyes of the servant. The eyes and ears are for seeing and listening and what pleasure could be greater for a person than seeing and listening through those special eyes and ears.

[2]: Here the Mosque and School mean worships which lack the conditions required for attaining God's Nearness or they might indicate the preliminaries required for starting the gnostic journey of a wayfarer. Islam being one of. the most perfect and comprehensive divine religion consists of degrees and stages containing exoteric and esoteric affairs. In order to understand its mysteries the condition of confidentiality (mahram) is essential which is only possible through deeds, struggle, abstinence, and guidance of Prophet's Infallible Household (a. s. ) (Ahlul Bayt).

The school, books and class are preliminaries for understanding, understanding is preliminary for action and action is preliminary for acquiring confidentially (mahram).

Sayyid Bin Taoos a great Shiite scholar in his will to his son:

"ﺍﻥ ﻋﺎﻣﻠﺖ ﺍﻟﻠﻪ - ﺟﻞ ﺟﻠﺎﻟﻪ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺘﺤﻘﻴﻖ ﺟﻌﻞ ﻗﻠﺒﻚ ﻣﺮﺁﻩ ﺗﻨﻈﺮ ﺑﻬﺎ ﻣﺎ ﻳﺮﻳﺪﻩ - ﺟﻞ ﺟﻠﺎﻟﻪ - ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﻣﻦ ﻭﺭﺍﺀ ﺳﺘﺮ ﺭﻗﻴﻖ; ﻓﻔﻰ ﺍﺧﺒﺎﺭ ﺻﺎﺣﺐ ﺍﻟﻤﻠﺔ: ﺍﻟﻤﺆﻣﻦ ﻳﻨﺜﺮ ﺑﻨﻮﺭ ﺍﻟﻠﻪ. "

“My son! If you deal with God-Almighty through the path of truth and reality, He will make your heart like a mirror in which the knowledge which God-Almighty desires for you could be seen, because according to the traditions of the Holy Prophet (S) it has been mentioned that a believer looks at Divine illumination. ”

Kashf al-Mohajateh, p-136.

In nutshell, it could be said that the book and school which could not elevate a person to the level of Sayyid bin Taoos or Imam Khomeini (r. a. ) -one should not be blamed for being disgusted with them which are the meanings of this verse.

[3]: Means relinquishment of moral indecencies like deceit etc. , renunciation of worldly attachments, and reaching to the real asceticism which makes a wayfarer worthy of receiving Divine mysteries and sublime realities.

[4]: Renunciation of world and its allurements and possession of real piety and ascesticm result in association with the Holy Prophet (S) and his Infallible Household (a. s. ) in this world and Hereafter, which are the meanings of becoming awakened.

[5]: Means the pseudo-preachers who prevent people from nearing the real pious scholars, thus, depriving them from being benefited from their sacred existence.

[6]: Means restrictions imposed by them cheap talks and illogical arguments.

[7]: Taking shelter with those perfect and pious models who are intoxicated with God is love. The indication here means towards the learned teachers of Imam Khomeini (r. a. ).

[8]: Means the Celestial Kingdom and the Celestial Lights representing the sacred existence of Holy Prophet (S) and his Household Ahlul Bayt (a. s. ) who are the infinite and absolute source of blessing and guidance for the mankind.

[9]: Means acceptance of receiving the blessing guidance through the sacred light of the Holy Prophet and his Holy House Hold (a. s. )

Appendix 2: Supplication of the Holy Month of Sha'ban (Munajat al-Shabaniyyah)

 The supplication of the Holy Month of Sha'ban-the famous (Munajat al-Shabaniyyah) narrated by the Commander of the Faithful Imam ' ‘Ali (a. s. ) and other infallible Imams of Prophet (S) 's Ahlul Bayt, is one of the most precious mystic supplication. [1] Allahumma salle ala Muhammadin wa ale Muhammad,” wasma , duai eza dawatoka; wasma' nedai eza nadetoka,” wa aqbbil alliya eza najetoka faqad harabto elaika,” wa waqfato baina yadeka” Mustakinan laka muttazzare an elaika” rajeyan lema ladaika thawabi; wa ta'lama ma. fi nafsi,” wa takhboro hajali; wa ta'refo zamiri wala yakhfa alaika amro munqallbi,” wa maswaya wama' orido an obdea behi,” min manteqi wa atafawawhu behi min talebeti; wa arjuho leaqebati,” wa qad jorat maqade roka aliya. Ya sayyidi! fima yakuno minni ila akhire umri, min savi rati wa ala niyati,” wa bejadeka la abide ghairaka zeyadati,” wa naqsi wa nafi wa zarri. Ilahi inharamtani faman zallazi yarzuqni wa in khzaltani taman lazi yansurni. Ilahi auzobeka min ghzabeka wa huloole sakhteka. Ilahi in kunto ghaira mustahilin le rahmanteka fa anta ahlun an tajuda aliya befazle sa'teka” Ilahi kaanni benalsi waqefatun bena yadeka,” wa qad azzallaha husno tavakoli alaka faqulta ma anta ahlohu; wa tughmadtani be afuwaka. Ilahi in afowta faman owla minka bezaleka; wa in kana qad dna ajali,. wa lam yodneni minka amali faqad ja 'ltol iqrara bezarbe elaika wasilati. Ilahi! Qadjurto ala nafsi fin nazare lahafalahal waslo in lam taghfir laha. Ilahi lam uazal birroka aliya ayama hayatifala p: 399

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taqta'a birraka anni fi mamati. Ilahi kaifa ayasa min husane nazereka li ba'da mamati,. wa anta lam tawalleni lllal jamila fi hayati. Ilahi tawwala min amri ma anta ahlohu wa ud aliya befazleka ala muznebin qad ghamarahu jahalahu. Ilahi qad satarta aliya zunuban fid duniya, wa ana ahwaju ila saterha aliya minka fil ukhra izlam tuzjhir-ha leahdin min ebadekassaleheen. Fala taf-zahani yomal qayamatch ala ra 'usil ashade. Ilahi judoka basata amali wa afvoka aftalo min amali. Ilahi fasurrani be leqaika yoma taqzi fehay baina ebadeka. Ilahi etezari elaika etezaro man lam yastaqhney unqaboole uzrehi faqbal uzri ya akrama mone tazara elaihil musioona. Ilahi la turudda hajati wala tukhaiyyeb tama'i wala taqta'a minka rajai wa amali. Ilahi la ard ta havani lam tahdini walou ardta fazihati, lam to afini. Ilahi ma azunnoka tarud doni fi hajatin qad afneto umri fi zalabeha minka. Ilahi falakal hamdo abadan daiman sarmodan yazido wala yabido kama tohibbo wa torza. Ilahi in akhaz tani be jurmi akhaztoke be afweka wa in akhastana be zunobi akhastoka be maghferateka wa in udkhaltanin nara alamto ahleha anni ohibboka. Ilahi in kanna saqhora fi jambe ta'ateka amalifaqad kaborafi jambe rajaika amali. Ilahi kaifa unqalabo min indeka bil khaibate mahruman wa qad kana husno zanni be judeka untaqlebani bin najate marhuman. Ilahi wa qad afneto umri fi shir ratis sah ve unka wa ablato shababi fi sakratit taba odimneka. Ilahi falam asteqiz aiyyamaqh terari beka wa rukoni ela sabil sakhateka. Ilahi wa ana abdoka wabno abdeka qaimun baina yadaika mutawasselun be karameka elaika. Ilahi p: 400

