Commentary on Prayer chapter1

Commentary on Prayer

BOOK ID 

Author (s): Professor Muhsin Qaraati

 Translator (s): Mansoor L. Limba 

Publisher (s): Ahlul Bayt World Assembly Category: General Salaat (Ritual Prayer) Topic Tags: Prayer Salaat Worship Understanding Intention Miscellaneous information: ISBN: 964-529-136-4 

point 

This text explains in detail the meaning of Worship and Intention, as well as how different stages of worship are acquired. He then goes on to explain the different actions of Prayer in detail, such as the first Takbir, the recitation of the Suras 

Publisher’s Foreword 

In the Name of Allah, the All-beneficent, the All-merciful The invaluable legacy of the Household {Ahl al-Bayt} of the Prophet (may peace be upon them all) , as preserved by their followers, is a comprehensive school of thought that embraces all branches of Islamic knowledge. This school has produced many brilliant scholars who have drawn inspiration from this rich and pure resource. It has given many scholars to the Muslim ummah who, following in the footsteps of Imams of the Prophet’s Household (‘a) , have done their best to clear up the doubts raised by various creeds and currents within and without Muslim society and to answer their questions. Throughout the past centuries, they have given well-reasoned answers and clarifications concerning these questions and doubts. To meet the responsibilities assigned to it, the Ahl al-Bayt World Assembly (ABWA) has embarked on a defence of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps p: 1 

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of the Ahl al-Bayt (‘a) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age. The arguments contained in the works of the scholars belonging to the School of the Ahl al-Bayt (‘a) are of unique significance. That is because they are based on genuine scholarship and appeal to reason, and avoid prejudice and bias. These arguments address scholars and thinkers in a manner that appeals to healthy minds and wholesome human nature. To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing. The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (‘a) has offered to the entire world. The Ahl al-Bayt World Assembly looks forward to benefit from the opinions of the readers and their suggestions and constructive criticism in this area. We also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (S). We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of p: 2 

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Imam al-Mahdi, His vicegerent on the earth (may Allah expedite his advent). We express our gratitude to Hujjat al-Islam wa’l-Muslimin Shaykh Muhsin Qara’ati, the author of the present book, and Mansoor Limba, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office. Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly 

Foreword 

In the Name of Allah, the Compassionate, the Merciful The Cultural Center of Qur’anic Lessons was established in 1375 AHS (1996) with the aim of compiling, arranging and publishing the written, audio and visual works of Hujjat al-Islam Shaykh Muhsin Qara’ati. During the many years of its activity, apart from publishing new books by the author, the Tafsir-e Nur {Commentary of Light} in particular, this institute has also presented a book in its edited version, which had been published by other publishers. Among the works of the writer on the subject of prayer is the book, Tafsir-e Namaz {A Commentary on Prayer}, which was initially published by the Performance of Prayer Headquarters. Pursuant to the view of the honorable officials at the Headquarters, subsequent editions of the said book were supposed to be published by the Cultural Center of Qur’anic Lessons. It is necessary to note that this book has been edited and earlier typographical errors have been corrected as far as possible. Nevertheless, we look forward to receiving the views and suggestions of our dear readers who we invite to communicate with us at this address: Cultural Center of Qur’anic Lessons P. O. Box 

14185/586 Tehran Islamic Republic of Iran 

Preface

 In the Name of Allah, the All-beneficent, the All-merciful

 ﺃَﻟْﺤَﻤْﺪُ ﻟﻠﻪِ ﺭَﺏﱢﱢ ﺍﻟْﻌَﺎﻟَﻤِﻴْﻦَ ﻭَ ﺻَﻠﱠﱠﻰ ﺍﻟﻠﻪُ ﻋَﻠﻰٰ ﺳَﻴﱢﱢﺪِﻧَﺎ ﻭَ ﻧَﺒِﻴﱢﱢﻨَﺎ ﻣُﺤَﻤﱠﱠﺪٍ ﻭَ ﺁﻟِﻪِ ﺍﻟﻄﱠﱠﺎﻫِﺮِﻳْﻦَ ﻭَ ﻟَﻌْﻨَﺔُ ﺍﻟﻠﻪِ ﻋَﻠﻰٰ ﺃَﻋْﺪَﺍﺋِﻬِﻢْ ﺃَﺟْﻤَﻌِﻴْﻦَ 

All praise is due to Allah, the Lord of the worlds, and may the blessings of Allah be upon our Master and Prophet, Muhammad, and his pure progeny, and may the curse of Allah be upon all their enemies. I was glad to be present at the holy shrine of Imam ar-Rida (‘a) and to have started writing this booklet, the drafts of which I had prepared earlier, prior to the beginning of the (Iranian) New Year 1374 AHS (which commenced on March 21, 1995). In line with the efforts made after the {victory of the} Islamic Revolution in establishing the performance of Islamic prayer {salah} in schools, universities, military garrisons, and other public places, I also decided—after writing the books, Partu-ye az Asrar-e Namaz {Radiance of the Secrets of Prayer}, Hamrah ba Namaz {In the Company of Prayer} and Yeksad va Chahardah Nokteh Darbareh-ye Namaz {One Hundred and Fourteen Points about Prayer}—to write about a commentary on the recitals {adhkar} in prayer such as the takbir {recital of Allahu akbar at the beginning of the prayer} and the recital of Surah al-Fatihah and another surah, bowing down {ruku‘}, prostration {sujud}, tashahhud and salam so that we could understand better what we are uttering to God in this regard, and have a conscious and gnostic involvement in the act p: 4 

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of worship. Before embarking on the subject proper, let us first take a cursory glance at “Worship {‘ibadah} and Servitude {‘ubudiyyah}” which is the soul of prayer as well as all other devotional duties so as to better internalize its sublime station in our lives. Muhsin Qara’ati 

Worship {‘ibadah} and Servitude {‘ubudiyyah} 

 What is worship {‘ibadah}? Worship {‘ibadah} is the purpose behind our creation. The Qur’an states: 

﴿ ﻭَﻣَﺎ ﺧَﻠَﻘْﺖُ ﺍﻟْﺠِﻦﱠﱠ ﻭَﺍﻟﺈﻧْﺲَ ﺇِﻟﺎ ﻟِﻴَﻌْﺒُﺪُﻭﻥِ ﴾

 “I did not create the jinn and humans except that they may worship Me. ” [1] If the work we are doing is for the sake of seeking the pleasure of God, then it is an act of worship. It is so even though it may be a business or professional venture, the pursuit of knowledge, marriage, service to people, or anything that is meant to meet our needs or that of society. That which makes an action an act of worship {‘ibadah} is the sacred motives behind its performance and in the parlance of the Qur’an, it has the “divine baptism” {sibghat Allah}. [2] 

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[1]: Surah adh-Dhariyat 51: 56. In this volume, the translation of Qur’anic passages is adapted from Sayyid ‘Ali Quli Qara’i, The Qur’an with a Phrase-by-Phrase English Translation (London: Islamic College for Advanced Studies Press, 2004). {Trans. } 

[2]: Surah al-Baqarah 2: 138: “The baptism of Allah {sibghat Allah}, and who baptizes better than Allah? And Him do we worship. ” 

Natural disposition {fitrah} and worship {‘ibadah} Some of our actions or activities are based on worship {‘ibadah} while others are anchored in natural disposition {fitrah}. A habit can be meritorious such as sports or not meritorious such as smoking. But if an action was anchored in natural disposition—that is, if it was done based on the natural disposition and pure mold which God has bestowed on the constitution of every human being—then it would always be meritorious. The merit of natural disposition compared to worship is that time and

place, gender and race, and age and condition have no effect on it, and every human being, on account of his being a human, possesses it. An example of this is the affection given to one’s child that is not true only to a particular generation and period rather, it is common for every parent to do so. [1] Issues such as form and style of dress or food are governed by habit and they vary in different times and places. In some regions, a certain thing is a custom while the same is not regarded as such in other places. Worship and devotion are also among those actions that pertain to the natural disposition of man, and thus, the most ancient, beautiful and durable buildings constructed by man are related to worship such as temples, churches, mosques, and fire-temples. Of course, many differences can be seen with respect to forms and types of devotion. One difference pertains to the objects of worship extending from stone, wood and idols to the Beloved Lord, and another difference is in the form and style of worship, which varies from dancing and singing to the most profound and subtle litanies {munajat} of the awliya’ {saints} of God. The objective of the prophets (‘a) has not been to create the spirit of devotion in man but rather to reform worship in terms of its object and form. The large sums of money spent on the construction of churches, synagogues, Hindu temples, and mosques; considering as sacred the

national flags and heroes; and praising the excellences and values of individuals and even objects are all manifestations of the spirit of devotion which exists in man. Even those who do not worship God worship their spouses, children, credentials, ideology, creed, or path and they are ready to move forward along this way even to the extent of sacrificing themselves. Worship has a deep natural root in man although he may be unaware of it, as Mawlawi (ar-Rumi) [1] says: 

ﻫﻤﭽﻮ ﻣﻴﻞ ﻛﻮﺩﺍﻛﺎﻥ ﺑﺎ ﻣﺎﺩﺭﺍﻥ ﺳﺮّ ﻣﻴﻞ ﺧﻮﺩ ﻧﺪﺍﻧﺪ ﺩﺭ ﻟﺒﺎﻥ

 Just like the children’s fondness of their mothers, He regards not the satisfaction of his desire in frankincense. God, the All-wise, has endowed man with all desires and instincts while also creating outside of man the means to satiate and meet these desires. If man ever becomes thirsty, water is created (to quench it) , and if there is hunger, food also exists. If man is endowed with the sexual instinct, spouses have been created for him, and if the sense of smell is created, things to smell have been created too. Among the profoundest feelings of man are the desire for eternity, love of perfection and the yearning for immortality. A relationship with God and worshipping Him guarantee the fulfillment of these natural inclinations. Prayer and worship are the relationships of man with the Fountainhead of Perfections, familiarity with the Real Beloved, and seeking refuge in the Eternal Power. 

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[1]: Question: If affection to one’s child is indeed part of one’s natural disposition {fitrah}, how is it that in some epochs such as the Pre-Islamic Period or Age of Ignorance {yawm al-jahiliyyah} some people used to bury their daughters alive?

Reply: The issues pertaining to natural disposition {fitrah} are numerous. Just as affection for one’s offspring is part of our natural disposition, regard for one’s honor is also a part of it. The Arabs during the pre-Islamic period used to regard their daughters as a source of shame and ignominy as they would be taken captive during wars and had no productive power and economic earning. Thus, in a bid to preserve their honor and dignity, they used to dispose of their daughters. Love for wealth and love for life are both related to the natural disposition {fitri}. Some people sacrifice their lives for wealth while others do the opposite, i. e. sacrifice wealth for the sake of their lives. Therefore, sacrificing one’s daughter for the sake of preserving one’s honor is not inconsistent with the natural disposition of man, although it might be a result of ignorance or confusion. 

[1]: Mawlawi: Jalal ad-Din ar-Rumi (1207-1273) was the greatest mystic poet in the Farsi language and founder of the Mawlawiyyah order of dervishes (“The Whirling Dervishes”). He is famous for his lyrics and for his didactic epic, Spiritual Couplets. {Trans. } 

The Root of Worship Who could recognize God with all His perpetual qualities and perfections without resorting to subservience and obeisance p: 7 

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to Him? Through stories and historical accounts, the Qur’an expresses the signs of His power and grandeur. It states that God gave a child to Maryam (Mary) without her having a husband; He split the Nile River for Musa (Moses) (‘a) [1] and drowned Fir‘awn (Pharoah) therein; He made the prophets (‘a) victorious while being empty-handed, against the superpowers of their respective times, and rubbed the nose of the taghuts [2] in the ground. [3] It is He Who created you out of lifeless clay, and your life and death as well as honor {‘izzah} and humiliation {dhillah} are in His hand. Is there anyone who could perceive his own weakness, impotence, ignorance, and limitation as well as predictable and unpredictable perils and mishaps, but could not sense the need for the Power of Salvation and for him to submit to It? In various verses, the Qur’an reminds man of his weakness, saying: At the time of birth, you had no awareness of anything; you were utterly in a state of weakness such that after acquiring strength, you shall also be heading toward weakness again. In every moment, you are under the threat of different types of dangers. If the movement (both rotation and revolution) of the earth should slow down or should the day stand still, who could expedite its movement and change it?

 ﴿ ﻗُﻞْ ﺃَﺭَﺃَﻳْﺘُﻢْ ﺇِﻥْ ﺃَﺻْﺒَﺢَ ﻣَﺎﺅُﻛُﻢْ ﻏَﻮْﺭًﺍ ﻓَﻤَﻦْ ﻳَﺄْﺗِﻴﻜُﻢْ ﺑِﻤَﺎﺀٍ ﻣَﻌِﻴﻦٍ ﴾

 “Say, ‘Tell me, should your water sink down {into the ground}, who will bring you running water? ’” [4]

 ﴿ ﻟَﻮْ ﻧَﺸَﺎﺀُ ﺟَﻌَﻠْﻨَﺎﻩُ ﺃُﺟَﺎﺟًﺎ 

ﻓَﻠَﻮْﻟﺎ ﺗَﺸْﻜُﺮُﻭﻥَ ﴾

 “If We wish We can make it (water) bitter. Then why do you not give thanks? ” [1] 

﴿ ﻟَﻮْ ﻧَﺸَﺎﺀُ ﻟَﺠَﻌَﻠْﻨَﺎﻩُ ﺣُﻄَﺎﻣًﺎ ﻓَﻈَﻠْﺘُﻢْ ﺗَﻔَﻜﱠﱠﻬُﻮﻥَ ﴾

 “If We wish, We surely turn it (plant) into chaff, whereat you are left stunned (or regretful). ” [2] 

﴿ ﺇِﻥْ ﻧَﺸَﺄْ ﻧَﺨْﺴِﻒْ ﺑِﻬِﻢُ ﺍﻟﺄﺭْﺽَ ﺃَﻭْ ﻧُﺴْﻘِﻂْ ﻋَﻠَﻴْﻬِﻢْ ﻛِﺴَﻔًﺎ ﻣِﻦَ ﺍﻟﺴﱠﱠﻤَﺎﺀِ ﴾ 

“If We like, We can make the earth swallow them, or let fall on them a fragment from the sky. ” [3] The Qur’an mentions these and tens of other examples so as to take man out of his negligence, obliterate his pride and invite him toward worship and submissiveness to the Creator. 

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[1]: The abbreviation, “‘a” stands for the Arabic invocative phrase, ‘alayhis-salam, ‘alayhimus-salam, or ‘alayhas-salam {may peace be upon him/them/her}, which is used after the names of the prophets, angels, Imams from the Prophet’s progeny, and saints (‘a). {Trans. } 

[2]: The term taghut applies to any idol, object, or individual that prevents men from doing what is good, and leads them astray. The term has been used eight times in the Qur’an. Prior to Islam, taghut had been the name of the one of the idols of the Quraysh tribe. This name is used also to mean the Satan. Moreover, the term is used to indicate one who rebels against lofty values, or who surpasses all bounds in his despotism and tyranny and claims the prerogatives of divinity for himself whether explicitly or implicitly. {Trans. } 

[3]: That is, God subjected the taghuts to the lowest ebb of humiliation and abjectness. {Trans. } 

[4]: Surah al-Mulk 67: 30. 

[1]: Surah al-Waqi‘ah 56: 70. 

[2]: Surah al-Waqi‘ah 56: 65. 

[3]: Surah as-Saba’ 34: 9. 

The profundity of worship Worship is an act, which we outwardly consider as a type of humility, but it has deeper profundity. Worship stems from the soul; it springs from gnosis {ma‘rifah}; it emanates from cognition; it originates from piety {taqaddus}; it radiates from adoration; it derives from admiration; it comes from seeking refuge and assistance; and it arises from the love of the perfections {kamalat} of the Worshipped Being {ma‘bud}. Yes, worship is outwardly a simple act, but if it is other than the above, worship will not be entertained by man. Worship means emptying the heart of material things, letting the spirit fly, and allowing the feet to make steps beyond the seeable and hearable things. Worship guarantees the love of man whose politeness in relation to his Lord is sometimes expressed through eulogy and adoration; at other times through glorification {tasbih} and sanctification {taqdis}; and yet at some other times, through 

Indifference toward worship Hadrat [1] ‘Ali (‘a) says: 

ﻗَﺮﱠﱠﺕْ ﺇِﺫﺍً ﻋﻴﻨﻪ ﺇﺫﺍ ٱﻗﺘَﺪﻯ ﺑﻌﺪ ﺍﻟﺴﻨﻴﻦ ﺍﻟﻤﺘﻄﺎﻭﻟﺔ ﺑﺎﻟﺒﻬﻴﻤﺔ ﺍﻟﻬﺎﻣﻠﺔ ﻭ ﺍﻟﺴﺎﺋﻤﺔ ﺍﻟﻤﺮﻋﻴّﺔ. 

“May I get blind if after having passed so many years of my life (and with the possession of all talent, capabilities, facilities, intellect, knowledge, and inspiration) , I now turn into an animal in human form! ” Yes, civilization, technology and the progress of new instruments have made life more comfortable, bestowing comfort and welfare as a gift (to us) , but does the perfection of man lie in attaining such material comforts? If this is so, then the animals are more advanced than man in food, clothing, habitation, and the satisfaction of carnal desire! In terms of food, they eat better, are more comfortable, and have no need of cooking and preparation! In terms of clothing, they have no need for sewing, washing and ironing! In terms of carnal desire, they satisfy it without difficulty and predicament. In procuring a place for habitation, there are so many birds and insects whose technique in making nests and dens astonishes man. In essence, has this technological advancement brought about progress in our humanness as well? Have individual and collective corruptions lessened? Has this comfort also brought tranquility? In any case, just not placing the hand of man in that of the infallible and just leaders would be an injustice to humanity, if the heart of man is not linked to God, an insult would have been made to the station of humanity. 

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[1]: Hadrat: The Arabic word Hadrat is used as a respectful form of address. {Trans. } 

The pleasure of God as the axis of worship Just as heavenly 

bodies and the earth always have a fixed axis though they make diverse rotations and revolutions, worship, with all its various forms and appearances, is also anchored in a fixed axis, which is the pleasure of God. This is in spite of the fact that spatial and temporal as well as individual and collective circumstances determine the type of movement along this axis. For example, travel makes (a four-cycle {rak‘ah}) prayer a two-rak‘ah prayer; illness may necessitate changes in the form of the prayer. Yet, the two-rak‘ah or shortened prayer is still a prayer and it is based on the axis of remembering God, seeking His pleasure and performing His command: 

﴿ ﻭَﺃَﻗِﻢِ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﻟِﺬِﻛْﺮِﻱ ﴾

 “And maintain the prayer for My remembrance. ” [1] 

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[1]: Surah Ta Ha 20: 14. 

