The Radiance of the Secrets of Prayer
Chapter1
BOOK ID
Author (s): Muhsin Qaraati
Publisher (s): Qum: Cultural Affairs Department, 2008=1387,
Category: General
Topic Tags: Prayers Supplications Namaaz Sujud
ISBN: 978-964-529-434-0
Appearance: 250 p
Congress Classification: BP۱۸۶/ ق۴پ۴۰۴۹۵۲ ۱۳۸۷
Dewey decimal classification: ۲۹۷/۳۵۳
National bibliography number: ۱۶۲۶۱۴۶
Editor: Shah, Effat
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In this text, Muhsin Qara'ati 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, and the recitation of the Suras. The author explains each step throughly, outlining its importance and our understanding of the action.
Foreword
In the Name of Allah, the All-beneficent, the All-merciful
The precious legacy left behind by the Holy Prophet’s Household {ahl al-Bayt} (may peace be upon them all) and their followers’ preservation of this legacy from the menace of extinction is a perfect example of an all-encompassing school {maktab}, which embraces the different branches of Islamic knowledge.
This school has been able to train many talented personalities by quenching them from this gushing fountain. This school has presented scholars to the Muslim ummah who, by following the Holy Prophet’s Household (‘a) , have occupied the station of clarifying doubts and skepticisms brought forth by various creeds and intellectual currents both inside and outside Muslim society. Throughout the past centuries, they have presented the firmest answers and solutions to these doubts.
Anchored in the responsibilities it is shouldering, the Ahl al-Bayt (‘a) World Assembly has embarked upon defending the sanctity of risalah {messenger ship} and its authentic beliefs—truths which have always been opposed by the chiefs and leaders of anti-Islamic
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sects, religions and trends. In this sacred path, the Assembly regards itself as a follower of the upright pupils of the school of the Ahl al-Bayt (‘a) —those who have always been ready to refute those accusations and calumnies and have tried to be always in the frontline of this struggle on the basis of the expediencies of time and space.
The experiences in this field, which have been preserved in the books of scholars belonging to the school of the Ahl al-Bayt (‘a) , are unique in their own right. It is because these experiences have been based upon knowledge {‘ilm} and the preeminence of the intellect and reasoning, and at the same time, they are completely devoid of blind prejudice, whim and caprice. These experiences address experts, scholars and thinkers in a manner that is acceptable to a healthy mind and the pure human natural disposition {fitrah}.
In a bid to assist those who are in quest of truth, the Ahl al-Bayt (‘a) World Assembly has endeavored to enter a new phase of these worthy experiences within the framework of research and translating the works of contemporary Shi‘ah writers or those who, through divine guidance, have embraced this noble school.
The Assembly is also engaged in the study and publication of the valuable works of pious predecessors and outstanding Shi‘ah personalities so that those who are thirsty for the truth could quench their thirst from this refreshing fountain by listening and embracing this truth, which the Holy Prophet’s Household (‘a) has
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offered as a gift to the entire world.
It is hoped that our dear readers would not deprive the Ahl al-Bayt (‘a) World Assembly of their valuable opinions, suggestions and constructive criticisms in this arena.
We also invite scholars, translators and other institutions to assist us in propagating the pure Muhammadan Islam.
We ask God, the Exalted, to accept this trivial effort and enhance it further under the auspices of His vicegerent on earth, Hadrat al-Mahdi (may Allah, the Exalted, expedite his glorious advent).
It is appropriate here to express our utmost gratitude to Hujjat al-Islam wa’l-Muslimin Shaykh Muhsin Qara’ati for writing the book, [1] and to Mr. Mansoor Limba for translating it, as well as to all our honorable colleagues in accomplishing this task especially the dear ones in the Translation Office for undertaking this responsibility.
Cultural Affairs Department
The Ahl al-Bayt (‘a) World Assembly
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[1]: Muhsin Qara’ati, Parto-yi az Asrar-e Namaz (Tehran: Setad-e Iqameh-ye Namaz, Winter 1379 (2000) ) , pp. 251.
Preface
In the Name of Allah, the All-beneficent, the All-merciful
أَلْحَمْدُ للهِ رَبِّ الْعَالَمِیْنَ
وَ صَلَّى اللهُ عَلىٰ سَیِّدِنَا وَ نَبِیِّنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِیْنَ وَ لَعْنَةُ اللهِ عَلىٰ أَعْدَائِهِمْ أَجْمَعِیْنَ
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.
Today, it is imperative to explain the teachings of Islam in the areas of “beliefs” {‘aqa’id}, “laws” {ahkam} and “morality” {akhlaq} in simple language based on Qur’anic verses and Prophetic traditions to meet the needs of those who are interested.
Through divine succor {tawfiq},
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the televised presentation of the discussions on “Lessons from the Qur’an,” was welcomed by our religious community for some years, and some of these discussions were published. The discussions on the basic principles of religion {usul ad-din} and the Day of Resurrection {ma‘ad} {in particular} are among them.
After these, discourses pertaining to the branches of religion {furu‘ad-din} were also meant to follow. However, on account of urgent need, “Hajj” was presented to you earlier. Now, prayer {salah} is at your disposal, thanks to the blessings of the blood of martyrs.
Although useful and valuable books and brochures about prayer and other branches of Islam have already been published, it is still hoped that owing to its novelty of approach, simplicity of discussion, suitable organization of the subjects, and reliance on ample Qur’anic verses and hadiths, [1] this volume would be useful to all readers, particularly teachers, who are presenting the truths of religion in class sessions. The main references used in organizing these discussions are the Qur’an, and the hadith, for which both Sunni and Shi‘ah books have been utilized.