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ana abdun ata nassalo elaika mimma kunto owajehoka behi min qil latis tehyai min nazareka wa utlobul afwa minka ezil afwo natun lekarameka. Ilahi lam ya kunli holum fa untaqila behi un maseyateka illa fi waqtin aiqastani le mahabbeteka wa kama ard ta unakuna kunto fa shakartoka be idkhali fi karameka wale tathire galbi min ousakhil ghaflate unka. Ilahin zur eliyya nazara man na daitaho fa ajabaka wastamaltaho bema wao nateka fa ataka ya qariban la yabodo ani mughtarre behi wa ya javadan la yabkhalo amman raja thawabaho. Ilahi hubli qalban yudnihe minka shoukohu wa lisanan yurfa'a elaika sidqohu wa nazaran yoqarrebohu minka haqohu. Ilahi inna man ta'rrafa beka ghairo majhulin man la azabeka ghairo maqhzulin wa man aqbalta alaihe gnairo mamtukin. Ilahi inna manin tahahoj beka lamustonirun wa inna mane tasama beka lamastajirun wa qad luz to beka. Ya Ilahi fala tukhaiyab zanni min rahmateka wala tahjubni unrafateka. Ilahi ogmeni fi ahle wa vilayateka moqama man raja izziyadata min mahabbateka. Ilahi wal himni walahan be zekreka ila zekreka wa himmati fi rohe najahe asmaika wa mahlle qudseka. Ilahi beka alaika ilIa alhaqtani be mahalle ahle ta ateka wal maswassalehe min marzateka fa inni la aqde ro le nafsi alafan wala amleko laha nafan. Ilahi abdohaz zaiful muznebo wa mamlukokal munibo fala tajalni min man sarafta unho wajhaka wa hajabahu sahwoho on afweka. Ilahi hubli kamala[ inqtai elaika wa unre absara qulobena be ziae Zare ha elaika hatta takhreqa absarul qulobe hujoban noore fata sela ila ma'dinil azamate wa tasira arwahona muallaqatan p: 401

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be izze qudseka. Ilahi qojalni mimman nadetahu fa ajabaka wala khat ta ho fasa eqa le jalaleka fana jetaho sirrun wa amela laka jahran. Ilahi lam ossallit ala hosne zanni qunotal ayase walan qat' a rajai min jamile karameka. Ilahi in kanatil khatoya qad asqatatni ladeka fasfah anni be hosne tavvakuli alaika. Ilahi in khat tatrniz zunobo min makareme lutfeka faqad nabbah nani el yaqino ila kareme atfeka. Ilahi in anamatnil ghaflato aniestedade lil qaika faqad nabbah hatnil ma'refato bekaramil alyaka. Ilahi inda'ani ilan nare azimo aqabekafaqad da'ani ilaljannate jazilo thawabeka. Ilahi falaka asalo wa elaika abtahilo wa arghabo wa as aloka untosal leya ala Muhammadin wa ale Muhammadin wa un taj alani mimman yodimo zik ra ka wala yan qoso ah da ka wala yaqh folo un shukreka wala yes takhif-o be amreka- Ilahi wal hiqni be noore ezzekal abhaje fa' akuna laka arefan wa un sevaka munharifan wa minka khaifan moraqeban ya zaljalale wal ikrame wa sallallaho ala Muhammadin rasulehi wa alehit tahirina wa sallama tasliman kasira. “In the Name of God the Beneficent the Merciful” “Oh God! Send salutation upon Muhammad and His Holy Progeny and since, I beseech You (please) grant my prayer; whenever I cry,- please listen to my cry; whenever I supplicate You please pay attention towards my condition; Because, I have taken refuge in You, am standing before Thy Threshold in a state of grief, entangled with hardships shedding tears, while still remaining hopeful of Your mercy and compassion- Thou are Knowledgeable about my heart; is p: 402

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aware of my needs, knows thoroughly about myself; and there is nothing hidden from You as far as my affairs of this world and next worlds are concerned. ” “And whatever I bring upon my tongue to speak about my needs as well as regarding my being hopeful in Thee for my eternal salvation-Thou know every thing about it- Oh my Master! Thou will governs all the hidden and apparent affairs of my life till its very last breath; whatever profit or loss reaches to me, it is from Thee and not from other than Thee- Oh God! If Thou deprive me than who else is there to provide my sustenance? If Thou make me abject then who else is there to support me? Oh God!! I take refuge in Thee from Thy wrath and the severity of punishment- Oh God! If I don't deserve to receive Your blessing –Thou possesses the decency of bestowing forgiveness upon me with Thy infinite mercy and compassion. ” “Oh God! As though I am standing before Thy sacred threshold; my good faith and trust in Thee has already spreaded the shadow of mercy upon my head,- whatever was befitting from Thy magnanimity and benevolence, Thou have done with me accordingly, forgiveness and blessing has surrounded my entire existence- Oh God! If Thou pardon me who else is more befitting than Thee? ” “And In case my death is near and my deeds did not earn Thy nearness, Then I will present my admittance of sins as a p: 403

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means to receive Thy forgiveness. O God! I do admit that I have oppressed my self: then woe be upon the self: if you do not bestow forgiveness upon him. Oh God! Thy beneficence and merci surrounded me throughout my living; therefore, do not deprive me from Thy grace in my dying. Oh God! how can I be disappointed from receiving Thy Favors, after death, because during my entire life I have not seen any thing from Thee except compassion? ” “Oh God! Be my guardian and supervisor over my affairs the way it is befitting of Thee (not what I deserve) pay attention with Thy benevolence and merci towards me -a sinner who has been overtaken completely by his ignorance. Oh God! Indeed thou have covered all my sins in this world; I need their cover-up in the Hereafter much more than the covering of this world, because, Thou were kind and did not expose them to anyone of your descent servants; therefore, on the Day of Judgment do not insult and expose me in front of all the humanity. ” “Oh God! Thy mercy and compassion have increased my hopes, because Thy forgiveness is for better than my deeds. Oh God! On the Day when Thou will issue the final verdict for Thy servants, make me happy with Thou countenance. Oh God! I beseech Thou for forgiveness like some one who really is in need of acceptance of his repentance, therefore, accept my excuse, oh Beneficent! Who is besought by p: 404