The spirit of worship Worship is the nourishment of the soul and the best food is that which is absorbed by the body. Similarly, the best act of worship is that which is internalized by the soul; that is, if it is performed with enthusiasm and presence of heart. Eating too much food is not beneficial. What is important is eating useful food. The Holy Prophet (S) [2] said to Jabir ibn ‘Abd Allah al-Ansari:

 ﺇِﻥﱠﱠ ﻩٰﺫَﺍ ﺍﻟﺪّﻳﻦَ ﻓَﺎَﻭْﻏِﻞ ﻓﻴﻪِ ﺑِﺮِﻓْﻖٍ ﻭَﻟﺎ ﺗُﺒَﻐﱢﱢﺾُ ﺇِﻟﻰٰ ﻧَﻔْﺴِﻚ ﻋِﺒَﺎﺩَﺓَ ﺍﻟﻠﻪِ. 

Indeed this religion is firm. Therefore, act moderately in relation to it (and when you have no spiritual readiness for worship, do not impose it on yourself) so that the worship of Allah would not be detested by you. [3] In another hadith, we also read that 

the Holy Prophet (S) said: 

ﻃُﻮﺑﻰٰ ﻟِﻤَﻦْ ﻋَﺸِﻖَ ﺍﻟْﻌِﺒﺎﺩَﺓَ ﻭَ ﻋﺎﻧَﻘَﻬﺎ. 

“Blessed is he who loves worship and is always fond of it. ” [1] 

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[2]: The abbreviation, “S”, stands for the Arabic invocative phrase, sallallahu ‘alayhi wa alihi wa sallam {may God’s salutation and peace be upon him and his progeny}, which is used after the name of the Holy Prophet Muhammad (S). {Trans. } 

[3]: Bihar al-Anwar vol. 71, p. 212. 

[1]: Bihar al-Anwar vol. 71, p. 212. 

Moderation in worship The spirit of worship and devotion remains alive when man is moderate in its performance. This has been narrated in the books of hadith under the heading, bab al-iqtisad fi’l-‘ibadah {section on moderation in worship}. [2] Man is healthy when there is proportionality in his bodily limbs, and if a certain body member is bigger or smaller than the normal size, it is considered deformed (or defective in general). In spiritual affairs, man should also harmoniously nurture all that is valuable in himself. It was reported to the Holy Prophet (S) that under the pretext of worship, a group of his ummah {community} had abandoned their spouses and children and had secluded themselves in the mosque. The Prophet stated in a loud voice: “This is not my way and method. I myself am living with my spouses and reside in my house. Anyone who acts contrary to this does not belong to me. ” [3] Imam as-Sadiq (‘a) narrates the story of a Muslim who had a Christian neighbor that embraced Islam. That Muslim had awakened the former Christian during the first dawn (prior to the time for the dawn prayer {salah as-subh}) , brought him to the mosque and said to him: “Perform your supererogatory night prayers {tahajjud} till the time for the dawn prayer and thereafter, engage in supplication {du‘a’} till the sunrise. Then, read the Qur’an up to

the time for the noon prayer {salah az-zuhr}. ” In this manner, the Muslim urged the former Christian to engage in prayer, recital of the Qur’an and supplication day and night. When the new Muslim returned home, he abandoned Islam and did not go to the mosque anymore. [1] Yes, such extremism and lack of moderation in worship will drive people away. The martyred professor, Murtada Mutahhari, [2] narrates that ‘Amru ibn al-‘As had two sons. One was a votary of Hadrat ‘Ali (‘a) while the other was a supporter of Mu‘awiyah. One day, the Prophet (S) said to the good son of ‘Amru ibn al-‘As (named ‘Abd Allah): “I have heard that you spend your night in worship and your day in fasting. ” He said: “Yes, O Messenger of Allah. ” The Prophet (S) said: “This way is not acceptable to me. ” [3] We read in the traditions:

 ﺇِﻥﱠﱠ ﻟِﻠْﻘُﻠُﻮﺏِ ﺇِﻗْﺒﺎﻟﺎً ﻭَ ﺇِﺩْﺑﺎﺭﺍً. 

“Indeed, there is inclination and disinclination in the heart (of man). ” [4] You have to take advantage of wherever it inclines and leans to. And whenever it is not ready, do not exert pressure on it otherwise it will unconsciously show a negative reaction. In the Islamic instructions it is mentioned that you have to divide your time into four parts, and allot time for entertainment and enjoyment, for if you do so, you will also have enthusiasm for other activities. [5] The Holy Qur’an gives the title of “violators” to the Jews who engaged in work and went fishing during the Sabbath Day:

 ﴿

ﻭَﻟَﻘَﺪْ ﻋَﻠِﻤْﺘُﻢُ ﺍﻟﱠﱠﺬِﻳﻦَ ﺍﻋْﺘَﺪَﻭْﺍ ﻣِﻨْﻜُﻢْ ﻓِﻲ ﺍﻟﺴﱠﱠﺒْﺖِ ﴾ 

“And certainly you know those of you who violated the Sabbath. ” [1] In any case, keeping zeal and ardor in worship is a principle which comes into being through moderation. 

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[2]: Al-Kafi, vol. 2, p. 86. 

[3]: Al-Kafi, vol. 5, p. 496. 

[1]: Murtada Mutahhari, Sayri dar Sireh-ye Nabawi {A Survey of the Life Conduct of the Prophet (S) }, p. 213. 

[2]: Ayatullah Murtada Mutahhari (1298-1358 AHS) was a scholar of unusually wide learning, a prolific writer, eloquent speaker, lecturer, and a cherished student of Imam Khomeini. He was a leading member of the Revolutionary Council until his assassination on May 1, 1979 by the terrorist Furqan group. {Trans. } 

[3]: Murtada Mutahhari, Taharat-e Ruh {Spiritual Purification}, p. 122. 

[4]: Bihar al-Anwar, vol. 78, p. 357. 

[5]: Bihar al-Anwar, vol. 14, p. 41. 

[1]: Surah al-Baqarah 2: 65. 

Management in worship Management is confined not only to social, political and economic issues. In fact, devotional affairs are also in need of management. The principles discussed in management are: Planning and work design; selection of an efficient workforce; discipline and supervision; encouragement and control and the like. In the domain of worship, these principles should also be observed in order to engender advancement and perfection. Prayer has a specific design; it starts with takbir {utterance of Allahu akbar} and ends with salam or taslim {salutation}. Its number of rak‘ahs {cycles}, ruku‘ {bowing down} and sujud {prostration} is specified. Its time of performance is determined and its direction is toward the qiblah {the Ka‘bah in Mecca}. The mere design, however, is not enough. Its performance also necessitates the selection of a competent and socially oriented congregational prayer leader {imam}. Through good manners, morality, supervision, and enthusiasm, the people encouraged and persuaded to perform prayer and attend the mosque. Order and arrangement in the lines of the congregation as well as in following the Imam should be observed. In any case, it requires perfect management for it to be conducted in the best possible manner. 

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Worship as a 24-hour pharmacy Anyone can have communion with God at any time, under any circumstance, and without any prior arrangement and mediation. Although special times such as the time of dawn, 

sunset on Friday, after the deliverance of the Friday prayer sermons, when it is raining, and the Night of Power {layla al-qadr} [1] have particular importance for supplication {du‘a’} and worship {‘ibadah}, supplication and devotion are not confined to these periods. Worship, at any rate, is the medicine for negligence, oblivion and disobedience: “And maintain the prayer for My remembrance. ” [2] It is the source of tranquility and serenity and the effacer of anxieties and worries—“Look! The hearts find rest in Allah’s remembrance! ” [3] 

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[1]: The Night of Power (or Decree) , has a very special significance in the Muslim calendar because it is the anniversary of that night when the Qur’an was first revealed to Prophet Muhammad. This night has been described as ‘better than a thousand months’, and tradition holds that requests made to God during Laylat al-Qadr will be granted. {Trans. } 

[2]: Surah Ta Ha 20: 14. 

[3]: Surah al-Ra‘d 13: 28. 

Worship as the source of tranquility You know of ruffian taghuts, big capitalists, and possessors of knowledge, industry and technology, but do you know anyone among them who has peace of mind and tranquility of heart? Do Western societies today have peace of mind and tranquility of heart? Have the possession of power, industry and wealth brought about serenity, friendship, tranquility, and peace of mind? Yet, worship and obedience to God bring about such a state for the saints of God that under no circumstance whatsoever would they experience anxiety. At this juncture, it is appropriate for me to narrate two recollections of the Great Leader of the Islamic Revolution, Imam Khomeini (q): [4] After the escape of the Shah from Iran, even though his subservient puppet, Shapur Bakhtiyar was ruling, Imam Khomeini decided to return to his country after 14 years in exile. A reporter in the airplane asked him: “What do you feel now? ” He replied: “Nothing! ” This is while millions of enthusiastic Iranians were worrying for the safety of the Imam. Having peace of mind, the Imam was

busy in the night supererogatory prayers and remembrance of God. This tranquility was only because of his constant remembrance of Him. The other recollection, which I heard from the son of the Imam, the late Hajj Sayyid Ahmad Khomeini, is this: “On the day of the Shah’s escape from Iran, tens of reporters and photo journalists from around the world gathered in the house of the Imam in Paris in order to relay his speeches to the world. The Imam stood on a chair and uttered a few statements. Then, he turned to me and asked: ‘Ahmad, has the time for the noon prayer {salah az-zuhr} arrived? ’ I said: ‘Yes. ’ Without any delay, the Imam concluded his speech and came down from the chair for the performance of prayer at its initial (and best) time. All were perplexed as to what had happened. I said: ‘The Imam performs his prayer on time’. ” What the Imam did in Paris was a lesson he had learned from his leader, Imam ar-Rida (‘a). It has been recorded in history that the chief of the group of Sabeans, a group that has been mentioned in the Qur’an, [1] was an arrogant and fanatic scholar. Whenever he would sit down in a dialogue with Imam ar-Rida (‘a) , he would not surrender and concede until when, during a certain intricate discussion, his mind became so confused that he said: “Now, my heart has softened and I accepted your logic. ” At that time, the call to prayer {adhan} was recited. p: 16 

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Imam ar-Rida (‘a) left the assembly in order to pray. Although the companions of the Imam (‘a) insisted that if he continued the discussion for some moments, the chief of the Sabeans and all his followers would become Muslims, he (‘a) said: “To perform the prayer at its earliest (and best) time is more important than discussion. If he really deserves it, he can also accept the truth after the prayer. The Sabean scholar, who saw this dignity, decisiveness, obedience and love for the truth in the Imam (‘a) , became more interested. [1] 

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[4]: The abbreviation, “q” stands for the Arabic invocative phrase, quddisa sirruh {may his soul be sanctified}, which is used after the names of pious people. {Trans. } 

[1]: See Surah al-Baqarah 2: 62; Surah an-Nisa’ 4: 69; Surah al-Hajj 22: 17. {Tans. } 

[1]: Bihar al-Anwar, vol. 49, p. 175. 

Worship and acquisitions Worship is a means to acquire divine help and graces. 

﴿ ﻭَﺍﻋْﺒُﺪْ ﺭَﺑﱠﱠﻚَ ﺣَﺘﱠﱠﻰ ﻳَﺄْﺗِﻴَﻚَ ﺍﻟْﻴَﻘِﻴﻦُ ﴾ 

“And worship you Lord until certainty (or death) comes to you. ” [2] Hadrat Musa (Moses) (‘a) engaged in worship and litanies for 40 days and nights on the Mount of Tur for the acquisition of the heavenly book, Tawrah (Torah). The Holy Prophet of Islam (S) was busy in the performance of acts of worship in the cave of Hira for a long time before the acquisition of divine revelation. It is thus stated in the traditions:

 ﻣَﻦْ ﺍَﺧْﻠَﺺَ ﺍﻟْﻌِﺒﺎﺩَﺓ ﻟﻠﻪِ ﺍَﺭْﺑَﻌﻴﻦَ ﺻَﺒﺎﺣﺎً ﻇَﻬَﺮﺕْ ﻳَﻨﺎﺑﻴﻊُ ﺍﻟْﺤِﻜْﻤَﺔَ ﻣِﻦْ ﻗَﻠْﺒِﻪِ ﻋَﻠﻰٰ ﻟِﺴﺎﻧِﻪِ.

 “He who sincerely worships Allah for forty days, springs of wisdom shall appear from his heart to his tongue. ” [3] Yes, sincere worship is an academy that trains in the course of forty days the sage who would acquire wisdom from the divine fountain and share it with others. 

-A Commentary on Prayer

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[2]: Surah al-Hijr 15: 99. 

[3]: Bihar al-Anwar, vol. 53, p. 326. 

The reciprocal effects of faith and worship Just as faith draws man toward worship,

worship is also effective in strengthening faith. Their similitude is that of a root which delivers water and food to the branches, and in turn, the branches transfer heat and light to the root. Yes, whenever worship improves and increases, man’s enthusiasm toward the Object of Worship is also enhanced. 

The philosophy of worship according to the Qur’an The Qur’an regards the remembrance of God as the philosophy of prayer: “And maintain the prayer for My remembrance. ” [1] And the remembrance of God is the source of tranquility of the heart: “Look! The hearts find rest in Allah’s remembrance! ” [2] And the consequence of tranquility of the heart is soaring to the celestial realm: “O soul at peace! Return to your Lord! ” [3] In other cases, the Qur’an considers gratitude to God as the reason behind worship:

 ﴿ ﺍﻋْﺒُﺪُﻭﺍ ﺭَﺑﱠﱠﻜُﻢُ ﺍﻟﱠﱠﺬﻱ ﺧَﻠَﻘَﻜُﻢْ ﴾ 

“Worship you Lord, who created you. ” [4] 

﴿ ﻓَﻠْﻴَﻌْﺒُﺪُﻭﺍ ﺭَﺏﱠﱠ ﻫﺬَﺍ ﺍﻟْﺒَﻴْﺖِ ٭ ﺍﻟﱠﱠﺬﻱ ﺃَﻃْﻌَﻤَﻬُﻢْ ﻣِﻦْ ﺟُﻮﻉٍ ﻭَ ﺁﻣَﻨَﻬُﻢْ ﻣِﻦْ ﺧَﻮْﻑٍ ﴾ 

“Let them worship the Lord of this House, who has fed them {and saved them} from hunger, and secured them from fear. ” [5] In some verses, the educational function of prayer has been pointed out: 

﴿ ﺇِﻥﱠﱠ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﺗَﻨْﻬﻰ ﻋَﻦِ ﺍﻟْﻔَﺤْﺸﺎﺀِ ﻭَ ﺍﻟْﻤُﻨْﻜَﺮِ ﴾ 

“Indeed the prayer prevents indecencies and wrongs. ” [6] For the sake of the authenticity or acceptance of prayer, the performer of prayer has no option but to observe the religious precepts as a whole, the observance of which is itself a strong foundation for abstaining from sin and indecency. Yes, anyone who would wear a white garment will naturally not sit

on a dirty and polluted ground. After enjoining prayer, the Qur’an states:

 ﴿ ﺇِﻥﱠﱠ ﺍﻟْﺤَﺴَﻨﺎﺕِ ﻳُﺬْﻫِﺒْﻦَ ﺍﻟﺴﱠﱠﻴﱢﱢﺌﺎﺕِ ﴾ 

“Indeed good deeds efface misdeeds. ” [1] Thus, prayer is a practical repentance for past sins, and through this verse, God gives hope to the sinner that if he would perform meritorious acts such as prayer and worship, his misdeeds will be erased. 

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[1]: Surah Ta Ha 20: 14. 

[2]: Surah al-Ra‘d 13: 28. 

[3]: Surah al-Fajr 89: 27-28. 

[4]: Surah al-Baqarah 2: 21. 

[5]: Surah al-Quraysh 106: 3-4. 

[6]: Surah al-‘Ankabut 29: 45. 

[1]: Surah Hud 11: 114. 

Prayer in the words of Imam‘Ali (‘a) Hadrat ‘Ali’s (‘a) many references to prayer and the remembrance of God as recorded in Nahj al-Balaghah [2] have been compiled in a book entitled, Namaz dar Nahj al-Balagheh {Prayer in Nahj al-Balaghah}. Here, I shall quote a statement of the Imam (‘a) concerning the philosophy of glorification and the remembrance of God whose most important manifestation is prayer:

 ﺍِﻥﱠﱠ ﺍﻟﻠﻪ ﻋَﺰﱠﱠ ﻭَ ﺟَﻞّ ﺟَﻌَﻞَ ﺍﻟﺬﱢﱢﻛْﺮَ ﺟَﻠﺎﺀً ﻟِﻠْﻘُﻠُﻮﺏِ ﺗَﺴْﻤَﻊُ ﺑِﻪِ ﺑَﻌْﺪَ ﺍﻟْﻮَﻗَﺮَﺓ ﻭَ ﺗُﺒْﺼِﺮُ ﺑِﻪ ﺑَﻌْﺪَ ﺍﻟﻌَﺸﻮﺓ.

 Certainly, Allah, the Glorified, the Sublime, has made His remembrance the light for hearts which hear with its help despite deafness, see with its help despite blindness and become submissive with its help despite unruliness. [3] Then, concerning the blessings of prayer, the Imam (‘a) said:

 ﻗَﺪْ ﺣَﻔﱠﱠﺖْ ﺑِﻬِﻢ ﺍﻟْﻤَﻠﺎﺋِﻜَﺔ ﻭَ ﻧُﺰّﻟَﺖْ ﻋَﻠَﻴﻬِﻢُ ﺍﻟﺴﱠﱠﻜﻴﻨَﺔ ﻭَ ﻓُﺘِﺤَﺖْ ﻟَﻬُﻢ ﺍَﺑْﻮﺍﺏَ ﺍﻟﺴﱠﱠﻤﺎﺀِ ﻭَ ﺍُﻋِﺪﱠﱠﺕْ ﻟَﻬُﻢ ﻣَﻘﺎﻋِﺪَ ﺍﻟﻜِﺮﺍﻣﺎﺕ.

 The angels have surrounded them (performers of prayer) and peace is showered upon them. The doors of heaven are opened for them and abodes of blessedness, of which He had informed them, have been prepared for them. [4] In another sermon, the Imam (‘a) says:

 ﻭَ ﺍﻧﱠﱠﻬﺎ ﻟَﺘَﺤُﺖﱡﱡ ﺍﻟﺬﱡﱡﻧُﻮﺏَ ﺣَﺖﱠﱠ ﺍﻟْﻮَﺭَﻕ ﻭَ ﺗُﻄﻠِﻘُﻬﺎ ﺍِﻃْﻠﺎﻕَ ﺍﻟﺮﱠﱠﺑَﻖ.