The principal sources being consulted (apart from the Qur’an and Nahj al-Balaghah) [2] are Bihar al-Anwar, Wasa’il ash-Shi‘ah, Mustadrak al-Hakim, Usul al- Kafi, Man La Yahdhuruh al-Faqih, Ghurar al-Hikam, Kanz al-‘Ummal, and others whose particular references are indicated in the footnotes.
In preparing the contents of this treatise, valuable ideas and supplementary suggestions offered have also been utilized, which are hereby acknowledged with profound gratitude. The positive aspects of this book are related to the
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luminous statements of God, the Prophet (S) [1] and the infallible Ahl al-Bayt [2] (‘a) [3] and written with their blessings. Any weaknesses, however, are mine.
The translations of Qur’anic verses and hadiths are relatively free translations and sometimes accompanied by explanations and addenda. It should not remain unsaid that the content of this volume has been shown earlier in the state television of the Islamic Republic of Iran. It has been put into writing with some corrections and modifications.
I beseech God, the Exalted, for sincerity of intention {ikhlas}, dedication to purpose {tawfiq} and eloquence in speech and writing. I hope that this trivial attempt at inclining people toward the great obligatory act of prayer is fruitful and plays a vital role in the dissemination of Islamic culture throughout the world—an obligation which is incumbent upon each of us. It is also hoped that by clinging to its religious identity and rich Islamic culture, our great Islamic nation can serve as a formidable stronghold of truth and a strong refuge for the deprived ones of the world.
Verily, He is the Bestower of Success {innahu wali at-tawfiq}.
Muhsin Qara’ati
Ramadhan 1410 AH
Farvardin 1369 AHS
(Circa March-April 1990)
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[1]: Hadith (pl. ahadith): tradition or report, specifically the traditions of the Prophet (S) and the infallible Imams (‘a) , i. e. their sayings, actions and tacit approvals of others’ actions, or the narrations of these. {Trans. }
[2]: Nahj al-Balaghah (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). 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.
Except the words of the Glorious Qur’an and of the Holy Prophet (S) , no words of man can equate 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 [10]. {Trans. }
[1]: 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. }
[2]: Ahl al-Bayt: according to authentic hadiths recorded in both Sunni and Shi‘ah sources, the term Ahl al-Bayt, and interchangeably ‘Itrah and Al, is a blessed Qur’anic appellation that belongs exclusively to the Prophet, ‘Ali, Fatimah, Hasan, and Husayn (‘a).
The members of this Family of five, with the Prophet Muhammad (S) at its head, were the ones present at the time the Qur’anic verses regarding their virtues were being revealed to the Prophet (S). However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also in this chosen Family, the final one being Imam al-Mahdi (‘a). For further information, visit: http: //www. al-islam. org/faq [11]. {Trans. }
[3]: The abbreviation, “‘a” stands for the Arabic invocative phrase, ‘alayhi’s-salam, ‘alayhim’us-salam, or ‘alayha’s-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. }
Worship {‘ibadah}
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Before embarking on the discussion of prayer, I shall deal with the meanings, philosophy and dimensions of worship {‘ibadah} and servitude as they are the spirit of prayer.
Why worship {‘ibadah}?
Worship {‘ibadah} means the expression of abasement {dhillah}, the highest form of humility and homage, before God. As to its importance, it is enough to state that worship is the purpose
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behind the creation of all beings and the mission {bi‘thah} of the prophets (‘a) (the creational world {‘alam at-takwin} and the legislative world {‘alam at-tashri‘}, respectively). God says:
﴿ وَ ما خَلَقْتُ الْجِنَّ وَ الإِْنْسَ إِلاَّ لِیَعْبُدُونِ ﴾
“I did not create the jinn and humans except that they may worship Me. ” [1]
The mission of all the prophets (‘a) has been to invite the people to worship God:
﴿ وَلَقَدْ بَعَثْنَا فِی کُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ ﴾
“Certainly We raised an apostle in every nation {to preach: } ‘Worship Allah, and keep away from the Rebel’. ” [2]
So, the objective behind the creation of the universe and the mission of the prophets (‘a) has been the worship of God. However, it is clear that God, the Exalted, is in no need of our worship:
﴿ فَإِنَّ اللَّهَ غَنِیٌّ عَنکُمْ ﴾
“Yet Allah is Independent of you. ” [3]
The benefit of worship returns to the worshippers themselves, as simply as the pupils’ decision to study their lessons is to their own advantage and has no gain for the teacher.
Reasons for worship
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The following reasons persuade man to worship and serve God:
1. Greatness of God
When man sees the greatness and magnificence of God, he unconsciously feels humble and weak before Him, just as a person who regards himself insignificant before a distinguished person and scholar, also honors and respects him.
2. Feelings of dependence
Man’s nature is such that he feels humble before some one upon whom he is dependent. Our very existence depends upon the will of God and we need Him all the time. This feeling of need and
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deficiency urges man to worship God—for only He is the Ultimately Perfect and Independent. It is stated in some hadiths that if there were no death, poverty and sickness, some people would never humble themselves before God.
3. Awareness of blessings
Man loves to possess and enjoy blessings. Remembering the abundant blessings of God can be the strongest motive for worshipping Him. In the litanies {munajat} of the infallible Imams (‘a) , the blessings of God, including those that are related to those prior to the birth of man, are initially mentioned, and in this way man shows his love to God and than he humbly presents his requests. God also says:
﴿ فَلْیَعْبُدُوا رَبَّ هَذَا الْبَیْتِ ٭ الَّذِی أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ ﴾
“Let them worship the Lord of this House, who has fed them {and saved them} from hunger, and secured them from fear. ” [1]
In another verse, man is asked to worship God who created him.
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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 an-Nahl 16: 36.
[3]: Surah az-Zumar 39: 7.
[1]: Surah al-Quraysh 106: 3-4.