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the sinners for atonement. Oh my Master! Do not turn down my request; do not deprive me from remaining hopeful of Your forgiveness,” through the grace of Thy magnanimity do not cut off any hope and desire. “Oh God! If thou had the intention of seeing me despised, would never blessed me with Thy guidance; if Thou had intended seeing me contemptible, would not have blessed me with health and happiness. Oh God! I can never believe it that Thou will turn down my request for which I have spent an entire life beseeching Thee for its grant. Oh God! Thou are the only one worthy of praise and adoration -the eternal and continuous praise always increasing and never ending, only if it could receive Thy pleasure and acceptance. “Oh God! If Thou will remonstrate me for my offenses I will seek refuge in Thy forgiveness,” if Thou will take me to task against my sins, I will take Thee to task for Thy forgiveness, if Thou will send me to Hell will inform its inmates that I loved Thee. Oh God! If my deeds are insignificant, but as compared to them my hope and desire in Thy magnanimity and benevolence is too much. Oh God! How can I return deprived and disappointed from Thy magnanimous kingdom, while remaining quite hopeful about Thy compassion and merci, that thou will be kind to me, and would include me among the rescued ones. “Oh God! I have spend my entire life in ignorance, negligence, and p: 405

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forgetfulness from Thee, wasted my youth drunken into passions being ignorant of Thee. Oh God! I did not awake, because of being too proud to receive Thy forgiveness, and in this manner I followed the path of Your wrath and rage. Oh God! I am your humble servant and son of your servant who is now standing before Thee, pleading for Thy mercy and compassion as a means of my salvation. “Oh God! I am your servant who has came to Thy threshold as ashamed and apologetic, I seek forgiveness and pardon for all my sins and transgressions, which were committed by me due to my lack of modesty from Thy presence, because bestowing forgiveness is the characteristic of Thy magnanimity. Oh God! I do not have the power of relinquishing sins except that Thou awaken me with love and kindness. Or, if thou desire that I should become the way Thou want me to be,' must be thankful to Thee for spreading Thy compassion and cleansing and purifying my heart from the filthiness of negligence. “Oh God! With Thy Magnanimity treat me like some one to whom Thou invited -he accepted, and Thou asked him for obedience –he obeyed. Oh near one who is never away from Thy lovers, Oh Beneficent and Merciful who never acts miserly towards those who are hopeful of Thy favors. Oh God! Bless with a heart eager and anxious of Thy nearness, a tongue which should keep itself engaged in sending the words of truth up-ward p: 406

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towards Thee, and an insight which should bring me closer to Thee. “Oh God! Whoever is known by thee cannot remain un-known; whoever takes refuge in Thee can never be despised, whoever received Thy attention would never become servant of anyone else, whoever followed Thy path become enlightened, whoever sought Thy shelter become secured. And I have taken refuge in Thee, therefore, Oh God! Don't disappoint me from Thy blessings and do not deprive me from receiving Thy grace and favors. ” “Oh God! Consider me among Thy favorite saints and bestow upon me the rank of some one who strives to receive Thy love as much as possible. Oh God! Reveal upon me the sweetness and pleasure of engaging into Thy remembrance continuously, bless me with the courage to seek pleasure, victory, and dependence in Thy Sacred Names and Exalted Essence. Oh God! I swear You by Thy Own Exalted Essence and the right which Thou possess over the creation to include me among the obedient ones and bestow upon me a descent position of Your pleasure and consent, because I am totally incompetent and neither can defend my self while encountering an evil nor can increase any profit for myself Oh God! I am a helpless servant and repentant sinner full of defects and faults, therefore, do not include me among those who earned your displeasure and because of their negligence become deprived of Thy forgiveness. “Oh God! bestow upon me perfect attention towards Thee; open the esoteric eyes of my hearts

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so that they could witness Thy glory and piercing through the veils of celestial lights may connect them with the Absolute Source of Majesty; let our souls achieve the union with Thy Exalted Holy Essence. Oh God! consider me as some one to whom Thou called he accepted Thy invitation, when Thou paid attention toward him -became infatuated due to Thy glory and splendor and Thou confided in him secretly -he accepted it explicitly. 'Oh God! Don't impose hopelessness and sorrow upon my good expectations towards Thee, do not cut off my hopes from your generosity. Oh God! If my offenses have made me low and abjected before Thee, pardon me for the sake of my reliance and good faith in Thy forgiveness. Oh God! If my sins have made me distant apart from Thy mercy and compassion, my belief reminds me about Thy magnanimity. Oh God! If ignorance and negligence have caused me to remain unprepared for Thy countenance, Thy bounties and blessings make me aware. Oh God! If Thy wrath and punishment will send me to Hell's fire, Thy generosity and reward have invited me towards the eternal Paradise. “Oh God! Therefore, whatever I need I beseech Thee; cry and shed tears with hope, desire and anxiety before Thy Holy Threshold; I request Thee to send salutations upon Muhammad and His Holy Progeny; include me among the ones who are busy in Thy remembrance continuously; never break their commitments with Thee; don't forget thanking Thee even for an instant; p: 408

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and don't treat Thy commands lightly. ” “Oh God! Enlighten my existence with the illumination of thou Sacred Essence whose cheerfulness and joy is far superior than any other pleasure, so that I become absorbed in Thee completely, getting cut off from others, fearing Thee and paying attention towards Thy commands. Oh Thou possessor of splendor and majesty and salutations of God and lots of greetings be upon Muhammad and his Holy Progeny” Imam Khomeini (r. a. ) the most perfect gnostic of our times, in his repeated speeches have emphasized the special spiritual importance of this precious supplication. Those who are blessed with Divine grace of keeping themselves continuously engaged in supplications and God's remembrance loves this supplication a lot, and because of this supplication eagerly await for the arrival of the Holy Month of Sha’ban. This supplication contains vest sublime themes especially the etiquettes and manners of servanthood; the manners of how to face God-Almighty; how to beseech Him; how to tell him about heart's secrets; how to open tongue for offering apologies and how to remain hopeful. Also, in these supplications the meanings of interpretation of God's Countenance (Laqa) , God's Witnessing (Shahood) God's Nearness, (Qurb) have been described in a delicate manner, which do not leave any doubt or confusion for those wayfarers, who are still double minded, and who do not want to believe. Regarding self-awareness which is preliminary for God's learning (Marefah) , this supplication contains most meaningful and surprising points. Since the recital of this supplication, especially, during the Holy Month of p: 409