 “Certainly, prayer removes sins like autumn strips leaves off from trees, p: 19 

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and it liberates you from the rope (of sins) tied around your neck. ” [1] In continuation, he narrates an interesting comparison from the Holy Prophet (S): “Prayer is like a hot spring situated at someone’s door. If he takes a bath in it five times a day, will then any dirt remain on him? ” [2] In Sermon 196, the Imam (‘a) enumerates some of the moral vices such as pride {kibr}, disobedience and oppression {zulm}, and then he (‘a) says: “It is on account of these perils that God has encouraged His believing servants to perform salah and zakah, [3] to fast during the days when it is made obligatory. ” Then, concerning the effects of prayer, he (‘a) says: 

ﺗَﺴْﻜﻴﻨﺎً ﻟﺎَﻃْﺮﺍﻓِﻬِﻢ، ﺗَﺨْﺸِﻴﻌﺎً ﻟﺎَﺑْﺼﺎﺭِﻫِﻢ، ﺗَﺬْﻟﻴﻠﺎً ﻟِﻨُﻔُﻮﺳِﻬِﻢْ ﺗَﺨْﻔِﻴﻀﺎً، ﻟِﻘُﻠُﻮﺑِﻬِﻢ، ﺍِﺯﺍﻟَﺔً ﻟِﻠْﺨَﻴْﻠﺎﺀ ﻋَﻨْﻬُﻢ ﺍِﻥْ ﺍَﻭْ ﺣَﺸَﺘْﻬُﻢ ﺍﻟْﻮَﺣْﺸَﺔ ﺁﻧَﺴَﻬُﻢْ ﺫِﻛْﺮَﻙ

. {This act of worship} gives their (God’s believing servants’) limbs peace and rest, casts fear in their eyes, softens their spirits, cultivates a sense of humility in their hearts and purges them from pride. At the time of fear, anxiety and loneliness, remembrance of You gives them enthusiasm and intimacy. [4] Of course, it is obvious that everyone does not receive such benefits from prayer; rather, it is only that group which is enamored by prayer and the remembrance of God. This group will not exchange them for the entire world. 

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[2]: Nahj al-Balaghah (The Peak of Eloquence) is a collection of speeches, sayings and letters of the Commander of the Faithful, Imam ‘Ali ibn Abi Talib (‘a) compiled by Sharif ar-Radi Muhammad ibn al-Husayn (d. 406 AH/1016). The contents of the book concern the three essential topics of God, man and the universe, and include comments on scientific, literary, social, ethical, and political issues. With the exception of the words of the Glorious Qur’an and of the Holy Prophet (S) , no words of man can equal it in eloquence. So far, more than 101 exegeses have been written on the Nahj al-Balaghah, indicating the importance of this treatise to scholars and learned men of research and investigation. For more information, visit: http: //www. al-islam. org/nahjul [13]. {Trans. } 

[3]: Nahj al-Balaghah, Sermon 222. 

[4]: Ibid. 

[1]: Ibid. , Sermon 199. 

[2]: Ibid. 

[3]: Zakah: the tax levied on various categories of wealth and spent on the purposes specified in Surah at-Tawbah 9: 60. {Trans. } 

[4]: Ibid. , Sermon 196. 

The effects and blessings of servitude and submission

 1. Sense of honor and esteem

 Imam Zayn al-‘Abidin (‘a) says in his litanies {munajat}: 

ﺇِﻝٰﻫِﻲ ﻛَﻒٰﻯ ﺑِﻲ ﻋِﺰّﺍً ﺃَﻥْ ﺃَﻛُﻮْﻥَ ﻟَﻚَ ﻋَﺒْﺪﺍً. 

“O Lord! It is already enough of an honor for me that I am 

Your servant. ” [1] Which honor is more sublime than that man could talk to his Creator and He in turn would listen to the words of man and grant them?! In this fleeting world, if a person speaks with a scholar or a great man, he feels a sense of honor because of his presence and the opportunity to be in conversation with him, and that a person who was once a student of a certain distinguished professor also gives him self-esteem. 2. Sense of strength So long as a child is holding the hand of his strong and kind father, he feels a sense of strength, but if he is alone, he experiences fear and apprehension lest others annoyed him. A person who is linked to God feels a sense of strength vis-à-vis the superpowers, taghuts and arrogant (powers). 3. Sense of dignity Dignity {‘izzah} means not to come under the influence of others. In the school {maktab} of the prophets {anbiya’} (‘a) , all dignity belongs to God just as all power belongs to Him. Thus, the Qur’an criticizes those who incline to other than God, saying: “Do you want dignity from other than God? ” [2] It is natural that linking with the Absolute Beloved and Eternal Power gives dignity to man, just as words such as “Allahu akbar” {Allah is greater} humiliate the taghuts in the eyes of man and make him dignified in comparison to them. So, the Qur’an orders us to seek power and strength from prayer and worship when we face difficulties and adversities:

﴿ ﻭَﺍﻟﺼﱠﱠﻠَﻮٰﺓِ ﺑِﺎﻟﺼﱠﱠﺒْﺮِ ﻭَﺍﺳْﺘَﻌِﻴﻨُﻮﺍ ﴾ 

“And take recourse in patience p: 21 

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and prayer. ” [1] During critical moments, the saints of God also used to strengthen themselves through prayer. On the afternoon of the ninth day of Muharram in Karbala’, the army of Yazid made an assault on the camp of Imam al-Husayn (‘a). The Imam (‘a) said: “Postpone the battle for one night as I am fond of prayer and I would like to engage in worship tonight till morning. ” [2] The righteous servants of God are not only fond of the obligatory {wajib} prayers but also of the recommended {mustahab} prayers. The recommended prayer is a sign of fondness for prayer. There are many people who perform the obligatory prayers due to fear of divine wrath for missing them. With respect to the recommended prayer, however, love rather than fear is not the issue. Yes, anyone who loves somebody likes to talk with him more and does not want to separate from him. How could man claim that he loves God when he has no enthusiasm for speaking with Him?! Of course, this distaste for prayer and recommended acts is not without reason. In fact, according to the traditions, sins take away the opportunity for the night and dawn supererogatory prayers. [3] In any case, the one who does not perform the optional prayers is not worthy of expecting virtues from God, just like someone who is waiting for the advent of the Reformer {muslih} (Imam al-Mahdi (‘a) ) while he himself is not reformed or righteous {salih}. The recommended prayers also compensate for the defects and shortcomings 

of the obligatory prayers. [1] A certain person asked the Imam (‘a): “My heart is not in my prayer and I do not benefit from the blessings of prayer. What should I do? ” The Imam (‘a) said: “After the obligatory prayers, perform the optional prayers as they compensate for the shortcomings of the former and lead to the acceptance of the obligatory prayers. ” It is on account of these effects and blessings that the saints of God paid much attention not only to the obligatory prayers but also to the optional prayers, and they used to keep aloof from those things that obstruct and disturb this religious wayfaring and spiritual ascension such as excessive eating, excessive talking, excessive sleeping, eating unlawful or unlawfully earned food, debauchery, and worldly engagements, which keep man away from worship and make prayer heavy for him. As the Qur’an says: 

﴿ ﻭَ ﺇِﻧﱠﱠﻬﺎ ﻟَﻜَﺒﻴﺮَﺓٌ ﺇِﻟﺎّ ﻋَﻠَﻰ ﺍﻟْﺨﺎﺷِﻌﻴﻦَ ﴾

 “And it (prayer) is indeed hard except for the humble. ” [2] 

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[1]: Bihar al-Anwar, vol. 77, p. 402. 

[2]: Surah an-Nisa’ 4: 139: “Those who take the faithless for allies instead of the faithful—do they seek honor with them? {If so,} indeed all honor belongs to Allah. ” 

[1]: Surah al-Baqarah 2: 45. 

[2]: Maqtal ash-Shams, p. 179. 

[3]: Bihar al-Anwar, vol. 83, p. 127. 

[1]: Tafsir Atib al-Bayan, vol. 1, p. 161. 

[2]: Surah al-Baqarah 2: 45. 

4. Training agent Although prayer is spiritual and religious communion whose aim is the remembrance of God, Islam seeks to implement this spirit (of communion) under the framework of a set of educative programs, and thus, it has set many requirements for it—i. e. requirements for the correctness of the prayer, requirements for its acceptance and requirements for its perfection. Cleanliness of the body and clothing, facing the qiblah, correct recital of the words, permissibility {mubah} of the place and clothing of the performer of prayer are some of the factors necessary for the correctness of prayer, 

which are related to the body of the performer and not his soul. However, Islam has framed this prayer in this manner so as to give lessons to the Muslims about hygiene, cleanliness, independence, and the observance of the rights of others. Just like concentration, complete devotion, acceptance of the leadership of the infallible Imams (‘a) and payment of those financial obligations such as khums [1] and zakat are requirements for the acceptance of prayer, so too are the performance of prayer at its earliest time, in the mosque and in congregation, that the performer of the prayer wears clean garments, applies perfume, brushes his teeth, and observes the order of the lines and the like are among the requirements for the perfection of prayer. A keen scrutiny of these requisites makes it clear that each one of them plays a key role in training human beings. Whichever direction we stand in prayer is toward God, as the Qur’an states: 

﴿ ﻓَﺄَﻳْﻨَﻤﺎ ﺗُﻮَﻟﱡﱡﻮﺍ ﻓَﺜَﻢﱠﱠ ﻭَﺟْﻪُ ﺍﻟﻠّﻪِ ﴾

 “So whichever way you turn, there is the face of Allah! ” [2] However, in order for Muslim society to understand that it must have a single direction and learn the lesson of unity and solidarity, everyone is ordered to face a single direction. But why is that direction toward the Ka‘bah? It is because the Ka‘bah is the first place to have been selected as a place for the worship of mankind

 ﴿ ﺇِﻥﱠﱠ ﺃَﻭﱠﱠﻝَ ﺑَﻴْﺖٍ ﻭُﺿِﻊَ ﻟِﻠﻨّﺎﺱِ ﻟَﻠﱠﱠﺬﻱ ﺑِﺒَﻜﱠﱠﺔَ ﻣُﺒﺎﺭَﻛًﺎ ﻭَ ﻫُﺪًﻯ ﻟِﻠْﻌﺎﻟَﻤﻴﻦَ ﴾

 “Indeed the first house to 

be set up for mankind is the one at Bakkah, [1] blessed and a guidance for all nations. ” [2] On one hand, the founder and custodians of the Ka‘bah throughout history have been prophets (‘a). Thus, standing facing the Ka‘bah is a sort of ideological solidarity throughout the ages. On the other hand, the Ka‘bah is the source of independence. It is because when the Muslims were still facing the Bayt al-Muqaddas, the qiblah of the Jews and Christians, the latter taunted the former, saying: “You are standing while facing our qiblah; why do you have no independence? ” The Qur’an thus states with utmost explicitness:

 ﴿ ﻓَﻮَﻝّ ِ ﻭَﺟْﻬَﻚَ ﺷَﻄْﺮَ ﺍﻟْﻤَﺴْﺠِﺪِ ﺍﻟْﺤَﺮﺍﻡِ ﻭَ ﺣَﻴْﺚُ ﻣﺎ ﻛُﻨْﺘُﻢْ ﻓَﻮَﻟﱡﱡﻮﺍ ﻭُﺟُﻮﻫَﻜُﻢْ ﺷَﻄْﺮَﻩُ ﻟِﺌَﻠﺎّ ﻳَﻜُﻮﻥَ ﻟِﻠﻨّﺎﺱِ ﻋَﻠَﻴْﻜُﻢْ ﺣُﺠﱠﱠﺔٌ ﴾ 

“Turn your face toward the Holy Mosque, and wherever you may be, turn your faces toward it, so that the people may have no argument against you. ” [3] In sum, the Ka‘bah is the source of independence, unity and solidarity, and these are the educative lessons of prayer. 5. Summoning up spirits! The market for hypnotism and summoning up spirits has flourished nowadays in the world, but our point is not those things. Our point is that we have to summon up our runaway soul toward the Creator through prayer and let this truant pupil be present in class. One of the blessings of prayer is the summoning up of the rebellious and runaway soul to the Presence of God. In the Munajat ash-Shakkin, Imam Zayn al-‘Abidin (‘a) complains in the Presence of God against his own soul, 

saying: “O God! I am complaining to You against a soul which is inclined toward carnal desires and is escaping from the truth. ” It is this soul that considers sin to be sweet and light to man, justifying it thus: “You will repent afterward anyway,” or “Others have also done these deeds. ” The soul is like a wanton child. If his father is not watchful of him, he will separate from his father and go wherever he wants, and in every moment he is susceptible to every kind of danger. The best way of controlling this rebellious soul is for man to summon it several times a day to the Presence of God and thereby remove its negligence and save it from drowning in the quagmire of material things. 

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[1]: Khums: literally means one-fifth. According to the Shi‘ah school of jurisprudence {fiqh}, this one-fifth tax is obligatorily levied on every adult Muslim who is financially secure and has surplus in his income out of annual savings, net commercial profits, and all movable and immovable properties which are not commensurable with the needs and social standing of the person. Khums is divided into two equal parts: the Share of the Imam {sahm al-Imam} and the Share of the Sayyids/Sadat (descendants of the Prophet) {sahm as-Sadat}. Accordingly, the Share of the Imam is to be paid to the living Imam, and in the period of Occultation, to the most learned living mujtahid who is the giver’s marja‘ at-taqlid {Source of Emulation}. The other half of the khums, the Share of the Sayyids/Sadat, is to be given to needy pious Sayyids who lack the resources for one’s year respectable living in consonance with their various statuses. For more information, see Sayyid Muhammad Rizvi, Khums: An Islamic Tax, http: //www. al-islam. org/beliefs/practices/khums. html [14]. 

[2]: Surah al-Baqarah 2: 115. 

[1]: Bakkah: the Holy Mosque or the city of Mecca, or the territory where they stand. {Q Trans. } 

[2]: Surah Al ‘Imran 3: 96. 

[3]: Surah al-Baqarah 2: 150. 

6. Guardianship {wilayah} over creation! Among the blessings of prayer and worship is that gradually man acquires dominance over the universe. First step: The Qur’an says:

 ﴿ ﺇِﻥْ ﺗَﺘﱠﱠﻘُﻮﺍ ﺍﻟﻠّﻪَ ﻳَﺠْﻌَﻞْ ﻟَﻜُﻢْ ﻓُﺮْﻗﺎﻧًﺎ﴾ 

“If you are wary of Allah, He shall appoint a criterion [1] for you. ” [2] In another place, it states: 

﴿ ﻳَﺠْﻌَﻞْ ﻟَﻜُﻢْ ﻧُﻮﺭًﺍ ﺗَﻤْﺸُﻮﻥَ ﺑِﻪِ ﴾ 

“And give you a light to walk by. ” [3] So, God-wariness {taqwa}—the most important aspect of which is servitude to God and prayer—is a step toward the acquisition of light {nur} and insight {basirah}. Second step: Those who accept divine guidance and are within the orbit of truth, God will enhance the guidance they possess:

 ﴿ ﻭَ ﺍﻟﱠﱠﺬﻳﻦَ ﺍﻫْﺘَﺪَﻭْﺍ ﺯﺍﺩَﻫُﻢْ ﻫُﺪًﻯ ﴾ 

“As for those who are {rightly} guided, He enhances their guidance. ” [4] Hence, their light and guidance shall not 

cease; rather, on account of the submission and servitude, they are always in a state of advancement and proximity {qurb} (to God) , and the radiance of their existence shines brighter. Third step: Since these individuals are exerting effort in the way of God, God will show them many paths leading toward perfection: 

﴿ ﻭَ ﺍﻟﱠﱠﺬﻳﻦَ ﺟﺎﻫَﺪُﻭﺍ ﻓﻴﻨﺎ ﻟَﻨَﻬْﺪِﻳَﻨﱠﱠﻬُﻢْ ﺳُﺒُﻠَﻨﺎ ﴾

 “As for those who strive in Us, We shall surely guide them in Our ways. ” [1] Fourth step: Whenever Satan makes an insinuation to them, they will immediately be reminded and ask forgiveness from Allah:

 ﴿ ﺇِﺫﺍ ﻣَﺴﱠﱠﻬُﻢْ ﻃﺎﺋِﻒٌ ﻣِﻦَ ﺍﻟﺸﱠﱠﻴْﻄﺎﻥِ ﺗَﺬَﻛﱠﱠﺮُﻭﺍ ﴾

 “When those who are God-wary are touched by a visitation (or insinuation) of Satan, they remember {Allah}. ” [2] Fifth step: Prayer is the best means for self-building and keeping aloof from indecency and evil: 

﴿ ﺇِﻥﱠﱠ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﺗَﻨْﻬﻰ ﻋَﻦِ ﺍﻟْﻔَﺤْﺸﺎﺀِ ﻭَ ﺍﻟْﻤُﻨْﻜَﺮِ ﴾ 

“Indeed the prayer prevents indecencies and wrongs. ” [3] After following these steps, man will acquire dominance over his soul. He harnesses it and will not be entangled by insinuations and desires. As a matter of fact, whenever the pressure of inner insinuation {waswasah} and outer taghut is intensified, he will again seek assistance through prayer and patience: 

﴿ ﻭَﺍﻟﺼﱠﱠﻠَﻮٰﺓِ ﺑِﺎﻟﺼﱠﱠﺒْﺮِ ﻭَﺍﺳْﺘَﻌِﻴﻨُﻮﺍ ﴾

 “And take recourse in patience and prayer. ” [4] Sixth step: God-wary {muttaqi} individuals, whose existence is illuminated with the divine light move a step forward with every prayer, for prayer is not repetition; it is an ascension. The stairs of a ladder are all similar, but every stair brings man to a higher stage. It is like someone 

who digs a well. Apparently, he is doing a repetitive task and is always digging, but in reality, with every strike that he makes, his well is becoming deeper. The rak‘ahs {cycles} of prayer are apparently repetitive, but in reality, they are stairs in climbing the ladder of perfection and for deepening gnosis {ma‘rifah} and faith {iman}. The performer of prayer does not allow his life to become a grazing land for Satan or to be dominated by him. In the Du‘a’ Makarim al-Akhlaq, Imam Zayn al-‘Abidin (‘a) asks this from God: “O Lord! If my life is a meadow for Satan, terminate it! ” Satan not only gives illusion and fancy but also crushes the soul of man under his feet and makes man negligent of the truth and the reality. Yes, the Holy Prophet (S) was awake even when he was asleep whereas we are asleep while awake and even while we are praying our souls are the victims of Satan and the imagination. As Mawlawi says: 

ﮔﻔﺖ ﭘﻴﻐﻤﺒﺮ ﻛﻪ ﻋَﻴﻨﺎﻯَ ﻳﻨﺎﻡ ﻟﺎ ﻳﻨﺎﻡ ﺍﻟﻘﻠﺐ ﻋﻦ ﺭﺏّ ﺍﻟﺎَﻧﺎﻡ ﭼﺸﻢ ﺗﻮ ﺑﻴﺪﺍﺭ ﻭ ﺩﻝ ﺭﻓﺘﻪ ﺑﻪ ﺧﻮﺍﺏ ﭼﺸﻢ ﻣﻦ ﺧﻔﺘﻪ، ﺩﻟﻢ ﺩﺭ ﻓﺘﺢ ﺑﺎﺏ

 The Prophet said, “My two eyes are asleep while my heart doesn’t sleep and forget the Lord of the creatures. Your eyes are awake and the heart fell asleep. My eyes are asleep while my heart is looking for the opening door. ” In another place, he says:

 ﮔﻔﺖ ﭘﻴﻐﻤﺒﺮ ﻛﻪ ﺩﻝ، ﻫﻤﭽﻮﻥ ﭘﺮﻯ ﺍﺳﺖ ﺩﺭ ﺑﻴﺎﺑﺎﻧﻰ ﺍﺳﻴﺮ ﺻَﺮﺻﺮﻯ ﺍﺳﺖ ﺑﺎﺩ، ﭘَﺮ ﺭﺍ ﻫﺮ ﻃﺮﻑ ﺭﺍﻧَﺪ ﮔﺰﺍﻑ ﮔﻪ 

ﭼﭗ ﻭ ﮔﻪ ﺭﺍﺳﺖ ﺑﺎ ﺻﺪ ﺍﺧﺘﻠﺎﻑ

 The Prophet said that the heart is like a feather, which is captured in a desert by a wind. The wind shoots away the feather to every corner vainly. Sometimes to the left and sometimes to the right with a hundred difference. If this soul is not bridled, every moment it can draw man toward corruption:

 ﴿ ﺇِﻥﱠﱠ ﺍﻟﻨﱠﱠﻔْﺲَ َﻟﺄَﻣّﺎﺭَﺓٌ ﺑِﺎﻟﺴﱡﱡﻮﺀِ ﺇِﻟﺎّ ﻣﺎ ﺭَﺣِﻢَ ﺭَﺑّﻲ ﴾

 “For the {carnal} soul indeed prompts {men} to evil, except inasmuch as my Lord has mercy. ” [1] For this reason, the Qur’an regards paradise as exclusive for those who have no desire for dominance and corruption not only in words but also in the heart. [2] And for those who prevent their souls from following their desires, paradise shall be their abode. [3] The saints of God are the rulers {hukama’} over their minds and thoughts and not condemned {mahkumin} by them. As a result of their servitude to God, they have such guardianship {wilayah} and dominance {sultah} over their souls that they do not allow even an insinuation {waswasah} to enter their hearts. 