4. Human nature {fitrah}
Worship is an instinctive and integral part of human nature. Being innate, man sometimes treads the correct path and worships God. When misled, he is drawn to the worship of the sun, stones, wood, the cow, money, spouses, and taghuts. [2]
The prophets (‘a) have not come to instill the sense of worship in man. Rather, their mission is to guide this natural disposition in the right direction. ‘Ali (‘a) said:
فَبَعَثَ اللهُ مُحَمَّداً بِالْحَقّ لِیُخرِجَ عِبادَهُ مِنْ عِبادَةِ الأَوْثانِ إِلى عِبادَتِهِ.
“God thus sent down Muhammad in truth to stop His servants from idol-worship, and invite them to His worship. ” [3]
Most
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of the Qur’anic verses related to worship invite people to the divine unity in worship {tawhid fi’l-‘ibadah} and not to the spirit of worship, because that spirit of worship already exists in man. It is like the desire for food which exists in every infant, but if it is not guided, he will eat mud instead of food and enjoy eating it!
Were it not for the leadership of the prophets (‘a) , the direction of this instinct would be elsewhere, and instead of God, false and futile deities would be worshipped. Just as during the forty days of the absence of Hadhrat [1] Musa (Moses) (‘a) , the people through the temptation of Samiri started worshipping the golden calf.
Role of worship
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Worship means devoting all the dimensions of life to the divine will and pleasure. Giving divine meaning to all activities has significant effects on the life of man, some of which are the following:
1. Making the perishable perpetual
Man and all his efforts will perish, but whatever is done for His pleasure will remain as an asset. The Holy Qur’an says:
﴿ ما عِنْدَ کُمْ یَنْفَدُ وَ ما عِنْدَ اللهِ باقٍ ﴾
“That which is with you will be spent but what is with Allah shall last. ” [2]
It also says elsewhere:
﴿ کُلُّ شَیْءٍ هَالِکٌ إِلَّا وَجْهَهُ ﴾
“Everything is to perish except His Face. ” [3]
2. Changing the material into the spiritual
If the purpouse behind {man’s} deeds be a Godly one if man could set the intention, motive and direction of his activities along the path of the divine will, and conduct himself as a true servant of God,
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even his mundane acts such as eating, dressing, traveling, visiting, housekeeping, studying, and all his daily chores would become spiritual. On the contrary, sometimes even the most sacred of works, if done with materialistic and worldly motives, could lose their worth.
3. Individual and collective development
Worship of God demands a total disregard of personal whims and caprice; non-glorification of any race, garment, language, land, and city; association with God, the Ultimate Power and Perfection. And gratitude to the Bestower of blessings. Taken together, they play an important role in the intellectual development of the individual and society collectively. Worship means moving along the straight path of God:
﴿ وَأَنْ اعْبُدُونِی هَذَا صِرَاطٌ مُّسْتَقِیمٌ ﴾
“Worship Me. This is a straight path. ” [1]
﴿ وَاسْتَعِینُواْ بِالصَّبْرِ وَالصَّلاَةِ ﴾
“And take recourse in patience and prayer. ” [2]
Also, worship individually protects human beings from caprice, sin and temptation, and a devoted society that worships God consciously rejects the worship of taghuts, tyrants and superpowers. ‘Allamah Iqbal Lahuri said:
آدم از بى بصرى بندگى آدم کرد
گوهرى داشت ولى نذر قباد و جم کرد
یعنى از خوى غلامى ز سگان پستتر است
من ندیدم که سگى پیش سگى سرخم کرد
Due to a lack of insight, man serves another man,
He possessed a gem but gave it to others,
He is worse than dogs in his slavish demeanor,
I have yet to see a dog bow down before another.
Worship improves individuals as well as societies. In most cases, the corruption in society emanates from, and is caused by the inclination to worship any other, besides God.
Dimensions of worship
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In the culture of
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Islam, worship {‘ibadah} is higher than its manifestations such as prayer and fasting. Acts which are beneficial to the people are all acts of worship. We shall point to some activities which are reckoned as acts of worship in Islam:
1. Reflection on the handiwork of God
Imam as-Sadiq [1] (‘a) said:
لَیْسَت الْعِبادَةُ کَثرَةُ الصَّلوٰةِ وَ الصَّوْمِ، إِنَّما العِبادَة التَّفَکُّرُ فی أَمر اللهِ.
“Worship {‘ibadah} is not excessive praying and fasting. Verily, worship is reflection on the handiwork of Allah. ” [2]
Reflection that makes human beings better acquainted with God has been regarded as an act of worship.
2. Earning a living
The Messenger of Allah (S) said:
أَلْعِبادَةُ سَبْعُونَ جُزْءً أَفْضَلُها طَلَبُ الْحَلال.
“Worship has seventy parts, the best of which is to earn a lawful {halal} (income). ” [3]
3. Seeking knowledge
The Prophet of Islam (S) said:
مَنْ خَرَجَ یَطْلُبُ باباً مِنَ الْعِلْمِ لِیَرُدَّ باطِلاً إِلىٰ الْحَقِّ وَضَالاًّ إِلىٰ الْهُدىٰ کانَ عَمَلهُ کعبادةِ أربعین عاماً.
“The act of seeking knowledge in order to refute falsehood and turn deviation into guidance is equivalent to forty years of worship. ” [4]
4. Rendering service to the people
Many Prophetic traditions assert that service to the people and attending to their problems is far superior to many acts of worship and optional Hajj pilgrimage {‘umrah}. In the words of Sa‘di, [5]
عبادت بجز خدمت خلق نیستبه تسبیح و سجّاده و دلق نیست
Worship is nothing but service to the people.
It is not rosary, prayer mat and cassock.