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Sha’ban as well as throughout the year for the wayfarers of spiritual migration have been strongly recommended, I feel it appropriate to present its English translation for the utilization of dear readers. For the convenience of those readers who do not know how to read Arabic, its pronunciation in English has been included. ﺍَﻟﻠّﻬُﻢﱠﱠ ﺻَﻞﱢﱢ ﻋَﻠﻰ ﻣُﺤَﻤﱠﱠﺪ ﻭَﺁﻝِ ﻣُﺤَﻤﱠﱠﺪ، ﻭَﺍﺳْﻤَﻊْ ﺩُﻋﺎﺋﻲ ﺍِﺫﺍ ﺩَﻋَﻮْﺗُﻚَ، ﻭَﺍْﺳﻤَﻊْ ﻧِﺪﺍﺋﻲ ﺍِﺫﺍ ﻧﺎﺩَﻳْﺘُﻚَ، ﻭَﺍَﻗْﺒِﻞْ ﻋَﻠﻲﱠﱠ ﺍِﺫﺍ ﻧﺎﺟَﻴْﺘُﻚَ، ﻓَﻘَﺪْ ﻫَﺮَﺑْﺖُ ﺍِﻟَﻴْﻚَ، ﻭَﻭَﻗَﻔْﺖُ ﺑَﻴْﻦَ ﻳَﺪَﻳﻚَ ﻣُﺴْﺘَﻜﻴﻨﺎً، ﻟَﻚَ ﻣُﺘَﻀﺮﱢﱢﻋﺎً ﺍِﻟَﻴْﻚَ، ﺭﺍﺟِﻴﺎً ﻟِﻤﺎ ﻟَﺪَﻳْﻚَ ﺛَﻮﺍﺑﻲ، ﻭَﺗَﻌْﻠَﻢُ ﻣﺎ ﻓﻲ ﻧَﻔْﺴﻲ، ﻭَﺗَﺨْﺒُﺮُ ﺣﺎﺟَﺘﻲ، ﻭَﺗَﻌْﺮِﻑُ ﺿَﻤﻴﺮﻱ، ﻭَﻟﺎ ﻳَﺨْﻔﻰ ﻋَﻠَﻴْﻚَ ﺍَﻣْﺮُ ﻣُﻨْﻘَﻠَﺒﻲ ﻭَﻣَﺜْﻮﺍﻱَ، ﻭَﻣﺎ ﺍُﺭﻳﺪُ ﺍَﻥْ ﺍُﺑْﺪِﻱَ ﺑِﻪِ ﻣِﻦْ ﻣَﻨْﻄِﻘﻲ، ﻭﺍَﺗَﻔَﻮﱠﱠﻩُ ﺑِﻪِ ﻣِﻦْ ﻃَﻠِﺒَﺘﻲ، ﻭَﺍَﺭْﺟُﻮﻩُ ﻟِﻌﺎﻗِﺒَﺘﻲ، ﻭَﻗَﺪْ ﺟَﺮَﺕْ ﻣَﻘﺎﺩﻳﺮُﻙَ ﻋَﻠﻲﱠﱠ ﻳﺎ ﺳَﻴﱢﱢﺪﻱ ﻓﻴﻤﺎ ﻳَﻜُﻮﻥُ ﻣِﻨّﻲ ﺍِﻟﻰ ﺁﺧِﺮِ ﻋُﻤْﺮﻱ ﻣِﻦْ ﺳَﺮﻳﺮَﺗﻲ ﻭَﻋَﻠﺎﻧِﻴَﺘﻲ، ﻭَﺑِﻴَﺪِﻙَ ﻟﺎ ﺑِﻴَﺪِ ﻏَﻴْﺮِﻙَ ﺯِﻳﺎﺩَﺗﻲ ﻭَﻧَﻘْﺼﻲ ﻭَﻧَﻔْﻌﻲ ﻭَﺿﺮّﻱ، ﺍِﻟﻬﻲ ﺍِﻥْ ﺣَﺮَﻣْﺘَﻨﻲ ﻓَﻤَﻦْ ﺫَﺍ ﺍﻟﱠﱠﺬﻱ ﻳَﺮْﺯُﻗُﻨﻲ، ﻭَﺍِﻥْ ﺧَﺬَﻟْﺘَﻨﻲ ﻓَﻤَﻦْ ﺫَﺍ ﺍﻟﱠﱠﺬﻱ ﻳَﻨْﺼُﺮُﻧﻲ، ﺍِﻟﻬﻲ ﺍَﻋُﻮﺫُ ﺑِﻚَ ﻣِﻦَ ﻏَﻀَﺒِﻚَ ﻭَﺣُﻠُﻮﻝِ ﺳَﺨَﻄِﻚَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﻛُﻨْﺖُ ﻏَﻴْﺮَ ﻣُﺴْﺘﺎْﻫِﻞ ﻟِﺮَﺣْﻤَﺘِﻚَ ﻓَﺎَﻧْﺖَ ﺍَﻫْﻞٌ ﺍَﻥْ ﺗَﺠُﻮﺩَ ﻋَﻠﻲﱠﱠ ﺑِﻔَﻀْﻞِ ﺳَﻌَﺘِﻚَ، ﺍِﻟﻬﻲ ﻛَﺄَﻧّﻲ ﺑِﻨَﻔْﺴﻲ ﻭﺍﻗِﻔَﺔٌ ﺑَﻴْﻦَ ﻳَﺪَﻳْﻚَ ﻭَﻗَﺪْ ﺍَﻇَﻠﱠﱠﻬﺎ ﺣُﺴْﻦُ ﺗَﻮَﻛﱡﱡﻠﻲ ﻋَﻠَﻴْﻚَ، ﻓَﻘُﻠْﺖَ ﻣﺎ ﺍَﻧْﺖَ ﺍَﻫْﻠُﻪُ ﻭَﺗَﻐَﻤﱠﱠﺪْﺗَﻨﻲ ﺑِﻌَﻔْﻮِﻙَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﻋَﻔَﻮْﺕَ ﻓَﻤَﻦْ ﺍَﻭْﻟﻰ ﻣِﻨْﻚَ ﺑِﺬﻟِﻚَ، ﻭَﺍِﻥْ ﻛﺎﻥَ ﻗَﺪْ ﺩَﻧﺎ ﺍَﺟَﻠﻲ ﻭَﻟَﻢْ ﻳُﺪْﻧِﻨﻲ ﻣِﻨْﻚَ ﻋَﻤَﻠﻲ ﻓَﻘَﺪْ ﺟَﻌَﻠْﺖُ ﺍﻟﺎِﻗْﺮﺍﺭَ ﺑِﺎﻟﺬﱠﱠﻧْﺐِ ﺍِﻟَﻴْﻚَ ﻭَﺳﻴﻠَﺘﻲ، ﺍِﻟﻬﻲ ﻗَﺪْ ﺟُﺮْﺕُ ﻋَﻠﻰ ﻧَﻔْﺴﻲ ﻓﻲ ﺍﻟﻨﱠﱠﻈَﺮِ ﻟَﻬﺎ، ﻓَﻠَﻬﺎ ﺍﻟْﻮَﻳْﻞُ ﺍِﻥْ ﻟَﻢْ ﺗَﻐْﻔِﺮْ ﻟَﻬﺎ، ﺍِﻟﻬﻲ ﻟَﻢْ ﻳَﺰَﻝْ ﺑِﺮﱡﱡﻙَ ﻋَﻠَﻲﱠﱠ ﺍَﻳّﺎﻡَ ﺣَﻴﺎﺗﻲ ﻓَﻠﺎ ﺗَﻘْﻄَﻊْ ﺑِﺮﱠﱠﻙَ ﻋَﻨّﻲ ﻓﻲ ﻣَﻤﺎﺗﻲ، ﺍِﻟﻬﻲ ﻛَﻴْﻒَ ﺁﻳَﺲُ ﻣِﻦْ ﺣُﺴْﻦِ ﻧَﻈَﺮِﻙَ ﻟﻲ ﺑَﻌْﺪَ ﻣَﻤﺎﺗﻲ، ﻭَﺍَﻧْﺖَ ﻟَﻢْ ﺗُﻮَﻟﱢﱢﻨﻲ ﺇﻟﺎّ ﺍﻟْﺠَﻤﻴﻞَ ﻓﻲ ﺣَﻴﺎﺗﻲ، ﺍِﻟﻬﻲ ﺗَﻮَﻝﱠﱠ p: 410