ﻣﻦ ﭼﻮ ﻣﺮﻍ ﺍﻭﺟﻢ، ﺍﻧﺪﻳﺸﻪ ﻣﮕﺲ ﻛﻰ ﺑﻮﺩ ﺑﺮ ﻣﻦ ﻣﮕﺲ ﺭﺍ ﺩﺳﺘﺮﺱ

 I am like a bird, He is like Jamshid, and the thought over the fly. When can I have access over the fly? After man attains light, cognition and awareness; controls the soul through gnostic, zealous and conscious prayers; sets his soul toward the pleasure of God; and acquires guardianship and dominance over his soul, he will also acquire dominance over creation. His supplications

will be effective and he can perform divine works. The miracles of the prophets (‘a) are the same authority over creation and mastery over nature, which they performed with divine permission. They are thus saying: 

ﺍﻟﻌُﺒﻮﺩﻳّﺔُ ﺟُﻮﻫِﺮﺓ ﻛُﻨﻬﻬﺎ ﺍﻟﺮّﺑﻮﺑﻴّﺔ.

 “Servitude {‘ubudiyyah} is a gem that brings about lordship {rububiyyah}. ” It refers to the dominance over the creation which results from servitude to God. It is recorded in the hadith that God says: “Through optional and recommended acts, man gets nearer to Me step by step until such a time that he becomes My beloved {mahbub} and once he attains this station, I will become his eyes, ears, tongue, and hand, and all his actions will become divine and purposeful. He will reach a point where like Hadrat Ibrahim (Abraham) (‘a) , he will say: 

﴿ ﺇِﻥﱠﱠ ﺻَﻠﺎﺗﻲ ﻭَ ﻧُﺴُﻜﻲ ﻭَ ﻣَﺤْﻴﺎﻱَ ﻭَ ﻣَﻤﺎﺗﻲ ﻟِﻠّﻪِ ﺭَﺏّ ِ ﺍﻟْﻌﺎﻟَﻤﻴﻦَ ﴾

 “Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds. ” [1] 

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[1]: That is, a knowledge which will enable you to distinguish between truth and falsehood. {Q Trans. } 

[2]: Surah al-Anfal 8: 29. 

[3]: Surah al-Hadid 57: 28. 

[4]: Surah Muhammad 47: 17. 

[1]: Surah ‘Ankabut 29: 69. 

[2]: Surah al-A‘raf 7: 201. 

[3]: Surah al-‘Ankabut 29: 45. 

[4]: Surah al-Baqarah 2: 45. 

[1]: Surah Yusuf 12: 53. 

[2]: Surah al-Qasas 28: 83: “This is the abode of the Hereafter which We shall grant to those who do not desire to domineer in the earth nor to cause corruption, and the outcome will be in favor of the God-wary. ” 

[3]: Surah an-Nazi‘at 79: 40-41: “But as for him who is awed to stand before his Lord and forbids the soul from {following} desire, his refuge will indeed be paradise. ” 

[1]: Surah al-An‘am 6: 162. 

The visage of prayer 

Whatever can be said and written about prayer would still not be enough to fully describe it. How could it be possible to express in a few words the pillar of religion, the banner of Islam, the reminiscence of religions and prophets, and the pivot of the acceptance of all deeds? • Prayer is the program for every morning and evening. In the morning the first obligatory word is prayer and in the evening the last obligation is prayer. So, the beginning and the conduct of every day 

is through remembrance and for the sake of God. • Prayer is the secret of the one who—wherever he is and whoever he is, whether traveling or not, on the ground or in the air, whether in poverty or in affluence—is subservient to Him and not to other than Him. • Prayer is the practical ideology of the Muslim in which he expresses his beliefs, ideas, aspirations, and models. • Prayer means strengthening values and preventing the disintegration of the personality of individuals and members of the society in the same way that if the materials of a building are weak, the building will collapse. • The call to prayer {adhan} is the clarion of monotheism {tawhid}, which summons the scattered soldiers of Islam in a single line and under a single banner, and places them behind a just leader {imam}. • The imam of the congregation {jama‘ah} is one person so as to serve as a clue that the imam of the society {jami‘ah} should also be one person so as to have centralization in the conduct of affairs. • The imam of the congregation is supposed to attend to the weakest among the people, and this is a lesson that in decision-making, the deprived class of the society must be attended to. While praying, when the Messenger of Allah (S) heard the cry of a child, he hurriedly performed the prayer so that in case the mother of the child had ever participated in prayer, she could quickly attend to the needs of 

her child! [1] • The first command after the creation of man was the command for prostration addressed to the angels: “Prostrate before Adam (Adam)! ” [2] • The first place on earth that surfaced and became dry was the site of worship (Mecca and the Ka‘bah). [3] • The first task done by the Messenger of Allah (S) after his emigration {hijrah} to Medina was the construction of a mosque. • Prayer is both the enjoinment of what is good {amr bi’l-ma‘ruf} and the forbiddance of what is evil {nahyi ‘ani’l-munkar}. We say every day in the adhan and iqamah: “Come to prayer; come to (the means of) success; come to the best of deeds. ” That is, of all affairs, the best deed is prayer. Also, prayer keeps man away from corruption and indecency:

 ﴿ ﺇِﻥﱠﱠ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﺗَﻨْﻬﻰ ﻋَﻦِ ﺍﻟْﻔَﺤْﺸﺎﺀِ ﻭَ ﺍﻟْﻤُﻨْﻜَﺮِ ﴾

 “Indeed the prayer prevents indecencies and wrongs. ” [4] • Prayer consists of movements which have emanated from consciousness and cognition. It is through the cognition of God that by His order, for His sake and because of zeal for Him, we stand in prayer, and thus, the Qur’an has prohibited us from praying while in a state of drunkenness [5] and indolence [6] so that whatever we recite in prayer must be with consciousness and attention. • Prayer gives awareness. The Jum‘ah prayer is held every Friday of the week and prior to it two sermons {khutbahs} are delivered. These two sermons are made in lieu of two rak‘ahs of prayer, and in a sense, are part of 

the prayer. According to Imam ar-Rida (‘a) , the sermons must inform the people of all the issues in the world. [1] Listening to the sermons and then praying means being informed and then praying. • Prayer means exit from one’s self and soaring toward God. The Qur’an says in this regard:

 ﴿ ﻭَ ﻣَﻦْ ﻳَﺨْﺮُﺝْ ﻣِﻦْ ﺑَﻴْﺘِﻪِ ﻣُﻬﺎﺟِﺮًﺍ ﺇِﻟَﻰ ﺍﻟﻠّﻪِ ﻭَ ﺭَﺳُﻮﻟِﻪِ ﺛُﻢﱠﱠ ﻳُﺪْﺭِﻛْﻪُ ﺍﻟْﻤَﻮْﺕُ ﻓَﻘَﺪْ ﻭَﻗَﻊَ ﺃَﺟْﺮُﻩُ ﻋَﻠَﻰ ﺍﻟﻠّﻪِ ﴾

 “And whoever leaves his home migrating toward Allah and His Apostle, and is then overtaken by death, his reward shall certainly fall on Allah. ” [2] Imam Khomeini says: Migration {hijrah} from the abode of the heart to God is one of the manifestations of this verse. Migration from self-admiration, self-centeredness and self-conceit toward worship of God, love of God and God-wariness is the greatest of migrations. [3] • Prayer is in the rank {manzilah} of the Greatest Name of Allah {ism al-a‘zam}, nay it is the Great Name of Allah itself! • In prayer, the honor {‘izzah} of the Lord {rabb} and the lowliness {dhillah} of the servant {‘abd} is manifested, and this station is already sublime. • Prayer is the banner of Islam. Just as a banner is a symbol, prayer is the symbol and the emblem of Islam. Just as a flag is respected, and insulting it is tantamount to insulting a nation and country, insulting and neglecting prayer also means insulting and neglecting the religion as a whole. Just as hoisting the flag is a sign of political vitality and military prowess, performance of prayer is

also the same. 

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[1]: Bihar al-Anwar, vol. 88, pp. 41, 93. 

[2]: Surah al-Baqarah 2: 34: “And when We said to the angels, ‘Prostrate before Adam,’ they prostrated, except Iblis: he refused and acted arrogantly, and he was one of the faithless. ” 

[3]: Surah Al ‘Imran 3: 96: “Indeed the first house to be set up for mankind is the one at Bakkah, blessed and a guidance for all nations. ” 

[4]: Surah al-‘Ankabut 29: 45. 

[5]: Surah an-Nisa’ 4: 43: “O you who have faith! Do not approach prayer when you are intoximated, {not} until you know what you are saying. ” 

[6]: Surah an-Nisa’ 4: 142: “When they (hypocrites) stand up for prayer, they stand up lazily, showing off to the people and not remembering Allah except a little. ” 

[1]: Bihar al-Anwar, vol. 89, p. 201. 

[2]: Surah an-Nisa’ 4: 100. 

[3]: Sirr as-Salah, p. 12. 

Prayer and the Qur’an In many cases, the Qur’an and prayer have been mentioned together such as in this verse: 

﴿ ﻳَﺘْﻠُﻮﻥَ ﻛِﺘﺎﺏَ ﺍﻟﻠّﻪِ ﻭَ ﺃَﻗﺎﻣُﻮﺍ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﴾

 “Indeed those who recite the Book of Allah and maintain the prayer. ” [1] And in another place, it states:

 ﴿ ﻭَ ﺍﻟﱠﱠﺬﻳﻦَ ﻳُﻤَﺴﱢﱢﻜُﻮﻥَ ﺑِﺎﻟْﻜِﺘﺎﺏِ ﻭَ ﺃَﻗﺎﻣُﻮﺍ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﴾ 

“As for those who hold fast to the Book and maintain the prayer. ” [2] Sometimes, one attribute has been mentioned for prayer and the Qur’an, just as the word ‘remembrance’ {dhikr} has also been mentioned for the Qur’an:

 ﴿ ﺇِﻧﱠﱠﺎ ﻧَﺤْﻦُ ﻧَﺰﱠﱠﻟْﻨَﺎ ﺍﻟﺬِّﻛْﺮَ ﻭَﺇِﻧﱠﱠﺎ ﻟَﻪُ ﻟَﺤَﺎﻓِﻈُﻮﻥَ ﴾

 “Indeed We have sent down the Reminder and indeed We will preserve it. ” [3] In addition, the philosophy of prayer has also been mentioned as ‘remembrance’:

 ﴿ ﻭَﺃَﻗِﻢِ ﺍﻟﺼﱠﱠﻠَﺎﺓَ ﻟِﺬِﻛْﺮِﻱ ﴾

 “And maintain the prayer for My remembrance. ” [4] What is interesting is that sometimes instead of the word ‘prayer’ {salah}, the word ‘recital’ {qur’an} has been mentioned, such as in this verse:

 ﴿ ﺇِﻥﱠﱠ ﻗُﺮْﺁﻥَ ﺍﻟْﻔَﺠْﺮِ ﻛﺎﻥَ ﻣَﺸْﻬُﻮﺩًﺍ ﴾

 “Indeed the dawn recital is attended {by angels}. ” [5] It is said that what is meant by the ‘dawn recital’ {qur’an al-fajr} is the dawn prayer {salah as-subh}. Apart from the fact that the recital of the Qur’an in the form of Surah al-Fatihah and another surah is one of the obligatory parts of the prayer, prayer is discussed in most surahs {suwar} of the Qur’an including both the longest surah (Surah al-Baqarah, n. 2) and the shortest surah (Surah al-Kawthar, n. 108). 

-A Commentary on Prayer

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[1]: Surah al-Fatir (or al-Mala’ikah) 35: 29. 

[2]: Surah al-A‘raf 7: 170. 

[3]: Surah al-Hijr 15: 9. 

[4]: Surah Ta Ha 20: 14. 

[5]: Surah al-Isra’ 17: 78. 

Prayer and qisas! The law on qisas [6] is discussed not only in Islam but in all divine

religions according to which the punishment for a person who cuts somebody’s ear is to cut his ear and the penalty of one who breaks somebody’s tooth is to break his tooth as well, in order to implement justice. One of the cases of qisas is that the hand of a thief must be amputated. But only four fingers are to be amputated and the palm of his hand should not be included; for, the Qur’an says:

 ﴿ ﻭَﺃَﻥﱠﱠ ﺍﻟْﻤَﺴَﺎﺟِﺪَ ﻟِﻠﱠﱠﻪِ ﻓَﻠﺎ ﺗَﺪْﻋُﻮﺍ ﻣَﻊَ ﺍﻟﻠﱠﱠﻪِ ﺃَﺣَﺪًﺍ ﴾ 

“The places of worship belong to Allah, so do not invoke anyone along with Allah. ” [1] This is because at the time of prostration {sujud} in prayer, he has to put the palm of his hand on the ground. Thus, concerning the penalty for theft, the issue of prayer and prostration must be taken into account and the palm of his hand should not be amputated, so even a thief’s right of worship is respected! 

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[6]: Qisas (literally means retribution or retaliation) in the Islamic jurisprudence is to be executed against a criminal who committed such crime as murder, amputation of a body limb, or laceration and beating according to legal decree when the victim or his guardians seek retribution in lieu of receiving a fine or blood money. {Trans. } 

[1]: Surah al-Jinn 72: 18. 

Worship {‘ibadah} and guardianship {wilayah} Worship {‘ibadah} has value when it is not superficial. In fact, it should be associated with cognizance of the heavenly leader and his guardianship {wilayah} and associated with humility and its particular disciplines. Hadrat ‘Ali (‘a) was encumbered by a group of holier-than-thou prayer performers who were known in history under the labels, Mariqun and Khawarij. [2] They were those whose foreheads were calloused on account of long and frequent prostrations in prayer. Yet, they revolted against ‘Ali (‘a) and unsheathed their swords against him. We also read in the hadiths that when the Imam

of the Time (‘a) would appear, a group of mosques will act against him. Do not imagine that those who had gone to Karbala’ to kill Imam al-Husayn (‘a) were all neglectors of prayer {tarik as-salah}. In fact, they used to even attend congregational prayers! Mu‘awiyah and Yazid themselves were mosque-goers! Yes, worship, which is associated with ignorance {jahalah}, regards killing the most devoted worshipper {‘abid} among mankind as the greatest form of worship, and goes to kill ‘Ali (‘a) on the Night of Power {laylah al-qadr} with the aim of seeking nearness to Allah! Not only prayer but in fact all other forms of worship should be associated with cognizance of the leader of truth and obedience to him. It has been stated in the traditions that God has made Hajj obligatory so that the people could gather around His House and establish communication with the infallible Imams (‘a) at this center of gathering. Nowadays, however, millions of people gather around the Ka‘bah but because they have no divine leader they have been splintered, and in spite of having this center of unity and economic leverage, they still suffer setbacks from a handful of Jews! Yes, Islam is a totality which is indivisible. Prayer without the acknowledgment of guardianship {wilayah} is unacceptable. Prayer without the payment of zakah is invalid. In the same manner, alms-giving without the performance of prayer is nullified. The precepts of Islam are like limbs of a body none of which can replace the other. The eye can neither 

assume the function of the ear nor can the ear assume the function of the hand. In Islam also, the performance of prayer cannot replace the payment of zakat. In the same manner, neither of the two can be substituted for jihad and struggle in the way of God. Rather, the aggregate of them is Islam. 

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[2]: The Kharijites {khawarij} or al-Mariqun (a name given to them by Imam ‘Ali and meaning “those who missed the truth of religion”) were a group of quasi-holy, narrow-minded Muslims who were originally followers of Imam ‘Ali and fought alongside him at the Battle of Siffin. Initially they supported arbitration, pushing Imam ‘Ali to accept it; however, later they revolted against it arguing that because God was the only true arbitrator, Imam ‘Ali and those who agreed with him in the arbitration were not simply wrong; they were in fact unbelievers, hence they could have no dealings with them.