5. Waiting for the global government of justice
The Holy Prophet (S) said:
أَفْضَلُ العِبادةِ إِنْتِظارُ الْفَرَجِ.
“The best act of worship is to wait for the relief {faraj} (with the advent of Imam al-Mahdi [6] (‘a) ). ” [7]
It is clear that it must also be accompanied by positive and constructive waiting, which paves
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[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 one of the idols of the Quraysh tribe. This name is used also to mean 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]: Nahj al-Balaghah, Sermon 147.
[1]: Hadrat: The Arabic word Hadrat is used as a respectful form of address. {Trans. }
[2]: Surah an-Nahl 16: 96.
[3]: Surah al-Qasas 28: 88.
[1]: Surah Ya-Sin 36: 60-61.
[2]: Surah al-Baqarah 2: 45, 153.
[1]: Ja‘far ibn Muhammad (‘a) entitled, as-Sadiq {The Truthful},” is the sixth Imam from the Prophet’s Progeny (83-148 AH). Many of the Sunni and Shi‘ah ‘ulama and scholars attended his teaching classes and seminars. Narrators of tradition have quoted the number of Imam as-Sadiq’s students as four thousand. The socio-economic conditions of his time necessitated utmost efforts to be made by the Imam (‘a) in the areas of expanding authentic and original Islamic teachings and in the training and education of the faithful students. For this reason the books of tradition and other books quote and cite more traditions from Imam Ja‘far as-Sadiq than from any other infallible Imams. See Shaykh Mohammed al-Husayn al-Muzaffar, Imam Al-Sadiq, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1998). {Trans. }
[2]: Mizan al-Hikmah, vol. 7, p. 542.
[3]: Wasa’il ash-Shi‘ah, vol. 12, p. 11.
[4]: Muhajjah al-Baydha’, vol. 1, p. 19.
[5]: Shaykh Muslih ad-Din Sa‘di (1184-1283) was one of the greatest Persian poets. Born in Shiraz, he studied Sufi mysticism at the Nizamiyyah madrasah at Baghdad, with Shaykh ‘Abd al-Qadir al-Jilani and with Shahab ad-Din Suhrawardi. He made the pilgrimage to Makkah many times and traveled to Central Asia, India, the Seljuq territories in Anatolia, Syria, Egypt, Arabia, Yemen, Abyssinia, and Morocco.
His best known works are Bustan {Garden} and Golestan {Rose-Garden}, also known as Sa‘di-Nameh. The former is a collection of poems on ethical subjects, while the latter a collection of moral stories in prose. He also wrote a number of odes, and collections of poems known as Pleasantries, Jests and Obscenities. His influence on Persian, Turkish and Indian literatures has been very considerable, and his works were often translated into European languages from the 17th century onward. {Trans. }
[6]: It refers to Imam Muhammad ibn Hasan al-Mahdi, the Twelfth and Last Imam from the Prophet’s Holy Progeny who is presently in the state of major occultation {ghaybah al-kubra} and will appear on the appointed time in the future to fill the world with truth, justice and faith after being engulfed by falsehood, injustice and unbelief. For further information on the Islamic belief on the Mahdi, see Ayatullah Ibrahim Amini, Imam Mahdi: Just Leader of Humanity, http: //www. al-islam. org/mahdi/nontl/index. htm; [12] Ayatullah Sayyid Muhammad Baqir as-Sadr and Ayatullah Murtada Mutahhari, Awaited Savior, http: //www. al-islam. org/awaited/index. htm [13]. {Trans. }
[7]: Nahj al-fasahah, statement 409.
the ground for the establishment of the just government of al-Mahdi (‘a).
Thus, giving divine color {sibghah} to works increases their value and transforms them into acts of worship, at times, even the best acts of worship. Proper intention is like an alchemy that makes every invalid meral into gold. Acts performed with the intention of seeking nearness to God shall become acts of worship. As such, it can be said that the dimensions and manifestations of worship cannot be counted. A benevolent glance at one’s father and mother, or the countenance of the ‘ulama’; looking at the Qur’an, the Ka‘bah, a just leader, or a brother in faith, are also acts of worship. [1]
How we should worship
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The manner of performing worship must be learned from the Qur’an and the progeny {‘itrah} of the Prophet (S) (after him) just as the address of every house must be sought from its owner. Therefore, we need to see what the verses of the Qur’an and the hadiths of the Infallibles {ma‘sumin} [2] (‘a) consider as the best acts of worship and how they (‘itrah (‘a) ) describe them. Let us look at the statements of the pious saints {awliya’}:
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[1]: Safinah al-Bihar, under the word “nazar”.
[2]: Ma‘sumin: those possessing the quality of ‘ismah {infallibility}; viz. , the Prophet, Fatimah, and the Twelve Imams (‘a). See A Brief History of the Fourteen Infallibles (Tehran: WOFIS) ; Sayyid Murtada al-‘Askari, The Twelve Successors of the Holy Prophet (S) , http: //www. al-islam. org/twelve [14]. {Trans. }
1. Conscious worship
It is stated in a hadith, thus:
رَکْعَتانِ مِنْ عالِمٍ خَیْرٌ مِنْ سَبْعِینَ رَکْعَةً مِنْ جاهِلٍ.
“Two rak‘ahs {cycles or units} of prayer of a scholar {‘alim} are better than seventy rak‘ahs of prayer of an ignorant person {jahil}. ” [3]
The Messenger of Allah (S) said: “What is accepted in prayer is that which is performed or recited on the basis of
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reflection and consciousness. ” [1]
It is thus stated in another hadith:
أَلْمُتِعَبِّدُ عَلىٰ غَیْرِ فِقْهٍ کَحِمار الطّاحونةِ.
“He who worships without understanding and discernment is like the donkey of a mill but does not advance. ” [2]
It is essential for the person to know what he is doing and reciting, and who he is addressing, with total presence of mind and heart.