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ﻣِﻦْ ﺍَﻣْﺮﻱ ﻣﺎ ﺍَﻧْﺖَ ﺍَﻫْﻠُﻪُ، ﻭَﻋُﺪْ ﻋَﻠَﻲﱠﱠ ﺑِﻔَﻀْﻠِﻚَ ﻋَﻠﻰ ﻣُﺬْﻧِﺐ ﻗَﺪْ ﻏَﻤَﺮَﻩُ ﺟَﻬْﻠُﻪُ، ﺍِﻟﻬﻲ ﻗَﺪْ ﺳَﺘَﺮْﺕَ ﻋَﻠَﻲﱠﱠ ﺫُﻧُﻮﺑﺎً ﻓﻲ ﺍﻟﺪﱡﱡﻧْﻴﺎ ﻭَﺍَﻧَﺎ ﺍَﺣْﻮَﺝُ ﺍِﻟﻰ ﺳَﺘْﺮِﻫﺎ ﻋَﻠَﻲﱠﱠ ﻣِﻨْﻚَ ﻓﻲ ﺍﻟﺎُْﺧْﺮﻯ، ﺍِﺫْ ﻟَﻢْ ﺗُﻈْﻬِﺮْﻫﺎ ﻟﺎَِﺣَﺪ ﻣِﻦْ ﻋِﺒﺎﺩِﻙَ ﺍﻟﺼّﺎﻟِﺤﻴﻦَ، ﻓَﻠﺎﺗَﻔْﻀَﺤْﻨﻲ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴﺎﻣَﺔِ ﻋَﻠﻰ ﺭُﺅُﻭﺱِ ﺍﻟﺎَْﺷْﻬﺎﺩِ، ﺍِﻟﻬﻲ ﺟُﻮﺩُﻙَ ﺑَﺴَﻂَ ﺍَﻣَﻠﻲ، ﻭَﻋﻔْﻮُﻙَ ﺍَﻓْﻀَﻞُ ﻣِﻦْ ﻋَﻤَﻠﻲ، ﺍِﻟﻬﻲ ﻓَﺴُﺮﱠﱠﻧﻲ ﺑِﻠِﻘﺎﺋِﻚَ ﻳَﻮْﻡَ ﺗَﻘْﻀﻲ ﻓﻴﻪِ ﺑَﻴْﻦَ ﻋِﺒﺎﺩِﻙَ، ﺍِﻟﻬﻰِ ﺍﻋْﺘِﺬﺍﺭﻱ ﺍِﻟَﻴْﻚَ ﺍﻋْﺘِﺬﺍﺭُ ﻣَﻦْ ﻟَﻢْ ﻳَﺴْﺘَﻐْﻦِ ﻋَﻦْ ﻗَﺒُﻮﻝِ ﻋُﺬْﺭِﻩِ، ﻓَﺎﻗْﺒَﻞْ ﻋُﺬْﺭﻱ ﻳﺎ ﺍَﻛْﺮَﻡَ ﻣَﻦِ ﺍﻋْﺘَﺬَﺭَ ﺍِﻟَﻴْﻪِ ﺍﻟْﻤُﺴﻴﺌُﻮﻥَ، ﺍِﻟﻬﻲ ﻟﺎ َﺗَﺮُﺩﱠﱠ ﺣﺎﺟَﺘﻲ، ﻭَﻟﺎ ﺗُﺨَﻴﱢﱢﺐْ ﻃَﻤَﻌﻲ، ﻭَﻟﺎ ﺗَﻘْﻄَﻊْ ﻣِﻨْﻚَ ﺭَﺟﺎﺋﻲ ﻭَﺍَﻣَﻠﻲ، ﺍِﻟﻬﻲ ﻟَﻮْ ﺍَﺭَﺩْﺕَ ﻫَﻮﺍﻧﻲ ﻟَﻢْ ﺗَﻬْﺪِﻧﻲ، ﻭَﻟَﻮْ ﺍَﺭَﺩْﺕَ ﻓَﻀﻴﺤَﺘﻲ ﻟَﻢْ ﺗُﻌﺎﻓِﻨﻲ، ﺍِﻟﻬﻲ ﻣﺎ ﺍَﻇُﻨﱡﱡﻚَ ﺗَﺮُﺩﱡﱡﻧﻲ ﻓﻲ ﺣﺎﺟَﺔ ﻗَﺪْ ﺍَﻓْﻨَﻴْﺖُ ﻋُﻤْﺮﻱ ﻓﻲ ﻃَﻠَﺒَﻬﺎ ﻣِﻨْﻚَ، ﺍِﻟﻬﻲ ﻓَﻠَﻚَ ﺍﻟْﺤَﻤْﺪُ ﺍَﺑَﺪﺍً ﺍَﺑَﺪﺍً ﺩﺍﺋِﻤﺎً ﺳَﺮْﻣَﺪﺍً، ﻳَﺰﻳﺪُ ﻭَﻟﺎ ﻳَﺒﻴﺪُ ﻛَﻤﺎ ﺗُﺤِﺐﱡﱡ ﻭَﺗَﺮْﺿﻰ، ﺍِﻟﻬﻲ ﺍِﻥْ ﺍَﺧَﺬْﺗَﻨﻲ ﺑِﺠُﺮْﻣﻲ ﺍَﺧَﺬْﺗُﻚَ ﺑِﻌَﻔْﻮِﻙَ، ﻭَﺍِﻥْ ﺍَﺧَﺬْﺗَﻨﻲ ﺑِﺬُﻧُﻮﺑﻲ ﺍَﺧَﺬْﺗُﻚَ ﺑِﻤَﻐْﻔِﺮَﺗِﻚَ، ﻭَﺍِﻥْ ﺍَﺩْﺧَﻠْﺘَﻨﻲ ﺍﻟﻨّﺎﺭَ ﺍَﻋْﻠَﻤْﺖُ ﺍَﻫْﻠَﻬﺎ ﺍَﻧّﻲ ﺍُﺣِﺒﱡﱡﻚَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﻛﺎﻥَ ﺻَﻐُﺮَ ﻓﻲ ﺟَﻨْﺐِ ﻃﺎﻋَﺘِﻚَ ﻋَﻤَﻠﻲ ﻓَﻘَﺪْ ﻛَﺒُﺮَ ﻓﻲ ﺟَﻨْﺐِ ﺭَﺟﺎﺋِﻚَ ﺍَﻣَﻠﻲ، ﺍِﻟﻬﻲ ﻛﻴﻒ ﺍَﻧْﻘَﻠِﺐُ ﻣِﻦْ ﻋِﻨْﺪِﻙَ ﺑِﺎﻟَﺨْﻴﺒَﺔِ ﻣَﺤْﺮﻭﻣﺎً، ﻭَﻗَﺪْ ﻛﺎﻥَ ﺣُﺴْﻦُ ﻇَﻨّﻲ ﺑِﺠُﻮﺩِﻙَ ﺍَﻥْ ﺗَﻘْﻠِﺒَﻨﻲ ﺑِﺎﻟﻨﱠﱠﺠﺎﺓِ ﻣَﺮْﺣُﻮﻣﺎً، ﺍِﻟﻬﻲ ﻭَﻗَﺪْ ﺍَﻓْﻨَﻴْﺖُ ﻋُﻤْﺮﻱ ﻓﻲ ﺷِﺮﱠﱠﺓِ ﺍﻟﺴﱠﱠﻬْﻮِ ﻋَﻨْﻚَ، ﻭَﺍَﺑْﻠَﻴْﺖُ ﺷَﺒﺎﺑﻲ ﻓﻲ ﺳَﻜْﺮَﺓِ ﺍﻟﺘﱠﱠﺒﺎﻋُﺪِ ﻣِﻨْﻚَ، ﺍِﻟﻬﻲ ﻓﻠَﻢْ ﺍَﺳْﺘَﻴْﻘِﻆْ ﺍَﻳّﺎﻡَ ﺍﻏْﺘِﺮﺍﺭﻱ ﺑِﻚَ ﻭَﺭُﻛُﻮﻧﻲ ﺍِﻟﻰ ﺳَﺒﻴﻞِ ﺳَﺨَﻄِﻚَ، ﺍِﻟﻬﻲ ﻭَﺍَﻧَﺎ ﻋَﺒْﺪُﻙَ ﻭَﺍﺑْﻦُ ﻋَﺒْﺪِﻙَ ﻗﺎﺋِﻢٌ ﺑَﻴْﻦَ ﻳَﺪَﻳْﻚَ، ﻣُﺘَﻮَﺳﱢﱢﻞٌ ﺑِﻜَﺮَﻣِﻚَ ﺍِﻟَﻴْﻚَ، ﺍِﻟﻬﻲ ﺍَﻧَﺎ ﻋَﺒْﺪٌ ﺍَﺗَﻨَﺼﱠﱠﻞُ ﺍِﻟَﻴْﻚَ، ﻣِﻤﱠﱠﺎ ﻛُﻨْﺖُ ﺍُﻭﺍﺟِﻬُﻚَ ﺑِﻪِ ﻣِﻦْ ﻗِﻠﱠﱠﺔِ ﺍﺳْﺘِﺤْﻴﺎﺋﻲ ﻣِﻦْ ﻧَﻈَﺮِﻙَ، ﻭَﺍَﻃْﻠُﺐُ ﺍﻟْﻌَﻔْﻮَ ﻣِﻨْﻚَ ﺍِﺫِ ﺍﻟْﻌَﻔْﻮُ ﻧَﻌْﺖٌ ﻟِﻜَﺮَﻣِﻚَ، ﺍِﻟﻬﻲ ﻟَﻢْ ﻳَﻜُﻦْ ﻟﻲ ﺣَﻮْﻝٌ ﻓَﺎﻧْﺘَﻘِﻞَ ﺑِﻪِ ﻋَﻦْ ﻣَﻌْﺼِﻴَﺘِﻚَ ﺇِﻟﺎّ ﻓﻲ ﻭَﻗْﺖ ﺍَﻳْﻘَﻈْﺘَﻨﻲ ﻟَِﻤﺤَﺒﱠﱠﺘِﻚَ، ﻭَﻛَﻤﺎ ﺍَﺭَﺩْﺕَ ﺍَﻥْ ﺍَﻛُﻮﻥَ ﻛُﻨْﺖُ، ﻓَﺸَﻜَﺮْﺗُﻚَ ﺑِﺎِﺩْﺧﺎﻟﻲ ﻓﻲ ﻛَﺮَﻣِﻚَ، ﻭَﻟِﺘَﻄْﻬﻴﺮِ ﻗَﻠْﺒﻲ p: 411