On Imam ‘Ali’s return to Iraq from Siffin, this group seceded from his army and set up camp on the banks of the Nahrawan canal. The Kharijites (or seceders) became a fierce group who believed that they were the only true Muslims, and as such they began terrorizing people whom they regarded as unbelievers. Imam ‘Ali was at first able to talk to them and persuade some of them to cease their hostilities, but eventually he was forced to take up arms against them. In 659 CE he attacked their army under the leadership of ‘Abdullah ibn Wahab al-Rasibi at Nahrawan almost annihilating them. Nahrawan was the third and last battle Imam ‘Ali engaged in with his internal enemies. {Trans. } 

Prayer and leadership If the prayer is only conducted by the divine leaders, the tentacles of oppression and the taghut would be shattered. The ‘Id {feast} prayer of Imam ar-Rida (‘a) commenced with such grandeur and majesty that the oppressive government itself trembled and understood that if they allowed this prayer to be completed, the ‘Abbasid rule would also come to an end. Thus, Ma’mun ordered the Imam (‘a) to be taken into custody along the way. The reason why the prayers of Muslims today are ineffective is that only a part of the injunctions of the Qur’an are practiced while other parts are forgotten. In this regard, the Qur’an states: 

﴿ ﻭَ ﺃَﻗﻴﻤُﻮﺍ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﻭَ ﺁﺗُﻮﺍ ﺍﻟﺰﱠﱠﻛﺎﺓَ ﻭَ ﺃَﻃﻴﻌُﻮﺍ ﺍﻟﺮﱠﱠﺳُﻮﻝَ ﴾

 “Maintain the prayer and give the zakat, and obey the Apostle. ” [1] Today, however, some people perform prayers but do not give zakah. They are also those who say their prayers and give zakah but accept the guardianship {wilayah} of infidels {kuffar}. In other words, they have faith in God but they do not deny the taghut. This is defective faith. God says:

 ﴿ ﻓَﻤَﻦْ ﻳَﻜْﻔُﺮْ ﺑِﺎﻟﻄّﺎﻏُﻮﺕِ ﻭَ ﻳُﺆْﻣِﻦْ ﺑِﺎﻟﻠّﻪِ ﻓﻘﺪ ﺍﺳﺘَﻤْﺴَﻚَ ﺑِﺎﻟْﻌُﺮْﻭَﺓِ ﺍﻟْﻮُﺛْﻘﻰ ﴾ 

“So 

one who disavows the Rebels {taghut} and has faith in Allah has held fast to the firmest handle. ” [1] That is, both the disavowal of the taghut and faith in God are required. Yet, nowadays Muslims have forgotten the declaration of disavowal of the taghuts and infidels. So, concerning those who turn to the taghut, the Qur’an states: 

﴿ ﺃَ ﻟَﻢْ ﺗَﺮَ ﺇِﻟَﻰ ﺍﻟﱠﱠﺬﻳﻦَ ﻳَﺰْﻋُﻤُﻮﻥَ ﺃَﻧﱠﱠﻬُﻢْ ﺁﻣَﻨُﻮﺍ ﴾

 “Have you not regarded those who claim that they believe…? ” [2] 

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[1]: Surah an-Nur 24: 56. 

[1]: Surah al-Baqarah 2: 256. 

[2]: Surah an-Nisa’ 4: 60. 

The degrees of worship {‘ibadah} If we ask a child why he loves his father and mother, he will reply that it is because they buy him candies, clothes and shoes! But if we ask an adolescent why he loves his parents, he will say: “It is because my parents are the symbol of my identity and personality, and they are kind and sympathetic to me. ” As the child grows older, fondness and appreciation for parents increases and he no longer thinks about shoes and such things. Many children regard rendering services to their parents as a means to their own perfection and nearness {qurb} to Allah, and they think beyond material things. Worship and devotion to God is also like that. Each person worships God for a particular reason. Worship has various stages: First step: Some people worship God to express gratitude to Him for His graces. In addressing the common people, the Qur’an states: 

﴿ ﻓَﻠْﻴَﻌْﺒُﺪُﻭﺍ ﺭَﺏﱠﱠ ﻫَﺬَﺍ ﺍﻟْﺒَﻴْﺖِ ٭ ﺍﻟﱠﱠﺬِﻱ ﺃَﻃْﻌَﻤَﻬُﻢْ ﻣِﻦْ ﺟُﻮﻉٍ ﻭَﺁﻣَﻨَﻬُﻢْ ﻣِﻦْ ﺧَﻮْﻑٍ ﴾

 “Let them worship the Lord of this House, who has fed them {and saved them} from hunger, 

and secured them from fear. ” [1] The first step (stage or degree) of worship, which we shall call ‘worship for gratitude’, is exactly like the child’s love for his parents—it is because of their purchase of candies, clothes and shoes that he loves them! Second step: At this stage, man worships God due to the effects and blessings of worship and they pay attention to the spiritual and religious effects of prayer. As the Qur’an discloses:

 ﴿ ﺇِﻥﱠﱠ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﺗَﻨْﻬﻰ ﻋَﻦِ ﺍﻟْﻔَﺤْﺸﺎﺀِ ﻭَ ﺍﻟْﻤُﻨْﻜَﺮِ ﴾ 

“Indeed the prayer prevents indecencies and wrongs. ” [2] This stage of worship which we call ‘worship for advancement’ is similar to the love of the adolescent for his parents—he pays respect to them as they have been his tutors and trainers and have protected him from deviations and dangers. Third step: This is a higher step or stage of worship. God says to Hadrat Musa (Moses) (‘a):

 ﴿ ﻭَﺃَﻗِﻢِ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﻟِﺬِﻛْﺮِﻱ ﴾ 

“And maintain the prayer for My remembrance. ” [3] Hadrat Musa (‘a) performs prayer not because of food and water; it is not because of protection from corruption and wrongdoings either; for, he was essentially far from gluttony and misdeeds. He is among the great prophets {ulu’l-‘azm}, [4] and he says his prayer for the sake of love for God and remembrance of Him. For the saints of God, love for God is the best reason for worship. Yes, there are children who sit in the front of a religious assembly {majlis} along with the adults so that they would be better entertained or served with p: 39 

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refreshments better! But there are also individuals who sit along with the adults so as to receive more spiritual benefit from them and they are concerned with entertainment or refreshments. For them, this very fondness of the scholars is a value in itself. Fourth step: This stage, which is the highest and the most superior stage of worship, is not for gratitude, advancement and enthusiasm; rather, it is for the sake of nearness {qurb}—nearness to God. We have four verses in the Qur’an which make the performance of prostration {sujud} incumbent on the one who recites any of them. One of these verses mentions the same issue of nearness {qurb} to Allah through worship. The Qur’an states: 

﴿ ﻭَﺍﺳْﺠُﺪْ ﻭَﺍﻗْﺘَﺮِﺏْ ﴾ 

“But prostrate and draw near {to Allah}. ” [1] Worship has various degrees and stages which are different from each other depending upon the spiritual degree and faith of the individual. 

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[1]: Surah al-Quraysh 106: 3-4. 

[2]: Surah al-‘Ankabut 29: 45. 

[3]: Surah Ta Ha 20: 14. 

[4]: Ulu’l-‘azm: literally, resolute figures or men of decision. {Trans. } 

[1]: Surah al-‘Alaq 96: 19. 

The visage of worship {‘ibadah} • Worship {‘ibadah} and servitude {‘ubudiyyah} brought the Messenger of Allah (S) to ascension {mi‘raj}: 

﴿ ﺳُﺒْﺤَﺎﻥَ ﺍﻟﱠﱠﺬِﻱ ﺃَﺳْﺮَﻯ ﺑِﻌَﺒْﺪِﻩِ ﻟَﻴْﻠﺎً ﻣﱢﱢﻦَ ﺍﻟْﻤَﺴْﺠِﺪِ ﺍﻟْﺤَﺮَﺍﻡِ ﺇِﻟَﻰ ﺍﻟْﻤَﺴْﺠِﺪِ ﺍﻟﺄَﻗْﺼَﻰ ﴾

 “Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque. ” [2] • Worship paves the ground for the descent of angels: 

﴿ ﻭَﺇِﻥْ ﻛُﻨْﺘُﻢْ ﻓِﻲ ﺭَﻳْﺐٍ ﻣِﻤﱠﱠﺎ ﻧَﺰﱠﱠﻟْﻨَﺎ ﻋَﻠَﻰ ﻋَﺒْﺪِﻧَﺎ ﴾

 “We have sent down (the revelation through angels) to Our servant. ” [3] • Worship causes the supplication of man to be granted, for prayer is the covenant of God [4] and whoever fulfills the covenant of God, God in turn will also fulfill his covenant: 

﴿ ﺃَﻭْﻓُﻮﺍ ﺑِﻌَﻬْﺪﻱ ﺃُﻭﻑِ ﺑِﻌَﻬْﺪِﻛُﻢْ ﴾

 “And fulfill My covenant that I may fulfill your covenant. ” [1] • The person who does not worship God is more abject than stones and other inanimate objects, for the Qur’an reveals: 

﴿ ﻭَ ﺇِﻥﱠﱠ ﻣِﻨْﻬﺎ ﻟَﻤﺎ ﻳَﻬْﺒِﻂُ ﻣِﻦْ ﺧَﺸْﻴَﺔِ ﺍﻟﻠّﻪِ ﴾

 “And indeed there are some of them (stones) that fall for the fear of Allah. ” [2] This is while some people do not submit to the Fountainhead and Creator of the universe. • Worship is the symbol of the will power and the personality of man. The person who is in the midst of his own desires and instincts, if he would wish and decide to move toward God, that act is valuable. If not, the angels who have no desire {shahwah} and wrath {ghadab} are perpetually in the state of worship. • Worship makes the most unknown person on the earth the most renowned person in heaven. • Worship links the small island of man to the Spring of existence. • Worship means to take a glance at all of existence from above. • Worship means the blossoming of the dormant, mystical and spiritual faculties in man’s being. • Worship is a value acquired by man through resolution and will power. It is different from value attained because of family status or because of innate talents which are inborn and not acquired by choice. • Worship is the renewal of allegiance to God and the new fostering of spiritual life. • Worship is the barrier to sin and the extinguisher of its effects. It is remembrance and 

consciousness of God that prevents man from committing sin, and not man’s knowledge of the sin. • Worship is filling the vessel of the soul with the remembrance of God, which if it is filled with other than Him, is an act of injustice to the essence of humanity. • Worship is so valuable for the earthly ground in that entrance to this sacred ground without ritual purity is not permissible, such as entrance to the mosque, the Ka‘bah and Quds. • Worship and servitude to God is itself a value even if our supplications and requests are not granted. • Worship is expressed both in the state of happiness and sadness. When God gives the glad tidings of Kawthar to His Prophet (S) , He exhorts him to pray: 

﴿ ﺇِﻧﱠﱠﺎ ﺃَﻋْﻄَﻴْﻨَﺎﻙَ ﺍﻟْﻜَﻮْﺛَﺮَ ٭ ﻓَﺼَﻞِّ ﻟِﺮَﺑِّﻚَ ﻭَﺍﻧْﺤَﺮْ ﴾

 “Indeed We have given you abundance. So pray to your Lord. ” [1] God also enjoins prayer in facing difficulties and painful events:

 ﴿ ﻭَﺍﺳْﺘَﻌِﻴﻨُﻮﺍْ ﺑِﺎﻟﺼﱠﱠﺒْﺮِ ﻭَﺍﻟﺼﱠﱠﻠﺎَﺓِ ﴾ 

“And take recourse in patience and prayer. ” [2] 

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[2]: Surah al-Isra’ (or Bani Isra’il) 17: 1. 

[3]: Surah al-Baqarah 2: 23. 

[4]: Surah Ya Sin 36: 60-61:

﴿ ﺃَ ﻟَﻢْ ﺃَﻋْﻬَﺪْ ﺇِﻟَﻴْﻜُﻢْ ﻳﺎ ﺑَﻨﻲ ﺁﺩَﻡَ ﺃَﻥْ ﻟﺎ ﺗَﻌْﺒُﺪُﻭﺍ ﺍﻟﺸﱠﱠﻴْﻄﺎﻥَ ﺇِﻧﱠﱠﻪُ ﻟَﻜُﻢْ ﻋَﺪُﻭٌّ ﻣُﺒﻴﻦٌ ﻭَ ﺃَﻥِ ﺍﻋْﺒُﺪُﻭﻧﻲ ﻫﺬﺍ ﺻِﺮﺍﻁٌ ﻣُﺴْﺘَﻘﻴﻢٌ ﴾

“Did I not exhort you, O children of Adam, saying, ‘Do not worship Satan. He is indeed your manifest enemy. Worship Me. That is the straight path’? ” 

[1]: Surah al-Baqarah 2: 40. 

[2]: Surah al-Baqarah 2: 74. 

[1]: Surah al-Kawthar 108: 1-2. 

[2]: Surah al-Baqarah 2: 45. 

Prayers that relieve difficulty

 Whenever we encounter difficulty or want to ask for something, Islam enjoins us to pray to God particularly for the removal of our difficulty or the granting of our request. At this point, it is appropriate to mention one example of these prayers: 

The prayer of Ja‘far at-Tayyar Ja‘far at-Tayyar was a brother of Hadrat ‘Ali (‘a) who, during the emigration {hijrah} to Abyssinia, was able through his apt argument and behavior to draw the attention of King Negus and many others toward Islam, and to become the pioneer of Islamic propagation p: 42 

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in the continent of Africa. During the Battle of Mu’tah, he lost both his hands in the way of God and in lieu of hands God gave him two wings in paradise. He, therefore, became well-known as at-tayyar {the winged one}. When Ja‘far went to Medina from Abyssinia, the Prophet (S) said: “Would you like me to offer you a precious gift? ” The people imagined that the Prophet (S) would give him a certain amount of gold or silver and thus they thronged forward in order to see the Prophet’s (S) gift. But the Prophet (S) said: “I shall teach you a prayer as a gift which, if you perform it daily, it will be better for you than the whole world and what is in it, and if you perform it every day, every Friday, every month or every year, God will forgive your sins during the interval of the two prayers (even if it is an interval of one year). [1] Imam as-Sadiq (‘a) said: “Whenever you have a problem or something to ask, supplicate after saying the prayer of Ja‘far (at-Tayyar) {salah ja‘far} and it will be granted, God willing. ” This prayer has been narrated with reliable Sunni and Shi‘ah chains of transmission {isnad}, and it has acquired the name, Iksir al-A‘zam and Kibriyyah al-Ahmar. [2] The manner of performing this prayer has been recorded in the first part of Mafatih al-Jinan [3] under the deeds {a‘mal} for Friday after the prayers of the infallible Imams (‘a). Of course, this prayer is one 

of the tens of recommended {mustahabb} prayers for the removal of difficulties which have been transmitted. Recently, a book entitled, Namaz-ha-ye Mustahabb {Recommended Prayers}, has been written, which has mentioned approximately 350 recommended prayers with their particular names and manner of performance. This diversity itself attests to the importance of prayer, and a prayer for every occasion has been recorded. 

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[1]: Bihar al-Anwar, vol. 18, p. 421. 

[2]: Bihar al-Anwar, vol. 91, “Bab Fadl Salah Ja‘far. ” 

[3]: Mafatih al-Jinan {Keys to the Gardens of Paradise}: a standard manual of Shi‘i devotion containing the supplicatory prayers of the infallible Imams (‘a) as well as formulae for recitation at particular times or during visitation of the tombs of the Imams (‘a) , complied from Bihar al-Anwar {Oceans of Lights} and other sources by Shaykh ‘Abbas al-Qummi, a scholar of vast learning who died in Najaf in 1940. {Trans. } 

The sanctity of prayer The sanctity of prayer is such that it has been recommended that the time for the execution of some deeds such as making a vow {qasam} or giving testimony {shahadah} should be after the recitation of prayers. In Surah al-Ma’idah 5: 106, the Qur’an states: 

﴿ ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺷَﻬَﺎﺩَﺓُ ﺑَﻴْﻨِﻜُﻢْ ﺇِﺫَﺍ ﺣَﻀَﺮَ ﺃَﺣَﺪَﻛُﻢُ ﺍﻟْﻤَﻮْﺕُ ﺣِﻴﻦَ ﺍﻟْﻮَﺻِﻴﱠﱠﺔِ ﺍﺛْﻨَﺎﻥِ ﺫَﻭَﺍ ﻋَﺪْﻝٍ ﻣِﻨْﻜُﻢْ ﺃَﻭْ ﺁﺧَﺮَﺍﻥِ ﻣِﻦْ ﻏَﻴْﺮِﻛُﻢْ ﺇِﻥْ ﺃَﻧْﺘُﻢْ ﺿَﺮَﺑْﺘُﻢْ ﻓِﻲ ﺍﻟﺄﺭْﺽِ ﻓَﺄَﺻَﺎﺑَﺘْﻜُﻢْ ﻣُﺼِﻴﺒَﺔُ ﺍﻟْﻤَﻮْﺕِ ﺗَﺤْﺒِﺴُﻮﻧَﻬُﻤَﺎ ﻣِﻦْ ﺑَﻌْﺪِ ﺍﻟﺼﱠﱠﻠﺎﺓِ ﻓَﻴُﻘْﺴِﻤَﺎﻥِ ﺑِﺎﻟﻠﱠﱠﻪِ ﺇِﻥِ ﺍﺭْﺗَﺒْﺘُﻢْ ﻟﺎ ﻧَﺸْﺘَﺮِﻱ ﺑِﻪِ ﺛَﻤَﻨًﺎ ﻭَﻟَﻮْ ﻛَﺎﻥَ ﺫَﺍ ﻗُﺮْﺑَﻰ ﻭَﻟﺎ ﻧَﻜْﺘُﻢُ ﺷَﻬَﺎﺩَﺓَ ﺍﻟﻠﱠﱠﻪِ ﺇِﻧﱠﱠﺎ ﺇِﺫًﺍ ﻟَﻤِﻦَ ﺍﻟﺂﺛِﻤِﻴﻦَ ﴾

 “O you who have faith! The witness between you, when death approaches any of you, while making a bequest, shall be two fair men from among yourselves—or two from among others, [1] if you are journeying in the land and the affliction of death visits you. You shall detain the two of them after prayer, and, if you have any doubt, they shall vow by Allah, ‘We will not sell it for any gain, even if it were a relative, nor will we conceal the testimony of Allah, for then we would indeed be among the

sinners’. ” [1] It is widely practiced nowadays that oath-taking ceremonies are done in the presence of the Qur’an and by putting the hand on the Qur’an, but the Qur’an itself in this regard states that taking an oath should be done after the performance of prayer! 

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[1]: That is, from among the non-Muslims, on non-availability of Muslim witnesses during journey. {Q Trans. } 

[1]: Surah al-Ma’idah 5: 106. 

The Universality of Prayer Both in cosmic creation {afarinesh-e takwini} and in religiously legal precepts {dasturat-e tashri‘i}, God has applied the loftiest and most perfect programs. For example, in the creation of mother’s milk, He has accumulated all the nutrients, which are needed by the infant. If we take a glance at the creation of man, we realize that whatever is present in nature has also been placed in man. If there is the sound of thunder in nature, there is the voice (shouting) in man. If there are plants and herbs in nature, there is growth of hair on man. If there are rivers in nature, there are veins both large and small in man. If there are fresh and salty waters in nature, there are salty tears and fresh saliva in man. If there are many minerals in nature, there are also abundant talents latent in man. There is a poem attributed to Hadrat ‘Ali (‘a) which states: 

ﺃﺗﺰﻋَﻢ ﺍﻧّﻚَ ﺟﺮﻡٌ ﺻﻐﻴﺮ ﻭ ﻓﻴﻚ ٱﻧﻈﺮﻯ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺎﻛﺒﺮ

 O man! You imagine that you constitute a small body where in fact a big world is placed in you. Prayer is also a divine handiwork in which God has somehow placed all values. Which perfection is it that is valuable to man and cannot be found in prayer? Remembrance of God

is a value and it is the only means of giving tranquility to the heart, and prayer is a remembrance of God—“Allahu akbar” {Allah is greater}. Remembrance of the Day of Resurrection is a value and it prevents the commission of sin and corruption, and prayer is remembering the “Yawm ad-din” {Day of Judgment}. [1] To be in the ranks of the prophets, the martyrs and the righteous is a value, and in prayer we beseech God for us to be in the “sirat alladhina an‘amta ‘alayhim” {the path of those whom You have blessed}. [2] We declare our aversion and disavowal {bara’ah} of the tyrants and deviants by saying: “ghayri’l-maghdubi ‘alayhim wa la’d-dallin” “such as have not incurred Your wrath, nor are astray”. [3] Justice which is the foremost of the values has been considered a necessary prerequisite for the leader of the congregation {imam al-jama‘ah}. Following the leader of the congregation in prayer is a valuable social principle, which stipulates that instead of obstinacy and individualism, we have to follow a just leader. In selecting the congregational leader, qualities which are valued are always taken into account: the most just, the most knowledgeable, the most eloquent, etc. Standing while facing the qiblah calls to mind many values. Mecca is the torture site of Bilal; the place of sacrifice of Isma‘il (Ishmael) (‘a) ; the birthplace of ‘Ali ibn Abi Talib (‘a) ; the base of the uprising of al-Mahdi (‘a) ; the testing ground of Ibrahim (Abraham) (‘a) ; and the place of worship of all prophets and saints. Everything is movement in

prayer—every day and night; in bowing down {ruku‘}, prostration {sujud} and standing straight {qiyam}; and movement in going to the mosque and the place of prayer. Therefore, do not be static, silent and solitary. Rather, always strive and move; of course, for the sake and in the way of God. In prayer the spirit and soul of man is purged. Prayer removes the dust of pride and vanity because every night and day for many times man places the most sublime part of his body (forehead) on the ground, and prostration on the earth is better than on a stone because lowliness is placing oneself on the ground. Prostrate on the ground and what grows in it provided that it is not edible so that you would not think of your stomach! Prostrate on pure earth for traversing impure paths will not lead to purity and the Fountainhead of Purities! Crying for fear of God is a value, and the Qur’an has praised prostration accompanied by weeping: “ (They would fall down) weeping in prostration. ” [1] Prayer is a divine code of life which has been prescribed for us from the moment of birth till the point of death. When a baby is born, recite the adhan and iqamah in his right and left ears, respectively, as it is an admonition for prayer (when he grows up): “Hayya ‘ala’s-salah” “Come to prayer”. At the time of his death, you also bury him with the performance of the “prayer for the dead” {salah al-mayyit}. Throughout your life p: 47 

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you should always be in a state of worshipping and glorifying God: “And worship you Lord until certainty (or death) comes to you. ” [1] Prayer is man’s union with nature. In determining the prescribed time for prayers particularly the dawn {subh} and noon {zuhr} prayers, you have to look at where the sun is; in order to determine the direction of the qiblah, we have to look at the stars; in performing the recommended prayers on auspicious days, you have to monitor the movement of the moon (in order to determine the exact day). In taking a bath and performing ablution, you have to utilize water, and in performing prostration {sujud} and dry ablution {tayammum}, you have to touch the ground. Which Wise Designer has designed this relation of the prayer with the sun, the moon, the stars, water, and the ground? In one way or another, the other obligatory religious acts are also present in the prayer: Like the person fasting, the person praying has no right to eat, drink and engage in sexual activity. The Ka‘bah is the qiblah and the axis of activity of the person praying, just like a person performing Hajj. Like someone engaging in jihad, the person praying is also engaged in a jihad—the greater jihad {jihad al-akbar} which is combat with the self {jihad an-nafs}. Prayer is itself the highest form of the enjoinment of good {amr bi’l-ma‘ruf} and the forbiddance of evil {nahyi ‘ani’l-munkar}. Migration {hijrah} is one of the most important values in our religion. Hadrat Ibrahim (Abraham) 

(‘a) migrated on account of prayer, bringing his wife and son to the Ka‘bah and saying: 

﴿ ﺭﱠﱠﺑﱠﱠﻨَﺎ ﺇِﻧﱢﱢﻲ ﺃَﺳْﻜَﻨﺖُ ﻣِﻦ ﺫُﺭﱢﱢﻳﱠﱠﺘِﻲ ﺑِﻮَﺍﺩٍ ﻏَﻴْﺮِ ﺫِﻱ ﺯَﺭْﻉٍ ﻋِﻨﺪَ ﺑَﻴْﺘِﻚَ ﺍﻟْﻤُﺤَﺮﱠﱠﻡِ ﺭَﺑﱠﱠﻨَﺎ ﻟِﻴُﻘِﻴﻤُﻮﺍْ ﺍﻟﺼﱠﱠﻠﺎَﺓَ ﴾

 “O Lord! I have settled part of my descendants in a barren valley, by Your sacred House, our Lord, that they may maintain the prayer. ” [1] What is interesting is that Hadrat Ibrahim (‘a) does not say: “I made hijrah in order to perform Hajj pilgrimage. ” Instead, he says: “Saying the prayer was my aim in hijrah. ” In any case, God has encapsulated all values in prayer, with prayer and for prayer. If adornment and hygiene constitute a value (as they do) , Islam thus enjoins:

 ﴿ ﺧُﺬُﻭﺍ ﺯﻳﻨَﺘَﻜُﻢْ ﻋِﻨْﺪَ ﻛُﻞّ ِ ﻣَﺴْﺠِﺪٍ ﴾ 

“Put on your adornment on every occasion of prayer. ” [2] That is, put on your clean and perfumed garments when going to the mosque. At the time of prayer, women are also enjoined to wear their jewelry with which they adorn themselves. [3] Even the issue of cleaning the teeth is given attention, and we read in the traditions that praying with cleaned {miswak} teeth is equivalent to praying 70 times without miswak. [4] And it has been said: “Do not eat onion and garlic before going to the mosque” [5] so as not to annoy others with the odor of your mouth and drive the people away. In any case, this is the prayer of Islam, but our prayer is the prayer which we do not perform, or perform carelessly and incorrectly, or perform without being in congregation, or p: 49 

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which we perform at its last moments! The mosques whose custodians were once Ibrahim, Isma‘il and Zakariyya (Zechariah) (‘a) , [1] and the place where the mother of Maryam (Mary) had made a vow in asking God to let her child be its custodian, [2] become places whose custodians in most cases are disabled, aged, sickly, uneducated, and sometimes even bad people! Why is it that being a custodian of the holy shrine of Imam ar-Rida (‘a) is an honor, but being a custodian of the House of God is not?! Why should our mosques be such that anyone who comes inside will get sad, melancholic and indolent? Is the mosque a house of mourning? An assembly convened to pray for the dead and on whose door black banners should be hung? Of course, thanks be to God, in recent years a movement has been initiated in the mosques (in Iran) and most of them are now equipped with libraries and provide such other service-oriented activities as interest-free loan funds. What a beautiful hadith it is, which states: “On the Day of Resurrection, these three shall complain against the people: The ‘alim {scholar} to whom the people would not refer; the Qur’an which was in the house but was not read; and the mosque to which the people paid no attention. [3] There are many thing that can be said about the mosque and recently, a book entitled, Sima-ye Masjid {The Visage of the Mosque} that explains the status of mosque in Muslim society has been published. p: 50 

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Nevertheless, in a nutshell, the mosque during the early period of Islam was the venue Muslims to gather to make decisions and conduct consultations, in acquiring knowledge and information; it was the base for combatants and strugglers on the Path {mujahidun}; the place to attend to the needs of the poor and sick; and the base for rising up against tyrannical governments and delivering fiery sermons against them. It has been this same sublime status of the mosque that prompted Muslims throughout history to apply the best architectural designs in building them and to endow huge amounts of wealth for their administration so that they could keep on flourishing and thriving. 

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[1]: Surah al-Fatihah 1: 4. 

[2]: Surah al-Fatihah 1: 7. 

[3]: Surah al-Fatihah 1: 7. 

[1]: Surah Maryam 19: 58. 

[1]: Surah al-Hijr 15: 99. 

[1]: Surah Ibrahim 14: 37. 

[2]: Surah al-A‘raf 7: 31. 

[3]: Bihar al-Anwar, vol. 80, p. 188. 

[4]: Bihar al-Anwar, vol. 73, p. 133. 

[5]: Risaleh-ye Ahkam-e Imam Khomeini, “Issue 910”. 

[1]: Surah al-Baqarah 2: 125; Surah Maryam 19: 11. 

[2]: Surah Al ‘Imran 3: 35: “When the wife of Imran said, ‘My Lord, I dedicate to You what is in my belly, in consecration. ” 

[3]: Bihar al-Anwar, vol. 2, p. 41. 

Intention {niyyah} 

 point

 The first essential element {rukn} of prayer is the intention {niyyah}. Intention means that we have to know what we are doing, what we are reciting, and for whom and for what a certain movement is made. The value of every deed lies in the intention and motive behind it; not merely in the deed itself. Thus, the quality of the actions of a person who stops on a red traffic light in order to maintain order and respect for the law is different from that of a person who carries out the same actions but out of fear of the traffic officer or of the fine that he might receive for violating traffic regulations. In all forms of worship, especially in prayer, intention occupies a special importance. In principle, what makes an action a form of worship is 

the divine intention behind it. If such an intention is not present, even if the outward appearance of a deed is good and proper, it would not have the value of worship. In this regard, the Holy Prophet of Islam (S) said: 

ﺇِﻧﱠﱠﻤﺎ ﺍﻟﺎَﻋْﻤﺎﻝُ ﺑِﺎﻟﻨﱢﱢﻴﺎﺕ.

 “Verily, the action is (judged) by the intention (behind it). ” [1] Yes, the criterion for an action to be judged materialistic or spiritual lies in the intention and motives behind it. 

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[1]: Bihar al-Anwar, vol. 70, p. 210. 

Sincere Intention

 Sincere intention means that man acts for the sake of God only and in the depth of his being, God and His pleasure are his aims, without expecting reward, gratitude or admiration from others. [2] The loaves of bread that the Ahl al-Bayt of the Messenger of Allah (S) gave to the orphans, captives and poor on successive nights at the time of breaking fast {iftar} did not have much material value, but since they were given sincerely, on this account God revealed a surah. [3] And concerning it, ‘Attar an-Nayshaburi says:

 ﮔﺬﺷﺘﻪ ﺯﻳﻦ ﺟﻬﺎﻥ، ﻭﺻﻒ ﺳﻨﺎﻧﺶ ﮔﺬﺷﺘﻪ ﺯﺁﻥ ﺟﻬﺎﻥ، ﻭﺻﻒ ﺳِﻪ ﻧﺎﻧﺶ

 No one in this world can describe his sword. No one in the hereafter can describe his three loaves of bread. We read in history that a certain person was slain in the battlefield and everybody said: “He is a martyr {shahid}. ” But the Prophet (S) said: “He was killed in the way of a donkey {qatil al- himar}! ” The people were astonished, but the Prophet (S) said: “His aim in going to the battlefield was not God; rather, when he saw that the enemy p: 52 

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was riding a good donkey, he said to himself: ‘I will kill him and take his donkey as war booty {ghanimah}. ’ But he did not succeed and that infidel killed him instead. So, he was killed in the way of a donkey {qatil al-himar}! ” [1] Making one’s intention sincere is indeed a difficult and taxing work. Sometimes, wicked thoughts penetrate the soul of man to such an extent that he himself is unaware of it. As such, it is narrated in the tradition that ostentation {riya’} in matters of worship and polytheism {shirk} are more subtle and silent than the movement of a black ant on a black rock during a dark night. [2] So many individuals imagine that their intention is nearness {qurb} to Allah, but during the ups and downs of their lives, it becomes obvious that their motive is not a hundred percent pure and sincere. In the words of ‘Allamah Shahid Mutahhari, intention means self-awareness, and thus, the value of worship lies on gnosis and awareness. We read in a tradition: 

ﻧِﻴﱠﱠﺔُ ﺍﻟْﻤُﺆْﻣِﻦِ ﺧَﻴْﺮٌ ﻣِﻦْ ﻋَﻤَﻠِﻪِ. 

“The intention of the believer is more valuable than his action. ” [3] Just like the comparison between body and soul, the soul is better than the body and the humanity of man is related to his soul. In comparing intention and action, intention is better than the act itself because it is the spirit of the action. Intention is so valuable that even if a person is unable to perform a good deed, God will reward him 

for he had the intention to do so. [1] 

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[2]: Surah al-Insan (or, ad-Dahr) 76: 9: “We feed you only for the sake of Allah. We do not want any reward from you nor any thanks. ” 

[3]: Surah al-Insan (or, ad-Dahr) 76. 

[1]: Muhajjah al-Bayda’, vol. 8, p. 104. 

[2]: Bihar al-Anwar, vol. 72, p. 93. 

[3]: Bihar al-Anwar, vol. 70, p. 210. 

[1]: Muhajjah al-Bayda’, vol. 8, p. 104. 

The motive for seeking nearness {qurb} to Allah The motive for nearness {qurb} means seeking proximity to the Divine Station. When it is said, “So-and-so is near or close to a certain national official,” what is meant is not spatial, bodily and physical nearness, for if it were such, the office attendants are the closest or nearest to him. Rather, what is meant by this nearness is spiritual, emotional in status and nearness in intimacy. Doing deeds seeking the pleasure of God does not mean that God would be influenced by our deeds and change His attitude or position toward us, and as such, He becomes the subject of events and change. Instead, “nearness to Allah” means exaltation of the spirit through the ladder of existence whose consequence is the acquisition of influence in the creation. That is, proximity to the Fountainhead of Creation and finding Him in one’s heart. Just as there are differences in the levels of existence among inanimate objects, plants, animals, and human beings, there are also differences on the level of human beings with respect to proximity to the Fountainhead of Creation. Man could attain such nearness to God and be the nearest to Him so that he becomes the vicegerent of Allah on the earth. Worship which is motivated by nearness {qurb} will make man more luminous and perfect and have more existential capacity {zarfiyyat-e wujudi}. All forms of worship, recommended prayers in particular, have significant roles in this affair, just as we read in a hadith:

 ﻟﺎَ ﻳَﺰﺍﻝُﺍﻟْﻌَﺒْﺪ ﻳَﺘَﻘَﺮﱠﱠﺏُ ﺍِﻟﻰﱠﱠ ﺑِﺎﻟﻨﱠﱠﻮﺍﻓِﻞ.

 That is, man can always get nearer to God through recommended prayers. [1] Obligatory prayer is possibly done on account of fear of hell and the divine wrath, but the optional prayer is a sign of love and the secret of love to the Worshipped Being {ma‘bud}. 

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[1]: Bihar al-Anwar, vol. 75, p. 155. 

The degrees of proximity {qurb} The term “darajat” {degrees} has been mentioned frequently in the Qur’an and it has appeared with diverse interpretations—a fact which elicits subtle points. For some, the Qur’an states: “For them, there are degrees. ” [2] For others, however, it says: “They (themselves) are degrees. ” [3] It is like the case of great figures who even if they sit at the lower section of an assembly, that section can become “high”; they are themselves makers of degree and rank, and are not subject to degree and station. This spiritual ranking is not exclusive to human beings; for, there is also hierarchy among the angels. The Qur’an thus says regarding Jibra’il (Archangel Gabriel) (‘a): “One who is heard and trustworthy as well. ” [4] In any case, the degrees of human beings in obedience to God are not similar: 1. Sometimes man obeys {muti‘}, but not out of pleasure. 2. At some other times, he obeys {muti‘} as well as loves {muhibb}; that is, he obeys God based on love and affection. 3. There are also times when he attains perfect gnosis {ma‘rifah} far higher than obedience {ita‘ah} and love {muhabbah} and whatever he sees is only God. Hadrat ‘Ali (‘a) says: 

ﻣﺎﺭَﺃَﻳْﺖُ ﺷَﻴْﺌﺎً ﺇِﻟﺎّ ﻭ ﺭَﺃَﻳْﺖُ ﺍﻟﻠﻪ ﻗَﺒْﻠَﻪ ﻭ ﺑَﻌْﺪَﻩ ﻭ ﻣَﻌَﻪ

. “I do not see

anything except God, before it, after it and with it. ” [1] 

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[2]: Surah al-Anfal 8: 4. 

[3]: Surah Al ‘Imran 3: 163. 

[4]: Surah at-Takwir 81: 21. 

[1]: Tamashagah-e Raz, p. 114. 

We have to love God for the sake of God It is said that in order to test the loyalty of his courtiers, Sultan Mahmud Ghaznawi set out with a caravan and placed an unlocked container of jewelry on a camel. Along the way, they reached a valley. He roused the camel and thus the container turned upside down and the jewels fell into the valley. The Sultan said: “Whatever jewels one may get belongs to him. ” Those who were around him left him, and they engaged themselves in amassing gold and silver. Meanwhile, it was observed that Ayyaz had abandoned the jewels and pursued the Sultan. The Sultan asked him: “Why did you not amass jewels? ” In reply, Ayyaz said: 

ﻣﻨﻢ ﺩﺭ ﻗﻔﺎﻯ ﺗﻮ ﻣﻰ ﺗﺎﺧﺘﻢ ﺯﺧﺪﻣﺖ ﻧﻌﻤﺖ ﻧﭙﺮﺩﺍﺧﺘﻢ 

For me, I prefer to cling to you and thus I did not serve the grace {ni‘mah}. Then, from this event Mawlawi concludes: 

ﮔﺮ ﺍﺯ ﺩﻭﺳﺖ ﭼﺸﻤﺖ ﺑﻪ ﺍﺣﺴﺎﻥ ﺍﻭﺳﺖ ﺗﻮ ﺩﺭ ﺑﻨﺪ ﺧﻮﻳﺸﻰ ﻧﻪ ﺩﺭ ﺑﻨﺪ ﺩﻭﺳﺖ ﺧﻠﺎﻑ ﻃﺮﻳﻘﺖ ﺑﻮﺩ ﻛﺎﻭﻟﻴﺎﺀ ﺗﻤﻨّﺎ ﻛﻨﻨﺪ ﺍﺯ ﺧﺪﺍ ﺟﺰ ﺧﺪﺍ 

If you are hoping for the Friend’s grace, you love yourself not the Friend. It is contrary to the spiritual path {tariqah} of the awliya’ to beseech God something other than God. The Qur’an has strongly condemned those who call on God only for their own sakes and remember Him only in times of problems and at other times forget or even deny Him: 

﴿ ﻓَﺈِﺫﺍ ﺭَﻛِﺒُﻮﺍ ﻓِﻲ ﺍﻟْﻔُﻠْﻚِ ﺩَﻋَﻮُﺍ ﺍﻟﻠّﻪَ ﻣُﺨْﻠِﺼﻴﻦَ ﻟَﻪُ ﺍﻟﺪﱢﱢﻳﻦَ ﻓَﻠَﻤّﺎ ﻧَﺠّﺎﻫُﻢْ ﺇِﻟَﻰ ﺍﻟْﺒَﺮﱢﱢ ﺇِﺫﺍ ﻫُﻢْ ﻳُﺸْﺮِﻛُﻮﻥَ ﴾

 “When they board 

the ship, they invoke Allah putting exclusive faith in Him, but when He delivers them to land, behold, they ascribe partners {to Him}, being ungrateful for what We have given them! ” [1] At any rate, working for one’s self is egotism; for the sake of the people is idol-worship; and working for the sake of God and His creatures is dualism; and making one’s work and that of the creatures for the sake of God is worship of God. We thus read in the litanies {munajat}:

 ﺇﻝٰﻫﻰ ﻣﺎ ﻋَﺒَﺪﺗُﻚَ ﺧَﻮْﻓﺎً ﻣِﻦْ ﻧﺎﺭِﻙ ﻭَ ﻟﺎ ﻃَﻤَﻌﺎً ﻓﻲ ﺟَﻨﱠﱠﺘِﻚ ﺑَﻞْ ﻭَﺟَﺪْﺗُﻚ ﺃﻫْﻠﺎً ﻟِﻠْﻌِﺒﺎﺩَﺓ ﻓَﻌَﺒْﺪﺗُﻚ.