The Holy Prophet (S) said: “Two rak‘ahs of conscious prayer is better than an unconscious night vigil. ” [3]
The Glorious Qur’an states:
﴿ یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُکَارَى حَتَّىَ تَعْلَمُواْ مَا تَقُولُونَ ﴾
“O you who have faith! Do not approach prayer when you are intoxicated, {not} until you know what you are saying. ” [4]
Imam as-Sadiq (‘a) said: “The sins of the one who performs two rak‘ahs of prayer while aware of whom he is addressing and what he is reciting shall be forgiven. ” [5]
2. Fervent worship
Just as the sick do not enjoy eating food, the unenthusiastic worshippers will not also acquire pleasure in worship. Worship must be performed with love, enthusiasm, fervor and pleasure and not indisposition, languidness and despondency.
Cheerfulness in worship is a privilege possessed by the people whose hearts are enamored by Him. Its ground must also be obtained through gnosis {ma‘rifah} and attention {tawajjuh}. Worship under compulsion and imposition leads nowhere. Imam as-Sadiq (‘a) said:
لا تُکْرِهوا إِلىٰ أَنْفُسِکُم العِبادَة.
“Do not enforce worship on yourself. ” [6]
Just as we ardently wish to meet a beloved person or a great personality, we must also ardently desire meeting God and worshipping Him. The holy saints {awliya’} and the
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Infallibles (‘a) were astonishingly enamored by the moment of meeting God and worshipping Him. (We shall cite some instances of it in future discussions. )
3. Sincere worship
Sincerity bestows value and credit to acts of worship. Any act of worship not purely for the sake of God but out of ostentation, hypocrisy, demagogy and advertisement is devoid of value, and not accepted by God.
The Glorious Qur’an states:
﴿ وَلا یُشْرِکْ بِعِبادَةِ رَبِّهِ أَحَداً ﴾
“And make none sharer of the worship due unto his Lord. ” [1]
Imam ar-Rida [2] (‘a) said:
مَنْ شَهّرَ نَفْسَهُ بِالْعِبادَةِ فَاتَّهَمُوهُ عَلىٰ دِینِه.
“You should be skeptical about the piety of one who seeks popularity (in society) through worship. ” [3]
Such people make use of religion to deceive others. Insincere worship is like a lifeless body and soulless corpse. And the Glorious Qur’an beautifully states:
﴿ وَما أُمِرُوا إِلاّ لِیَعْبُدُوا اللهَ مُخْلِصِینَ لَهُ الدِّین ﴾
“And they are ordered naught else than to serve Allah, keeping religion pure for Him. ” [4]
4. Worshipping submissively
Humility {khushu‘} means total attention of the heart to the Lord and Cherisher and a physical and mental state which is worthy of the majesty of God. Worshipping God must be accompanied by a heart filled with the sense of God’s grandeur, and its own insignificance before Him. In describing the upright believers, the Holy Qur’an notices the presence of “humility during prayer”:
﴿ وَالَّذِیْنَ هُمْ فِی صَلوٰتِهِم خاشِعُونَ ﴾
“And those who are humble in their prayers. ” [5]
This humility of heart should encompass the entire being of the worshipper as if he can see God and feel his own
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worthlessness in front of His power and glory. This is stated in a hadith:
أَعْبُدُ اللهَ کَأَنَّکَ تَراه.
“Worship God as if you can see Him. ” [1]
Another hadith further informs thus:
فَصَلِّها لِوَقْتِها صَلاةَ مُوَدِّعٍ.
“Perform the prayer within its appointed time in such a manner as if it is your last prayer (and you are bidding farewell to prayer and the world). ” [2]
5. Worshipping in private
Man is not immune from the snares of Satan, and so many acts of worship are tainted with self-conceit, ostentation and publicity. The way to overcome this defect is to worship in private. The Messenger of Allah (S) said:
أَعْظَمُ الْعِبادَةِ أَجْراً أَخْفاها.
“The reward for an act of worship done in private is greater. ” [3]
However, this does not apply to congregational acts of worship (such as Friday and other congregational prayers, and Hajj pilgrimage) ; for, congregational prayer in the mosque is superior to individual prayer at home. Worshipping in private, in most cases, prevents ostentation and adulteration of acts of worship.
Dangers threatening worship
point
Satan, the avowed and perennial enemy of man is always trying to adulterate his acts of worship and render them worthless. He makes use of the following ways:
1. Ostentation {riya’}
He who worships not for the sake of God but to win the attention of people or to earn popularity and a certain status is ensnared by Satan, and his acts of worship become futile. This havoc in worship sometimes occurs in the intention even before the act itself, thus distancing it from the intention of “seeking nearness to Allah” {qurbatan ilallah}.
2. Self-conceit {‘ujb}
Satan draws
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man, while in the state of worship, toward self-conceit by regarding his acts of devotion as worthy of acceptance, thus sending them down the drain, though they have been started with the name of God and for him. And, as such, man is involved in pride.
3. Sin
Undoubtedly, sins efface the good effects of devotional acts. After months of sweat and toil for his farm and orchard to yield fruits and products, as a result of a single instance of negligence a fire might burn all of the harvested products, thus rendering all the farmer's efforts futile. Sin is the fire in the crops of our devotions and deeds which consumes them.
In sum, Satan obstructs the pouring of the limpid water into the heart’s goblet, or pollutes and contaminates it after the container is full, or makes a hole in the container so as to waste the water.
In the Makarim al-Akhlaq Supplication, Imam as-Sajjad [1] (‘a) thus beseeches God:
إِلٰهی عَبِّدْنی لَکَ وَلا تُفْسِدْ عِبادَتی بالعُجْبِ... أَعِزَّنی وَلاَ تَبْتَلَیّنی بِالْکِبْرِ.