Page411-Self Building: An Islamic guide for spiritual migration towards God

ﻣِﻦْ ﺍَﻭْﺳﺎﺥِ ﺍﻟْﻐَﻔْﻠَﺔِ ﻋَﻨْﻚَ، ﺍِﻟﻬﻲ ﺍُﻧْﻈُﺮْ ﺍِﻟَﻲﱠﱠ ﻧَﻈَﺮَ ﻣَﻦْ ﻧﺎﺩَﻳْﺘَﻪُ ﻓَﺎَﺟﺎﺑَﻚَ، ﻭَﺍْﺳﺘَﻌْﻤَﻠﺘُﻪُ ﺑِﻤَﻌﻮﻧَﺘِﻚَ ﻓَﺎَﻃﺎﻋَﻚَ، ﻳﺎ ﻗَﺮﻳﺒﺎً ﻟﺎ ﻳَﺒْﻌُﺪُ ﻋَﻦِ ﺍﻟﻤُﻐْﺘَﺮﱢﱢ ﺑِﻪِ، ﻭَﻳﺎ ﺟَﻮﺍﺩﺍً ﻟﺎﻳَﺒْﺨَﻞُ ﻋَﻤﱠﱠﻦْ ﺭَﺟﺎ ﺛَﻮﺍﺑَﻪُ، ﺍِﻟﻬﻲ ﻫَﺐْ ﻟﻲ ﻗَﻠْﺒﺎً ﻳُﺪْﻧﻴﻪِ ﻣِﻨْﻚَ ﺷَﻮْﻗُﻪُ ﻭَﻟِﺴﺎﻧﺎً ﻳُﺮْﻓَﻊُ ﺍِﻟَﻴْﻚَ ﺻِﺪْﻗُﻪُ، ﻭَﻧَﻈَﺮﺍً ﻳُﻘَﺮﱢﱢﺑُﻪُ ﻣِﻨْﻚَ ﺣَﻘﱡﱡﻪُ، ﺍِﻟﻬﻲ ﺇﻥﱠﱠ ﻣَﻦْ ﺗَﻌَﺮﱠﱠﻑَ ﺑِﻚَ ﻏَﻴْﺮُ ﻣَﺠْﻬُﻮﻝ ﻭَﻣَﻦْ ﻟﺎﺫَ ﺑِﻚَ ﻏَﻴْﺮُ ﻣَﺨْﺬُﻭﻝ، ﻭَﻣَﻦْ ﺍَﻗْﺒَﻠْﺖَ ﻋَﻠَﻴْﻪِ ﻏَﻴْﺮُ ﻣَﻤْﻠُﻮﻝ، ﺍِﻟﻬﻲ ﺍِﻥﱠﱠ ﻣَﻦ ﺍﻧْﺘَﻬَﺞَ ﺑِﻚَ ﻟَﻤُﺴْﺘَﻨﻴﺮٌ ﻭِﺍِﻥﱠﱠ ﻣَﻦِ ﺍﻋْﺘَﺼَﻢَ ﺑِﻚَ ﻟَﻤُﺴْﺘَﺠﻴﺮٌ، ﻭَﻗَﺪْ ﻟُﺬْﺕُ ﺑِﻚَ ﻳﺎ ﺍِﻟﻬﻲ ﻓَﻠﺎ ﺗُﺨَﻴﱢﱢﺐْ ﻇَﻨّﻲ ﻣِﻦْ ﺭَﺣْﻤَﺘِﻚَ، ﻭَﻟﺎ ﺗَﺤْﺠُﺒْﻨﻲ ﻋَﻦْ ﺭَﺃﻓَﺘِﻚَ، ﺍِﻟﻬﻲ ﺍَﻗِﻤْﻨﻲ ﻓﻲ ﺍَﻫْﻞِ ﻭِﻟﺎﻳَﺘِﻚَ ﻣُﻘﺎﻡَ ﻣَﻦْ ﺭَﺟَﺎ ﺍﻟﺰﱢﱢﻳﺎﺩَﺓَ ﻣِﻦْ ﻣَﺤَﺒﱠﱠﺘِﻚَ، ﺍِﻟﻬﻲ ﻭَﺍَﻟْﻬِﻤْﻨﻲ ﻭَﻟَﻬﺎً ﺑِﺬِﻛْﺮِﻙَ ﺍِﻟﻰ ﺫِﻛْﺮِﻙَ ﻭَﻫَﻤﱠﱠﺘﻲ ﻓﻲ ﺭَﻭْﺡِ ﻧَﺠﺎﺡِ ﺍَﺳْﻤﺎﺋِﻚَ ﻭَﻣَﺤَﻞﱢﱢ ﻗُﺪْﺳِﻚَ، ﺍِﻟﻬﻲ ﺑِﻚَ ﻋَﻠَﻴْﻚَ ﺇﻟﺎّ ﺍَﻟْﺤَﻘْﺘَﻨﻲ ﺑِﻤَﺤَﻞﱢﱢ ﺍَﻫْﻞِ ﻃﺎﻋَﺘِﻚَ ﻭَﺍﻟْﻤَﺜْﻮﻯَ ﺍﻟﺼّﺎﻟِﺢِ ﻣِﻦْ ﻣَﺮْﺿﺎﺗِﻚَ، ﻓَﺎِﻧّﻲ ﻟﺎ ﺍَﻗْﺪِﺭُ ﻟِﻨَﻔْﺴﻲ ﺩَﻓْﻌﺎً، ﻭَﻟﺎ ﺍَﻣْﻠِﻚُ ﻟَﻬﺎ ﻧَﻔْﻌﺎً، ﺍِﻟﻬﻲ ﺍَﻧَﺎ ﻋَﺒْﺪُﻙَ ﺍﻟﻀﱠﱠﻌﻴﻒُ ﺍﻟْﻤُﺬْﻧِﺐُ، ﻭَﻣَﻤْﻠُﻮﻛُﻚَ ﺍﻟْﻤُﻨﻴﺐُ، ﻓَﻠﺎ ﺗَﺠْﻌَﻠْﻨﻲ ﻣِﻤﱠﱠﻦْ ﺻَﺮَﻓﺖَ ﻋَﻨْﻪُ ﻭَﺟْﻬَﻚَ، ﻭَﺣَﺠَﺒَﻪُ ﺳَﻬْﻮُﻩُ ﻋَﻦْ ﻋَﻔْﻮِﻙَ، ﺍِﻟﻬﻲ ﻫَﺐْ ﻟﻲ ﻛَﻤﺎﻝَ ﺍﻟﺎﻧْﻘِﻄﺎﻉِ ﺍِﻟَﻴْﻚَ، ﻭَﺍَﻧِﺮْ ﺍَﺑْﺼﺎﺭَ ﻗُﻠُﻮﺑِﻨﺎ ﺑِﻀِﻴﺎﺀِ ﻧَﻈَﺮِﻫﺎ ﺍِﻟَﻴْﻚَ، ﺣَﺘّﻰ ﺗَﺨْﺮِﻕَ ﺍَﺑْﺼﺎﺭُ ﺍﻟْﻘُﻠُﻮﺏِ ﺣُﺠُﺐَ ﺍﻟﻨﱡﱡﻮﺭِ ﻓَﺘَﺼِﻞَ ﺍِﻟﻰ ﻣَﻌْﺪِﻥِ ﺍﻟْﻌَﻈَﻤَﺔِ، ﻭَﺗَﺼﻴﺮَ ﺍَﺭْﻭﺍﺣُﻨﺎ ﻣُﻌَﻠﱠﱠﻘَﺔً ﺑِﻌِﺰﱢﱢ ﻗُﺪْﺳِﻚَ، ﺍِﻟﻬﻲ ﻭَﺍْﺟَﻌَﻠْﻨﻲ ﻣِﻤﱠﱠﻦْ ﻧﺎﺩَﻳْﺘَﻪُ ﻓَﺎَﺟﺎﺑَﻚَ، ﻭَﻟﺎﺣَﻈْﺘَﻪُ ﻓَﺼَﻌِﻖَ ﻟِﺠَﻠﺎﻟِﻚَ، ﻓَﻨﺎﺟَﻴْﺘَﻪُ ﺳِﺮّﺍً ﻭَﻋَﻤِﻞَ ﻟَﻚَ ﺟَﻬْﺮﺍً، ﺍِﻟﻬﻲ ﻟَﻢْ ﺍُﺳَﻠﱢﱢﻂْ ﻋَﻠﻰ ﺣُﺴْﻦِ ﻇَﻨّﻲ ﻗُﻨُﻮﻁَ ﺍﻟﺎِْﻳﺎﺱِ، ﻭَﻟﺎَ ﺍﻧْﻘَﻄَﻊَ ﺭَﺟﺎﺋﻲ ﻣِﻦْ ﺟَﻤﻴﻞِ ﻛَﺮَﻣِﻚَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﻛﺎﻧَﺖِ ﺍﻟْﺨَﻄﺎﻳﺎ ﻗَﺪْ ﺍَﺳْﻘَﻄَﺘْﻨﻲ ﻟَﺪَﻳْﻚَ، ﻓَﺎﺻْﻔَﺢْ ﻋَﻨّﻲ ﺑِﺤُﺴْﻦِ ﺗَﻮَﻛﱡﱡﻠﻲ ﻋَﻠَﻴْﻚَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﺣَﻄﱠﱠﺘْﻨﻲ ﺍﻟﺬﱡﱡﻧﻮﺏُ ﻣِﻦْ ﻣَﻜﺎﺭِﻡِ ﻟُﻄْﻔِﻚَ، ﻓَﻘَﺪْ ﻧَﺒﱠﱠﻬَﻨﻲ ﺍﻟْﻴَﻘﻴﻦُ ﺍِﻟﻰ ﻛَﺮَﻡِ ﻋَﻄْﻔِﻚَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﺍَﻧَﺎﻣَﺘْﻨِﻰ ﺍﻟْﻐَﻔْﻠَﺔُ ﻋَﻦِ ﺍﻟﺎﺳْﺘْﻌِﺪﺍﺩِ ﻟِﻠِﻘﺎﺋِﻚَ، ﻓَﻘَﺪْ ﻧَﺒﱠﱠﻬَﻨﻲ، ﺍﻟْﻤَﻌْﺮِﻓَﺔُ ﺑِﻜَﺮَﻡِ ﺁﻟﺎﺋِﻚَ، ﺍِﻟﻬﻲ ﺍِﻥْ ﺩَﻋﺎﻧﻲ ﺍِﻟﻰ ﺍﻟﻨّﺎﺭِ ﻋَﻈﻴْﻢُ ﻋِﻘﺎﺑِﻚَ، ﻓَﻘَﺪْ ﺩَﻋﺎﻧﻲ ﺍِﻟَﻰ ﺍﻟْﺠَﻨﱠﱠﺔِ ﺟَﺰﻳﻞُ ﺛَﻮﺍﺑِﻚَ ﺍِﻟﻬﻲ ﻓَﻠَﻚَ ﺍَﺳْﺄَﻝُ