 “O God! My worship is not out of fear of hell or desire for Your paradise. Rather, it is because I found You worthy of being worshipped and thus I worshipped You. ” [2] Yes, only traders work to earn profits and only slaves work out of fear, but free and noble men worship Him to express their gratitude for the divine graces, just as has been narrated in the words of the Infallibles {ma‘sumin} [3] (‘a): 

ﺍِﻥﱠﱠ ﻗَﻮﻣﺎً ﻋَﺒْﺪﻭﺍ ﺍﻟﻠﻪَ ﺭَﻏْﺒَﺔً ﻓَﺘِﻠْﻚ ﻋِﺒﺎﺩَﺓُ ﺍﻟﺘﱡﱡﺠﺎﺭِ ﻭَ ﺍِﻥﱠﱠ ﻗَﻮﻣﺎً ﻋَﺒْﺪﻭﺍ ﺍﻟﻠﻪَ ﺭَﻫْﺒَﺔً ﻓَﺘِﻠﻚ ﻋِﺒﺎﺩَﺓُ ﺍﻟْﻌَﺒﻴﺪِ ﻭَ ﺍِﻥﱠﱠ ﻗَﻮﻣﺎً ﺍﻟﻠﻪَ ﻋَﺒْﺪﻭﺍ ﺷُﻜْﺮﺍً ﻓَﺘِﻠﻚَ ﻋِﺒﺎﺩَﺓُ ﺍﻟﺎَﺣْﺮﺍﺭِ.

 “Indeed there is a group that worships Allah for gain; that is the worship of the trader. There is a group that worships Allah out of fear; that is the worship of the slave. And there is a group that worships Allah out of gratitude; that is the worship of the free. ” [4] In the language of 

Hafiz, [1]

 ﺩﺭ ﺿﻤﻴﺮ ﻣﺎ ﻧﻤﻰ ﮔﻨﺠﺪ ﺑﻐﻴﺮ ﺍﺯ ﺩﻭﺳﺖ ﻛﺲ ﻫﺮ ﺩﻭ ﻋﺎﻟﻢ ﺭﺍ ﺑﻪ ﺩﺷﻤﻦ ﺩِﻩ ﻛﻪ ﻣﺎ ﺭﺍ ﺩﻭﺳﺖ ﺑﺲ

 There is no one in our hearts (minds) but the Friend. Give the two worlds to the enemy as the Friend suffices for us. In materialistic love, the person loves his object of love for himself, but in spiritual love the person dedicates himself to the Beloved. In the Supplication of Kumayl {du‘a’ kumayl}, [2] ‘Ali (‘a) says: 

ﻭَﺍﺟْﻌَﻞْ ﻗَﻠْﺒِﻲ ﺑِﺤُﺒﱢﱢﻚَ ﻣُﺘَﻴﱢﱢﻤﺎً

 “O Lord! Make my heart enthralled by Your love! ” 

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[1]: Surah al-‘Ankabut 29: 65. 

[2]: Bihar al-Anwar, vol. 70, p. 186. 

[3]: Ma‘sumin: those possessing the quality of ‘ismah; i. e. , the Prophet, Fatimah, and the Twelve Imams (‘a). See A Brief History of the Fourteen Infallibles, 3rd ed. (Tehran: WOFIS, 2001). http: //www. al-islam. org/brief-history-of-fourteen-infallibles [15] {Trans. } 

[4]: Bihar al-Anwar, vol. 41, p. 14. 

[1]: Khwajah Shams ad-Din Muhammad Hafiz Shirazi (ca. 1325-1391) was the fourteenth century Persian lyric bard and panegyrist, and commonly considered as the preeminent master of the ghazal form. {Trans. } 

[2]: Du‘a Kumayl {Supplication of Kumayl}: The supplication taught by Imam ‘Ali (‘a) to one of his loyal companions and staunch supporters of Islam, Kumayl ibn Ziyad. Usually offered on every night preceding Friday {Laylat’ul-Jum‘ah} individually or in congregation after Isha’ prayers, this supplication envisages divine teachings and solid foundations of religion in order to enable everyone to follow the right path for becoming a worthy Muslim. The Arabic text, English translation and commentary of this famous supplication are available online at http: //www. al-islam. org/kumayl [16]. {Trans. } 

Attainment of the state of proximity {qurb} Attainment of the divine proximity {qurb-e ilahi} and motive for nearness {qurbah} is achieved in two ways: One is to recognize the grandeur and station of God and the other is to recognize the meanness and abjectness of other than Him. The Qur’an always mentions the divine favors and graces to the servants (of God) so as to make man enamored by the love for God. Stating His Attributes, His creatures, His material and spiritual assistance and the many favors, great and small—all in all are meant to enhance our love for God. On the other hand, there are many verses which indicate the weakness and meanness of other than God, saying: Anyone and anything other than God have neither honor nor power. Even if they combine together to create a fly, they would not be able to do so. Except Him who could answer the call of helpless and the indigent? How could it be proper to discuss others in association with God and regard them as 

equal to and partners of God? 

A Recollection One of the maraji‘ at-taqlid [1] of the Shi‘ah world was Ayatullah al-‘Uzma Burujerdi. During days of mourning, he used to hold mourning ceremonies in his residence. In one of these assemblies, he was not feeling well. So, he was resting in his private room while listening to the speeches of the orators. One of those present in the mourning assembly said: “Extend salawah (invocation of blessings to the Prophet and his progeny (‘a) ) for the sake of the health and safety of the Imam of the Time and Aqa Burujerdi! ” Suddenly, they found out that he was knocking the door with his staff. His near relatives came and asked: “Is there anything we can do for you? ” This great marja‘ at-taqlid said: “Why did you mention my name along with the name of the Imam of the Time (‘a)? I do not have the worth for you to mention my name along with the name of the Imam and invoke blessings {salawah} on us both. ” [2] This religious authority who was a deputy {na’ib} of the Imam of the Time (‘a) was not willing to let his name be mentioned along with the name of an infallible Imam, but many of us, on account of incorrect understanding and impoliteness, place the names of weak and thoroughly needy creatures along with the name of God, the Omnipotent, Absolute and Exalted, as if we regard them as equals. 

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[1]: Maraji‘ at-Taqlid (sing. Marja‘ at-Taqlid): literally means “Sources of Imitation”. Maraji‘ are the ‘ulama’ who have reached the position of Marja‘iyyah {Religious Reference Authority} because they have possessed such characteristics as justice, piety, superior knowledge, awareness and being oblivious to worldly possessions. The average people refer to them to find answers to their religious problems, and to follow their religious decrees. {Trans. } 

[2]: As narrated by Ayatullah Safi. 

Quality or quantity? Islam has paid much attention to the manner of performing a task and

the underlying motive and purpose behind it. The Qur’an praises the better acts and not the amount of acts accomplished, saying: 

﴿ ﻟِﻴَﺒْﻠُﻮَﻛُﻢْ ﺃَﻳﱡﱡﻜُﻢْ ﺃَﺣْﺴَﻦُ ﻋَﻤَﻠﺎً ﴾ 

“That He may test you {to see} which of you is best in conduct. ” [1] While in a state of ruku‘ {bowing down}, Hadrat ‘Ali (‘a) gave his ring to a beggar, and on account of this, a verse {ayah} of the Qur’an was revealed. Some people imagine that the reason behind the revelation of a verse because of a ring was that the ring was precious and thus they have said: “The value of the ring was equal to the tax and revenue of all of Shamat. ” [2] This is while a ring with such a price could never be consistent with the simplicity {zuhd} of ‘Ali (‘a). It was equally incompatible with his sense of justice for him to have such a ring on his hand while some people were in a state of poverty and indigence. But the truth of the matter is that it was on account of the quality of the deed and not its quantity, and on account of the sincerity and intention for nearness {qurbah} and not the weight and magnitude of the ring’s value that the following verse was revealed: 

﴿ ﺇِﻧﱠﱠﻤَﺎ ﻭَﻟِﻴﱡﱡﻜُﻢُ ﺍﻟﻠّﻪُ ﻭَﺭَﺳُﻮﻟُﻪُ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍْ ﺍﻟﱠﱠﺬِﻳﻦَ ﻳُﻘِﻴﻤُﻮﻥَ ﺍﻟﺼﱠﱠﻠﺎَﺓَ ﻭَﻳُﺆْﺗُﻮﻥَ ﺍﻟﺰﱠﱠﻛَﺎﺓَ ﻭَﻫُﻢْ ﺭَﺍﻛِﻌُﻮﻥَ ﴾ 

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down. ” [3] 

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[1]: Surah Hud 11: 7; Surah al-Mulk 67: 2. 

[2]: Sham or Shamat: up until five centuries ago, included Syria of today, Lebanon and parts of Jordan and Palestine. {Trans. } 

[3]: Surah al-Ma’idah 5: 55. 

A Recollection

 Bahlul saw a group of 

people constructing a mosque and claiming that they were doing so for the sake of God. He inscribed on a stone: “The builder of this stone is Bahlul,” and placed it at the door of the mosque one night. The following day, when the workers saw the inscribed stone, they reported it to Harun ar-Rashid. So, he summoned Bahlul and asked him: “Why have you assumed ownership of a mosque I am constructing? ” Bahlul replied: “If you are really constructing the mosque for the sake of God, then let my name be inscribed therein (as the owner). Anyway, God knows who the real builder is. Besides, He will not commit any mistakes in giving the reward. If it is really for the sake of God, whether my name or your name is inscribed there does not matter. In doing so, Bahlul let him understand that he had no intention for nearness {qurbah} (to Allah) , but rather for desire and fame. For this reason, the Qur’an likens the deeds of the infidels {kuffar} to a mirage which seems to be water but it is not: 

﴿ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﺃَﻋْﻤَﺎﻟُﻬُﻢْ ﻛَﺴَﺮَﺍﺏٍ ﺑِﻘِﻴﻌَﺔٍ ﻳَﺤْﺴَﺒُﻪُ ﺍﻟﻈﱠﱠﻤْﺂﻥُ ﻣَﺎﺀً ﴾ 

“As for the faithless, their works are like a mirage in a plain, which the thirsty man supposes to be water. ” [1] In principle, Islam regards an act as righteous if its four constitutive elements are good: the components of the action, the motive, means, and method. The motive for nearness {qurbah} is necessary not only at the beginning of an act; 

rather, the intention for divine proximity should remain throughout the course of the action otherwise the act in its entirety becomes void. If the motor of an airplane malfunctions for only a minute, the airplane will definitely come crashing down. Polytheism {shirk} or ostentation {riya’} in the intention {niyyah}, though for only a moment, will extinguish the entire act and render it useless. 

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[1]: Surah an-Nur 24: 39. 

Another recollection On a certain flight, the passengers of an airplane preparing for take-off were asked to disembark from the aircraft and the flight was delayed for many hours. I asked about the reason behind the delay. Someone said: “A cockroach had been seen in the aircraft! ” I exclaimed: “All this delay is because of a cockroach?! ” It was said in reply: “Yes, because there have been many cases when a cockroach would gnaw through a wire and the control system of the aircraft would malfunction and this could lead to a mishap. ” Many good deeds are supposed to lead to man’s ascension toward God, but because of a spiritual vice, not only do they not lead to his ascension; instead, they would lead to his fall. 

The intention gives value to the deed Let us assume that out of oppression and aggression, someone killed another and it became known later that the victim had been a criminal who was supposed to have been executed. In this case, what the killer had done was beneficial, however the people will not praise the murderer because his intention was killing an innocent person and not executing a corruptor on the 

earth {mufsid fi’l-ard}. Thus, the usefulness of a work is not enough for it to be regarded as a righteous act. In fact, it is necessary for it to be accompanied by a pure intention as well. In all instances, the Qur’an lays stress on the intention for nearness {qurbah} (to Allah) whether in the case of khums, zakah and other financial matters, or in the case of war and jihad against the enemy. The fact that the Qur’an emphasizes such phrases as “In the way of Allah,” [1] “For the sake of Allah,” [2] and “Seeking the pleasure of Allah [3] is an indication of the importance of the intention for nearness {qurbah} to Allah. If those who are performing beneficial acts on behalf of the people by constructing schools, hospitals, roads, and dormitories have no divine intention, they have committed an injustice to themselves because they themselves will not benefit from those deeds although others will get much benefit from them. That the Qur’an always mentions righteous deeds along with faith, saying: “Those who have faith and do righteous deeds,” [4] or “Whoever acts righteously, {whether} male or female, should he (or she) be faithful” [5] is because of the fact that the goodness of an act alone is not enough; rather, the goodness of the doer is also required. 

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[1]: For example, Surah al-Baqarah 2: 190. 

[2]: For instance, Surah al-Insan (or, ad-Dahr) 76: 9. 

[3]: Surah al-Baqarah 2: 207 and others. 

[4]: For example, Surah at-Tin 95: 6; Surah al-‘Asr 103: 3, and many others. {Trans. } 

[5]: Surah an-Nahl 16: 97. 

Two historical accounts 1. Bilal al-Habashi, who was the caller to prayer {mu‘adhdhin} of the Holy Prophet (S) , would pronounce “sh” {shin} as “s” {sin} in the recital of the sentence, “Ashhadu an la ilaha illa’llah” as he had a defect

in pronunciation. The people criticized it, but the Prophet (S) said: “The sin of Bilal is shin for God. ” [1] Although outwardly his work was defective, since he had the motive for nearness {qurbah} and good intentions, he received the reward. 2. ‘Abd Allah ibn Maktum was one of the sincere Companions of the Prophet (S) and a blind man. One day, this great Companion entered into an assembly where the Prophet (S) and some people were busy talking. As he could not see the other people in the assembly, he talked loudly. Being annoyed, one of those who were present in the assembly frowned at him. In spite of the fact that frowning and smiling do not make any difference to a blind person as he cannot see, the Qur’an revealed a whole surah on account of that very frowning, and reproached the person who frowned in ten successive verses {ayat}: 

﴿ ﻋَﺒَﺲَ ﻭَﺗَﻮَﻟﱠﱠﻰ ٭ ﺃَﻥْ ﺟَﺎﺀَﻩُ ﺍﻟﺄﻋْﻤَﻰ ٭ ﻭَﻣَﺎ ﻳُﺪْﺭِﻳﻚَ ﻟَﻌَﻠﱠﱠﻪُ ﻳَﺰﱠﱠﻛﱠﱠﻰ ٭ ﺃَﻭْ ﻳَﺬﱠﱠﻛﱠﱠﺮُ ﻓَﺘَﻨْﻔَﻌَﻪُ ﺍﻟﺬِّﻛْﺮَﻯ ٭ ﺃَﻣﱠﱠﺎ ﻣَﻦِ ﺍﺳْﺘَﻐْﻨَﻰ ٭ ﻓَﺄَﻧْﺖَ ﻟَﻪُ ﺗَﺼَﺪﱠﱠﻯ ٭ ﻭَﻣَﺎ ﻋَﻠَﻴْﻚَ ﺃَﻟﺎ ﻳَﺰﱠﱠﻛﱠﱠﻰ ٭ ﻭَﺃَﻣﱠﱠﺎ ﻣَﻦْ ﺟَﺎﺀَﻙَ ﻳَﺴْﻌَﻰ ٭ ﻭَﻫُﻮَ ﻳَﺨْﺸَﻰ ٭ ﻓَﺄَﻧْﺖَ ﻋَﻨْﻪُ ﺗَﻠَﻬﱠﱠﻰ ﴾

 “He frowned and turned away when the blind man approached him. And how do you know, maybe he would purify himself, or take admonition, and the admonition would benefit him! But as for someone who is self-complacent, you attend to him, though you are not liable if he does not purify himself. But he who comes hurrying to you, while he 

fears {Allah}, you are neglectful of him. ” [1] So, the criterion of a deed is not its usefulness or harmfulness with which we would evaluate it and say: “If an action gives benefit to others, it is a righteous deed and if it renders harm then it is an impious act. ” Instead, we have to assess the relationship of the action with the person himself—what were his motives in doing it? Or, how is the action per se if it renders neither benefit nor harm to others? Yes, in the school {maktab} of the prophets (‘a) , morality {akhlaq} has essential {dhati} value and not merely accidental {‘aradi} value. It is not like the morality of a person which is meant to attract customers, maximize the volume of production and gather people around him. In the episode of the ‘abasa {he who frowned}, the criticism is anchored on this: Why did you frown at the blind man? Although the blind man cannot see you, frowning at a believer is in itself an abhorrent act. In any case, the motive for nearness {qurbah} means that all actions must be done according to divine criteria and should not have dire political and social impact upon others. The motive for nearness {qurbah} means that an act must be done for the sake of God regardless of its resultant joy or pain. In describing the true believer, the Qur’an states: 

﴿ ﻳُﺠﺎﻫِﺪُﻭﻥَ ﻓﻲ ﺳَﺒﻴﻞِ ﺍﻟﻠّﻪِ ﻭَ ﻟﺎ ﻳَﺨﺎﻓُﻮﻥَ ﻟَﻮْﻣَﺔَ ﻟﺎﺋِﻢٍ ﴾

 “ (They) wage jihad in the way of Allah, not p: 65 

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fearing the blame of any blamer. ” [1] The motive for nearness {qurbah} means that one must say the truth and not be concerned about anything or anybody except Him, just as the Qur’an thus describes the divine propagators: 

﴿ ﺍﻟﱠﱠﺬﻳﻦَ ﻳُﺒَﻠﱢﱢﻐُﻮﻥَ ﺭِﺳﺎﻟﺎﺕِ ﺍﻟﻠّﻪِ ﻭَ ﻳَﺨْﺸَﻮْﻧَﻪُ ﻭَ ﻟﺎ ﻳَﺨْﺸَﻮْﻥَ ﺃَﺣَﺪًﺍ ﺇِﻟﺎﱠﱠ ﺍﻟﻠّﻪَ ﻭَ ﻛَﻔﻰ ﺑِﺎﻟﻠّﻪِ ﺣَﺴﻴﺒًﺎ ﴾ 

“Such as deliver the messages of Allah and fear Him, and fear no one except Allah, and Allah suffices as reckoner. ” [2] 

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[1]: Mustadrak al-Wasa’il, hadith 4696. 