“O my Lord! Let me be Your servant but do not contaminate my devotion {‘ibadah} with self-conceit {‘ujb}… Make me honorable {‘aziz} but do not inflict me with pride {kibr}. ” [2]
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[3]: Safinah al-Bihar, under the word “‘abd” {servant}.
[1]: Muhajjah al-Baydha’, vol. 1, p. 366.
[2]: Safinah al-Bihar, under the word “‘abd” {servant}.
[3]: Bihar al-Anwar, vol. 84, p. 259.
[4]: Surah an-Nisa’ 4: 43.
[5]: Al-Wafi, vol. 2, p. 10.
[6]: Usul al-Kafi, vol. 2, p. 83.
[1]: Surah al-Kahf 18: 110.
[2]: Imam Rida: ‘Ali ibn Musa, eighth of the Twelve Imams, born in 148 AH/765 CE and died in 203 AH/817 CE in Tus (Mashhad). He was poisoned by the ‘Abbasid caliph Ma’mun, who had superficially appointed him as his successor at first, but then grew fearful of the wide following he commanded. His shrine in Mashhad is one of the principal centers of pilgrimage and religious learning in Iran.
See Baqir Sharif al-Qarashi, The Life of Imam ‘Ali bin Musa al-Rida, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 2001) ; Muhammad Jawad Fadlallah, Imam al-Rida: A Historical and Biographical Research, trans. Yasin T. al-Jibouri, http: //www. al-islam. org/al-rida/index. html; [15] Muhammad Mahdi Shamsuddin, “Al-Imam ar-Rida (‘a) and the Heir Apparency,” At-Tawhid Journal, http: //www. al-islam. org/al-tawhid/heir. htm [16].
[3]: Bihar al-Anwar, vol. 70, p. 252; Wasa’il ash-Shi‘ah, vol. 1, p. 58.
[4]: Surah al-Bayyinah 98: 5.
[5]: Surah al-Mu’minun 23: 3.
[1]: Misbah ash-Shari‘ah, p. 8.
[2]: Bihar al-Anwar, vol. 84, p. 223.
[3]: Bihar al-Anwar, vol. 70, p. 251.
[1]: ‘Ali ibn al-Husayn: the fourth Imam from the Holy Prophet’s Progeny, known as Zayn al-‘Abidin and as-Sajjad (658-712 CE). The son of Imam Husayn by the daughter of Yazdgird, the last Sassanid king of Iran, he was not able to carry arms at Karbala’ because of illness, and thus he did not meet the fate of his three brothers. For most of his life he lived in seclusion in Madinah, having contact with only a few select followers. His piety—which is reflected in his prayers whose compilation is known as Sahifah as-Sajjadiyyah—is proverbial. He is buried in the Baqi‘ cemetery in Madinh. {Trans. }
[2]: As-Sahifah as-Sajjadiyyah, Supplication 20.
In the words of the Glorious Qur’an, giving alms {sadaqah}, which is a material form of worship, is tainted and rendered void by twitting anyone for a favor done to him {minnh}:
﴿ یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِکُم بِالْمَنِّ وَالأذَى ﴾
“O you who have faith! Do not render your
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charities void by reproaches and affronts. ” [1]
Planting a shoot does not take much time, but making it bear fruit, keeping it safely growing, and purging it of pests are difficult. Sometimes, the sins or spiritual maladies wipe off all goodness.
We read in a hadith:
إِنَّ الْحَسَدَ یَأْکُلُ الْحَسَناتِ کَما تَأْکُلُ النَّارُ الْحَطَبَ.
“Verily, jealousy consumes all goodness just as the fire consumes firewood. ” [2]
It is stated in another tradition: A proud worshipper and a repentant transgressor (sinner) both entered the mosque. Because of his repentant and regretful nature, the transgressor reformed himself and became a righteous believer. Owing to his pride, however, the worshipper turned into a transgressor. [3]
Ways of avoiding pride and self-conceit {‘ujb}
point
Among the most potent dangers threatening worship are pride {kibr} and self-conceit {‘ujb}. How can one cure or not become involved in them? By paying attention to the following points, one may avoid or cure these maladies:
1. Have we really worshipped?
Sometimes, man is in a state of compound ignorance {jahl al-murakkab}, thinking that he is engaged in worshipping God while in fact he is going astray and giving extreme importance to his works. At times, unpleasant acts seem “good deeds” to him and Iblis (Satan) is active in this context. The Holy Qur’an points to this “embellishment of evil deeds” {tazyin ‘amal su’} in some of its verses, some of which are the following:
﴿ أَفَمَنْ زُیِّنَ لَهُ سُوءُ عَمَلِه فَرآهُ حَسَناً ﴾
“Is someone the evil of whose conduct is presented as decorous to him, so he regards it as good... ” [4]
﴿ ٱلَّذِیْنَ ضَلَّ سَعْیُهُمْ فِى ٱلْحَیَوٰةِ ٱلدُّنْیَا
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وَهُمْ یَحْسَبُونَ أَنَّهُمْ یُحْسِنُونَ صُنْعًا ﴾
“Those whose endeavor goes awry in the life of the world, while they suppose they are doing good. ” [1]
﴿ زُیِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ ﴾
“Their evil deeds appear to them as decorous. ” [2]
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[1]: Surah al-Baqarah 2: 264.
[2]: Mizan al-Hikmah, under the word “hasad” {jealousy}.
[3]: Al-Kafi, vol. 2, p. 314.
[4]: Surah Fatir (or al-Mala’ikah) 35: 8. Ellipsis. The phrase omitted is ‘like one who is truly virtuous? ’ {Qur’an Translator}
[1]: Surah al-Kahf 18: 104.