ﻭَﺍِﻟَﻴْﻚَ ﺍَﺑْﺘَﻬِﻞُ ﻭَﺍَﺭْﻏَﺐُ، ﻭَﺍَﺳﺎَﻟُﻚَ ﺍَﻥْ ﺗُﺼَﻠﱢﱢﻲَ ﻋَﻠﻰ ﻣُﺤَﻤﱠﱠﺪ ﻭَﺁﻝِ ﻣُﺤَﻤﱠﱠﺪ، ﻭَﺍَﻥْ ﺗَﺠْﻌَﻠَﻨﻲ ﻣِﻤﱠﱠﻦْ ﻳُﺪﻳﻢُ ﺫِﻛَﺮَﻙَ، ﻭَﻟﺎ ﻳَﻨْﻘُﺾُ ﻋَﻬْﺪَﻙَ، ﻭَﻟﺎﻳَﻐْﻔُﻞُ ﻋَﻦْ ﺷُﻜْﺮِﻙَ، ﻭَﻟﺎ ﻳَﺴْﺘَﺨِﻒﱡﱡ ﺑِﺎَﻣْﺮِﻙَ، ﺍِﻟﻬﻲ ﻭَﺍَﻟْﺤِﻘْﻨﻲ ﺑِﻨُﻮﺭِ ﻋِﺰﱢﱢﻙَ ﺍﻟﺎْﺑْﻬَﺞِ، ﻓَﺎَﻛُﻮﻥَ ﻟَﻚَ ﻋﺎﺭِﻓﺎً، ﻭَﻋَﻦْ ﺳِﻮﺍﻙَ ﻣُﻨْﺤَﺮِﻓﺎً، ﻭَﻣِﻨْﻚَ ﺧﺎﺋِﻔﺎً ﻣُﺮﺍﻗِﺒﺎً، ﻳﺎ ﺫَﺍﻟْﺠَﻠﺎﻝِ ﻭَﺍﻟﺎِﻛْﺮﺍﻡِ، ﻭَﺻَﻠﱠﱠﻰ ﺍﻟﻠﻪُ ﻋَﻠﻰ ﻣُﺤَﻤﱠﱠﺪ ﺭَﺳُﻮﻟِﻪِ ﻭَﺁﻟِﻪِ ﺍﻟﻄّﺎﻫِﺮﻳﻦَ ﻭَﺳَﻠﱠﱠﻢَ ﺗَﺴْﻠﻴﻤﺎً ﻛَﺜﻴﺮﺍً

Appendix 3: A Prayer 

[1] Oh Lord! Be kind to us. Bestow upon us Your love and knowledge and guide us from darkness towards illumination. If You Yourself make us know You, we would certainly love You, because, we would love You. Your Love would burn whatever falsehood, ignorance and arrogance there exist; rather the fire of Your love will burn down whatever veils exist between You and us. We would become the way -you want Your friends to be. Oh our Lord, Master. Creator, God and Bestower of bounties. We have inflicted tyranny upon ourselves. Admit our sins and before the Day of Judgment cry: Is there a way to get out of the Hell? [2] With Your mercy and compassion we have rested all our hopes upon You so that on the Judgment Day we are not doomed to utter the above cry and do not combine for us the suffering of this world and Hereafter.

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[1]: Added by [Tr].

[2]: The Holy Qur’an (40: 12)