[1]: Surah al-‘Abasa 80: 1-10. 

[1]: Surah al-Ma’idah 5: 54. 

[2]: Surah al-Ahzab 33: 39. 

A recollection One day, I was engrossed in doing supplication {du‘a’} and paying homage {ziyarah} in the holy shrine of Imam ar-Rida (‘a). One of the pilgrims {za’irin} sat beside me and as he recognized me from my TV program every Friday night, he gave me a sum of money, saying: “Aqa Qara’ati! Give this money to the poor. ” I said: “Like you, I have also come here for ziyarah and (here) in Mashhad I do not know of any poor people. You give it to the poor yourself. ” After sometime, he pleaded with me again and I also repeated my argument, and then I resumed supplication. He repeated his plea for the third time. I was annoyed and said: “Today, with twenty tumans [3] you disturbed my concentration three times. Please do not disturb me. You yourself have to give this money to the poor. ” He said: “Aqa Qara’ati! This is not twenty tumans; it is one thousand tumans. ” I was thinking that he wanted to give twenty tumans to the poor. I reflected for some time and my anger faded away. I p: 66 

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said to him: “There is an institution here for helping the orphans. ” He said: “It is up to you. You spend it as you deem it appropriate. ” He gave the money to me and left. I put down the book of supplication and started reflecting. If it is for the sake of God, what is the difference between twenty tumans and one thousand tumans? I realized that this scene was a test for me, reminding me that the motive for nearness {qurbah} had not yet become alive in me. One of the signs of sincerity is that the volume of work, the individuals involved, the places, types of work, and situations make no difference for the person. His only concern is to seek the pleasure of God regardless of whether he benefits from it or not, or the people would know or not, support it or not. Of course, humanitarianism and doing something for the people is nobler than egotism, but in the absence of a divine motive, it has no divine value. In the words of Shahid Mutahhari, the motive for nearness {qurbah} is an essential condition {shart-e dhati} and not a contractual and delegated condition; it is a creational {takwini} condition and not a ceremonial {tashrifati} one. [1] If we say: The condition for reaching Mecca is traversing the way to the city, this is a natural and essential condition, and not a contractual one. Similarly, the condition to attain the station of nearness to Allah is to have the motive for 

nearness {qurbah} and this is an essential condition. 

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[3]: Tuman: every tuman is equivalent to ten Iranian rials. {Trans. } 

[1]: See Murtada Mutahhari, Wala-ha va Wilayat-ha, pp. 290-293.

For this book’s English translation, see Murtada Mutahhari, Master and Mastership (Karachi: Islamic Seminary Publications, n. d. ) , chap. 7, “Wala of Control,” available online at http: //www. al-islam. org/mastership [17]. {Trans. } 

The effects and blessings of a pure intention Through a cursory glance at the verses of the Qur’an and the Prophetic traditions, we shall find out many effects and blessings of having a pure intention, some of which we shall mention concisely below: 1. Anyone who has a good intention shall have abundant provisions. [1] Perhaps this hadith means that because of his good intention, his behavior and treatment of people is somehow pleasant and naturally, more people will be attracted to his business and thus he will earn more income. 2. A good intention increases man’s success and opportunity, makes his life pure and desirable, and wins him more friends. [2] Divine favors for individuals depend on their having a good intention. The purer and more sincere their intention is, the more divine favors they will obtain. 3. It endows long life to man. It is narrated in the traditions: If a person who just performed Hajj pilgrimage would intend and decide when he is returning home to go to Hajj again the following year, God will prolong his life on account of that good intention. [3] 4. A good intention compensates for one’s past (sins). ‘Ali (‘a) says: If a sinner having a good intention repents, God will return to him whatever is taken from him as a remuneration (for his sins) , and set right whatever problem he might have in his work. [4] 5. God will give the reward of a good deed to a person for intending to do a good act even if he actually fails p: 68 

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to do so. By having a sincere intention, the unfulfilled works of a person shall be counted, as it has been narrated in the traditions: If a faithful person would say, ‘If God had given amenities to me, I would have done this and that’, and if this wish is sincere, God will grant him the reward of those deeds. [1] Even if he sincerely wishes for martyrdom and prays to God for his martyrdom, God will grant him the station of a martyr though he departs from this world on his bed. [2] It is enough of a favor that God will give reward for a decision to do a good deed, but regarding an intention to commit a sin, He will not set a punishment for it unless it is actually done. [3] 6. A pure intention can make the most materialistic affairs of life a means for man’s nearness {qurb} to Allah. In the same manner, the most spiritual states such as prostration {sujud} and weeping, if they are motivated by ostentation {riya’}, will turn into a means of drifting away from God. We read in the traditions: Just as the body having a soul is firm, religion with a sincere intention is firm. [4] Having a pure heart and good intention are among the divine assets and treasures, and the better the intention the more the value this treasure will have. [5] Having a serious intention, decision and will power will multiply the physical ability of man. Imam as-Sadiq (‘a) says: “On the p: 69 

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Day of Resurrection, God will group the people according to the intentions they have. ” [1] For one whose aim is the performance of a duty, it is not important for him the type of work and its outcome. As the Qur’an says,

 ﴿ ﻭَ ﻣَﻦْ ﻳُﻘﺎﺗِﻞْ ﻓﻲ ﺳَﺒﻴﻞِ ﺍﻟﻠّﻪِ ﻓَﻴُﻘْﺘَﻞْ ﺃَﻭْ ﻳَﻐْﻠِﺐْ ﻓَﺴَﻮْﻑَ ﻧُﺆْﺗﻴﻪِ ﺃَﺟْﺮًﺍ ﻋَﻈﻴﻤًﺎ ﴾

 “And whoever fights in the way of Allah, and then is slain or conquers, soon We shall give him a great reward. ” [2] What is important is to struggle in the way of God, but as to whether its outcome is defeat or victory has no effect on the divine reward. In another place, the Qur’an states: 

﴿ ﻭَ ﻣَﻦْ ﻳَﺨْﺮُﺝْ ﻣِﻦْ ﺑَﻴْﺘِﻪِ ﻣُﻬﺎﺟِﺮًﺍ ﺇِﻟَﻰ ﺍﻟﻠّﻪِ ﻭَ ﺭَﺳُﻮﻟِﻪِ ﺛُﻢﱠﱠ ﻳُﺪْﺭِﻛْﻪُ ﺍﻟْﻤَﻮْﺕُ ﻓَﻘَﺪْ ﻭَﻗَﻊَ ﺃَﺟْﺮُﻩُ ﻋَﻠَﻰ ﺍﻟﻠّﻪِ ﴾ 

“And whoever leaves his home migrating toward Allah and His Apostle, and is then overtaken by death, his reward shall certainly fall on Allah. ” [3] It can also be readily inferred from this verse that if a person leaves his home for the sake of God, even though he does not reach his destination, he would be rewarded. What is important is the intention behind the act and not the act itself. What is important is to take a step along the way and not reaching the destination. The Messenger of Allah (S) said to Abu Dharr: “Decide to do a good deed though you might not succeed in doing so; for, it is this decision that will take you out from the circle of p: 70 

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the neglectful. ” [1] We read in another hadith: “Any deed which is accompanied by a divine intention is great even if that work is simple and trivial. ” [2] On the contrary, the most important deeds, if they are not based on correct intentions, have no value. The Prophet (S) said: “Most of the martyrs of my ummah will depart from this world while lying on their beds while there are many who will be killed on the battlefield but God is aware of their intentions. ” [3] During the Tabuk expedition, the Holy Prophet of Islam (S) said: “Indeed, those who are in Medina but wish to participate with us in the battlefield shall share in the spiritual reward on account of that intention. ” [4] Also, in another tradition we read: Anyone who goes to his bed with the intention of waking up to say the night supererogatory prayers, if he remains in his bed and is not able to wake up, God will treat his sleep as charity and his breathing as glorification (of God) {tasbih} and give him the reward of saying the night supererogatory prayers. [5] It is not without reason that we have been admonished to have sacred aims even in eating and sleeping. [6] And if you love a person for the sake of God and imagine him as a good person, even if he is actually a dweller of hell, you are excused. [7] 

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[1]: Wasa’il ash-Shi‘ah, vol. 1, p. 39. 

[2]: Ghurar al-Hikam. 

[3]: Wasa’il ash-Shi‘ah, vol. 8, p. 107. 

[4]: Nahj al-Balaghah, Sermon 178: “By Allah, no people are deprived of the pleasures of life after enjoying them, except as a result of sins committed by them, because certainly Allah is not unjust to His creatures. Even then, when calamities descend upon people and pleasures depart from them, they turn towards Allah with the true intention and the feeling in their hearts, He will return everything that vanished from them and cure all their ills. ” 

[1]: Wasa’il ash-Shi‘ah, vol. 1, p. 40. 

[2]: Bihar al-Anwar, vol. 70, p. 201. 

[3]: Wasa’il ash-Shi‘ah, vol. 1, p. 40. 

[4]: Bihar al-Anwar, vol. 78, p. 312. 

[5]: Ghurar al-Hikam. 

[1]: Qassar al-Jamal. 

[2]: Surah an-Nisa’ 4: 74. 

[3]: Surah an-Nisa’ 4: 100. 

[1]: Wasa’il ash-Shi‘ah, vol. 1, p. 39. 

[2]: Wasa’il ash-Shi‘ah, vol. 1, p. 87. 

[3]: Muhajjah al-Bayda’ vol. 8, p. 103. 

[4]: Muhajjah al-Bayda’ vol. 8, p. 104. 

[5]: Bihar al-Anwar, vol. 70, p. 206. 

[6]: Wasa’il ash-Shi‘ah, vol. 1, p. 35. 

[7]: Muhajjah al-Bayda’ vol. 4, p. 374. 

The pre-eminence of intention {niyyah} over action {‘amal} The pre-eminence the intention behind an action possesses over the action itself is that in the performance of action, sometimes ostentation {riya’}

and showing off are at work, but in the intention—since it is an inner matter and has no outward appearance—there is no place for ostentation, showing off and the like. The other advantage of intention over action is that it is always possible in all places and requires no particular conditions, but performance of an action requires many prerequisites and contingencies. In the traditions, there is a category known as “man bala‘” traditions. This group of traditions states: If somebody hears a tradition which states that such an act has a reward and he performs it, God will grant him that reward even if that tradition is not correct. It is because one who has done so did it with a good intention. 

The degrees of intention 1. Sometimes, fear of divine wrath or desire for divine favor prompts man to perform an act. As the Qur’an says in this regard, “And supplicate Him with fear and hope. ” [1] And in another place, the Qur’an states: “And they would supplicate Us with eagerness and awe. ” [2] 2. A higher degree of intention is that man performs an act on account of gratitude for His favors whether he earns reward or punishment from God. As Hadrat ‘Ali (‘a) says:

 ﻟَﻮْ ﻟَﻢْ ﻳَﺘَﻮَﻋﱢﱢﺪَ ﺍﻟﻠﻪُ ﻋَﻠﻰٰ ﻣَﻌْﺼِﻴَﺘِﻪِ ﻟَﻜﺎﻥَ ﻳَﺠِﺐُ ﺍَﻟﺎّ ﻳُﻌْﺼﻰٰ ﺷُﻜْﺮﺍً ﻟِﻨِﻌْﻤَﺘِﻪِ.

 “Even if Allah had not warned of the chastisement of those disobedient to Him, it was obligatory by way of gratefulness for His favors that He should not be disobeyed. ” [3] 3. An even higher degree of intention is that without desiring

paradise and being afraid of hell, man worships God as he regards Him as the only Being worthy of worship and adoration. 4. The highest degree of intention is that the love for God drives man to perform an act. In this regard, ‘Ali (‘a) considers his love for death and meeting Allah as more intense than the fondness of an infant for the breast of its mother. [1] And Hadrat al-Qasim, son of Imam Hasan al-Mujtaba (‘a) says in Karbala’: “For me, death in the way of God is sweeter than honey. 

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[1]: Surah al-A‘raf 7: 56. 

[2]: Surah al-Anbiya’ 21: 90. 

[3]: Nahj al-Balaghah, Saying 290. 

[1]: Nahj al-Balaghah, Sermon 5. 

The role of intention on the penal issues On the question of punishment, Islam also takes motive and intention into account. Concerning murder, the penalty for a person who kills another intentionally is distinct from the penalty for one who kills another unintentionally. Each of these two cases has its own particular ruling. [2] With regard to swearing an oath, the Qur’an also says:

 ﴿ ﻟﺎ ﻳُﺆﺍﺧِﺬُﻛُﻢُ ﺍﻟﻠّﻪُ ﺑِﺎﻟﻠﱠﱠﻐْﻮِ ﻓﻲ ﺃَﻳْﻤﺎﻧِﻜُﻢْ ﴾

 “Allah shall not take you to task for what is unconsidered in your oaths. ” [3] Therefore, if someone gives an oath but he has no serious intention and motive, his oath has no value. 

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[2]: Surah an-Nisa’ 4: 92-93: “Anyone who kills a believer by mistake should set free a believing slave, and pay blood-money to his (the victim’s) family, unless they remit it in charity… Should anyone kill a believer intentionally, his requital shall be hell, to remain in it {forever}; Allah shall be wrathful at him and curse him and He shall prepare for him a great punishment. ” 

[3]: Surah al-Baqarah 2: 225. 

Gnosis {ma‘rifah} as the preliminary step toward the intention for nearness {qurbah} The best way of acquiring the motive for nearness {qurbah} to Allah and a pure intention is gnosis {ma‘rifah} and cognition. • If we only knew, acquiring the endearment of people is in the hands of God. [4] • If we only knew, honor and power are only through His hands. [5] • If we only knew, benefit and harm to us are not in the hands of others. [6] • If we only knew, work p: 73 

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for the sake of God has sometimes double, ten times, or seventy times its reward. So, we should not work for the sake of other than Him. • If we only knew, the elevation of social status does not mean glory because black smoke also goes up! • If we only knew, the attention and opinion of the people to us have no value because if an elephant would pass by the street, everybody will also look at it! • If we only knew, we would pay attention to the perils and ignominies of our ostentations! • If we only knew, there will be a day for us when one’s call will not reach the other and only those who have sound hearts shall attain deliverance. [1] • And if we only knew what values we shall lose by having corrupt intentions, we would prepare ourselves for the sincere performance of work based on the motive of nearness {qurbah} to Allah. 

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[4]: Surah Ibrahim 14: 37: “Our Lord! …So make the hearts of a part of the people fond of them (Abraham’s descendants) , and provide them with fruits, that they may give thanks. ” 

[5]: Surah al-Baqarah 2: 165. 

[6]: Munajat ash-Sha‘baniyyah. 

[1]: Surah ash-Shu‘ara’ 26: 88-89: “The day (Day of Resurrection) when neither wealth nor children will avail, except him who comes to Allah with a sound heart. ” 

The effects of corrupt intentions Concluding the discussion on intention, we shall also cite the adverse effects of having corrupt intentions, just as we earlier stated the blessings of a sound intention. 1. Non-acceptance of supplication {du‘a’}. Imam as-Sajjad (‘a) says: “A bad intention causes the non-acceptance of supplications. ” [2] Having an ungodly intention not only removes the divine color and devotional nature of actions; it also entails perils. Imam as-Sadiq (‘a) says: “If somebody borrows a certain amount of money without the intention of returning it, it is equivalent to stealing. ” [3] Similarly, if in marriage the person has no intention of giving the 

dower {mahriyyah} to his wife, in the sight of God he is committing adultery {zina}. [1] 2. Deprivation of sustenance {rizq}. Imam as-Sadiq (‘a) said: “So many believers have the intention of committing sin and God deprives them of sustenance {rizq}. ” An actual example of this hadith is the story of a garden which has been narrated in the Qur’an: In Surah al-Qalam, verses 16-30, there has been narrated the story of a people who owned a garden and who intended to harvest its yields in the dark so that the poor would remain unaware of their action and they would not have to give any of the fruits to them. As the dawn came they went to the garden. They saw that the garden had been burned and turned into ashes. Initially, they imagined that they had lost the way, but the wisest among them said: “Did I not remind you not to have such an intention? You had the intention of depriving the poor. Now, God deprived you of it as well. ” From this Qur’anic account, it can be understood that sometimes God gives a sort of penalty on account of our motive and intention. [2] Of course, this is not a general rule. 3. It causes wretchedness and misfortune. Hadrat ‘Ali (‘a) says: “A corrupt intention is a sign of wretchedness. ” [3] 4. The blessing of life and daily living is taken away. In another place, Hadrat ‘Ali (‘a) says:

 ﻋِﻨْﺪَ ﻓَﺴﺎﺩَ ﺍﻟﻨﱢﱢﻴﱢﱢﺔ ﺗَﺮْﺗَﻔﻊُ ﺍﻟْﺒَﺮَﻛَﺔ

. That is, God will take away the blessing 

from the person whose intention is not sound and he will not be able to make good use of divine favors. [1] It is narrated that it was said to someone: “On account of your good work, you have three acceptable supplications. ” He was glad and said: “O God! Make my wife the most beautiful woman in the world. ” His wife became very beautiful but his life became bitter because he realized that everyone was staring at his wife. He therefore made his second supplication: “O God! Make my wife the ugliest woman in the world. ” His supplication was granted but his life became intolerable with such an ugliness. So, he made his third and last acceptable supplication, saying: “O God! Let my wife return to her original condition. ” His supplication was heard and his wife returned to her original state. He made his three accepted supplication but he earned no benefit at all. This is the meaning of taking away blessings from a person and as such, he cannot make good use of the facilities at his disposal. 

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[2]: Surah al-Anwar, vol. 70, p. 375. 

[3]: Wasa’il ash-Shi‘ah, vol. 12, p. 86. 

[1]: Wasa’il ash-Shi‘ah, vol. 15, p. 22. 

[2]: Someone thus narrated to me: “I met one of the disabled war veterans (during the 1980-88 Iraqi imposed war against Iran) , who was sitting in a wheelchair. I approached and kissed him. As he smelled my perfume, he asked me to give him my perfume. I said: ‘I will buy one for you and I will keep this one. ’ At any rate, I did not give it to him and we parted ways. An hour later, I went to the toilet and the bottle of perfume fell into the toilet bowl. All of a sudden, I realized that this was a penalty for my stinginess and right there, I wept for my (miserable) state. ” Yes, we will suppose to have so much regret and remorse on the Day of Resurrection since we have done nothing for God. 

[3]: Ghurar al-Hikam, hadith 1610. 

[1]: Ghurar al-Hikam, hadith 1615.