[2]: Surah at-Tawbah (or, Bara‘ah) 9: 37.
2. Have our acts of worship been accepted?
On the discussion about the conditions and signs of the acceptance of worship, you will read that the value of acts of worship and prayer lies in their being accepted. God accepts the worship of the meritorious, pious servants, recognizing their spending and alms-giving. [3]
A person not sure of the acceptance of his acts of worship obviously cannot be proud of them.
3. Futile acts of worship
Some sins corrupt and render futile a whole lifetime of prayers and other acts of worship, and people will return empty-handed from the market of deeds. We need to ensure that our prayers and other acts of worship are not accompanied by those sins. [4]
4. Will we achieve redemption?
A noble ending and favorable future are great blessings, which the divine saints {awliya’} have always prayed for. Hadhrat Yusuf (‘a) prayed to God that he die a Muslim (who submits to the divine will):
﴿ تَوَفَّنِی مُسْلِمًا ﴾
“Let my death be in submission {to You}. ” [5]
The Glorious Qur’an states that one of the requests of the men of wisdom to God is for them to die along with the good ones:
﴿ وَتَوَفَّنَا مَعَ ٱلأَبْرَارِ ﴾
“And make us die with the pious. ” [6]
Requesting guidance along the straight path {sirat al-mustaqim} is the prayer for constancy along the path, and the Holy Qur’an describes the final ending as belonging to the pious:
﴿ وَ ٱلْعَاقِبَةُ لِلْمُتَّقِیْن
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﴾
“And the outcome will be in favor of the God-wary. ” [1]
Was not Satan with all those acts of worship expelled from the kingdom of God? Were there not those who, after a whole lifetime of prayers and other acts of worship, passed away in the worst state of misguidance? So, one must not be proud of the present state!
5. Comparing acts of worship and blessings
Whatever we have is from God. The blessings of health, active limbs, faculties, and sustenance are all divine graces. Success in worship also originates from Him. We are totally enveloped by His blessings. In order to attain felicity and bliss, He invites, guides, encourages, and provides us with opportunities.
He accepts us in His presence in every place, time, circumstance, age, and condition that we may be in. He also accepts the repentant. He is not tired of hearing repetitive petitions and pleadings, nor does He fall short of entertaining His servants.
He accepts unworthy acts of worship and compensates them worthily. He overlooks shortcomings because His favors and blessings are boundless. What is the value of our acts of worship compared to His Benevolence? “And what is the worth of our deeds in comparison to His favors? ”
6. Comparing acts of worship and complacencies
Which are greater in number, our acts of worship or our complacencies and sins? The Holy Qur’an has stated many times:
﴿ فَأَیْنَ تَذْهَبُونَ؟ ﴾
“So where are you going? ” [2]
Can our prayers and acts of devotion outweigh our moments of negligence, disobedience, shortcomings, carelessness, and heedlessness?
Imam as-Sajjad (‘a) says in a supplication, thus:
وَلَسْتُ أَتَوَسَّلُ إِلَیْکَ
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بِفَضْلِ نَافِلَةٍ مَعَ کَثِیرِ مَا أَغْفَلْتُ مِنْ وَظَائفِ فُرُوضِکَ وَتَعَدَّیْتُ عَنْ مَقَامَاتِ حُدُودِکَ؟
“O Lord! With all this negligence of obligations, violation of limits, and transgressions, how can I come near You through optional and supererogatory acts? ” [1]
7. Comparing acts of worship and needs
Acts of worship are our provision for the hereafter. A long and winding road is before us. Will these acts of worship suffice all this way and meet all our needs? Was the lamentation of ‘Ali (‘a) not loud enough when he said, “Oh… for lack of provision (for the long way) ”?
After this worldly existence, we are in need of God and His favors in the next stages—in the grave, purgatory {barzakh}, Day of Reckoning {mahshar}, and the hereafter. Do all these acts of worship guarantee God’s favors?
Abu Darda’ says:
At the Masjid an-Nabi there was talk about the deeds of those who participated in the Battle of Badr and those who gave their Pledge under the Tree {bay‘ah ar- ridhwan}. I said: “The devotion and piousness of ‘Ali is greater than all (excluding the Prophet (S) ). ” When they rejected this claim, I narrated this incident which I personally witnessed:
“One night, I saw ‘Ali (‘a) hiding in a palm plantation. I followed him but I lost him. I thought he had gone home. A few moments later I heard his voice lamenting: “O God! …Alas for the sin that I have forgotten but You have recorded in my account of deeds… Alas for the burning flame and…” He wept so much to such an extent that
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he became unconscious and motionless. I thought he had passed away.
I went to the house of Zahra (‘a) to inform her of it. She said: “This situation happens to ‘Ali out of his fear of God. ” So, we brought water and ‘Ali (‘a) became conscious. On regaining consciousness, he said: “O Abu Darda’! How do you see me on the Day of Resurrection when I will be called to account, and the wrath of God would be certain for the sinners? ” I was dumbfounded and broke down. ” [1]
Yes, taking pride in our insignificant acts of worship without realizing the extent of our need for the mercy of the Lord is another sign of negligence.
8. Comparing our state of worship with that of the divine saints {awliya’}
Our acts of worship as compared to those of Allah’s saints are indeed insignificant. Notwithstanding their infallibility, their preeminence in worship, invocation and servitude during their lifetimes were incomparable for all time.
We who are absolutely defective, weak and dependent need to worship more. Learning about the quality of their worship prevents us from being proud of our prayers and other acts of devotion. Now, we shall cite some instances: [2]
1. The Messenger of Allah (S) used to worship so excessively that this verse was revealed:
﴿ طٰهٰ ٭ مَا أَنْزَلنَا عَلَیْکَ ٱلْقُرْآنَ لِتَشْقىٰ ﴾
“Ta Ha. We did not send down to you the Qur’an that you should be miserable. ” [3]
2. Imam al-Mujtaba [4] (‘a) said:
مَا کَانَ فِی ٱلدُّنْیَا أَعْبَدُ مِنْ فَاطِمَة. کَانَتْ تَقُومُ حَتّىٰ تَتَوّرَم قَدَمَاهَا.
“I have never seen anyone who surpassed Fatimah in worship. She used
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to stand in worship to such an extent that her feet would swell. ” [1]
3. Imam al-Baqir [2] (‘a) said: “Imam Zayn al-‘Abidin (‘a) used to perform a thousand rak‘ahs {units or cycles} of prayer day and night as the Commander of the Faithful (‘a) used to do. He had five hundred palm trees beside each of which he used to pray two rak‘ahs of prayer. [3]
4. Imam al-Baqir (‘a) narrated:
I came in and I saw that my father’s feet were swelling; his complexion changing; his eyes turning red; his forehead bearing the mark of prostration. This made me cry. When he sensed my presence, he said, “Bring to me that written document! ”
In the said document, he read to me some of the acts of worship of ‘Ali (‘a). He put it aside and then said with a sigh, “Who can worship like ‘Ali (‘a)? ” [4]
5. While in prison Imam al-Kazim [5] (‘a) sometimes was in the state of a single prostration from dawn till noon, so much so that it seemed as if a garment had been spread out on the ground. [6]
If our infallible personages (‘a) were such, always highlighting their shortcomings in worship and uttering “We do not worship You the way You deserve it” {ma ‘abadnaka haqqa ‘ibadatik}, is there still any room for pride and self-conceit in relation to what we are performing as “worship” {‘ibadah}. Since our acts of worship and that of the divine saints are cheese and chalk apart, what should we be proud
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of?
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[3]: Surah al-Ma’idah 5: 27: “But recite unto them with truth the tale of the two sons of Adam, how they offered each a sacrifice, and it was accepted from the one of them and it was not accepted from the other. (The one) said: I will surely kill thee. (The other) answered: Allah accepteth only from those who ward off (evil) ;” Surah at-Tawbah (or, Bara‘ah) 9: 53: “Say: Pay (your contribution) , willingly or unwillingly, it will not be accepted from you. Lo! Ye were ever forward folk. ”
[4]: See Surah Hud 11: 16: “Those are they for whom is naught in the Hereafter save the Fire. (All) that they contrive here is vain and (all) that they are wont to do is fruitless;” Surah al-Furqan 25: 23: “And We shall return unto them the work they did and make it scattered motes. ”
[5]: Surah Yusuf 12: 101.
[6]: Surah Al ‘Imran 3: 193.
[1]: Surah al-A‘raf 7: 128; Surah Hud 11: 49; Surah al-Qasas 28: 83.
[2]: Surah at-Takwir 81: 26.
[1]: As-Sahifah as-Sajjadiyyah, Supplication after the Supererogatory Night Prayer.
[1]: Bihar al-Anwar, vol. 41, p. 12.
[2]: Refer also to other examples cited in the discussion about the prayers of the Infallibles (‘a).
[3]: Surah Ta Ha 20: 1-2. It is a hadith recorded in Bihar al-Anwar, vol. 16, p. 202; Tafsir Nur ath-Thaqalayn, vol. 3, p. 366.
[4]: Imam Hasan al-Mujtaba: son of Imam ‘Ali and second of the Imams from the Prophet’s progeny. He was poisoned in 50 AH/670 CE after spending most of his life in seclusion in Madinah. See Shaykh Radi Al-Yasin, Sulh al-Hasan: The Peace Treaty of Al-Hasan, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1998) , http: //www. al-islam. org/sulh/ [17]. {Trans. }
[1]: Bihar al-Anwar, vol. 43, p. 61.
[2]: Imam Muhammad al-Baqir: the fifth Imam from the Holy Prophet’s Progeny. He was born in 57 AH/675 CE and spent most of his life in Madinah, until his martydom there in 114 AH/732 CE. See Baqir Sharif al-Qarashi, The Life of Imam Mohammed al-Baqir, trans. Jasim al-Rasheed (Qum: Ansariyan Publications, 1999). {Trans. }
[3]: Bihar al-Anwar, vol. 46, p. 64.
[4]: Bihar al-Anwar, vol. 46, p. 75.
[5]: Imam Abu’l-Hasan Musa, son of Ja‘far: seventh of the Twelve Imams, and generally known as Imam Musa al-Kazim. He was born in Madinah in 744 CE and died in prison in Baghdad in 799 CE. {Trans. }
[6]: Bihar al-Anwar, vol. 48, p. 107.
Invalid acts of worship
We have stated that servitude {‘ubudiyyah}, obedience {ita‘ah} and worship {‘ibadah} deserve to be done to the Creator alone, and any worship of a phenomenon, human being, creature, or any other is invalid. These invalid acts of worship stem more out of ignorance than alienation from the guidance of the prophets (‘a).
In the Glorious Qur’an, God, the Exalted, reckons worship of any other than Him invalid, futile, as well as unreasonable, for, in seeking assistance from others, you ask from other than God, knowing that all powers belong to Him:
﴿ إِنَّ ٱلْقُوَّةَ للهِ جَمِیْعًا ﴾
“That power, altogether, belongs to Allah. ” [1]
If you are seeking honor, be aware that honor also belongs to God and is at His disposal:
﴿ لِلَّهِ الْعِزَّةُ جَمِیعاً ﴾
“Honor entirely belongs to Allah. ” [2]
If you are looking for daily provision and sustenance, be it known that the false deities are not the owners of your sustenance:
﴿ لاَ یَمْلِکُوْنَ لَکُمْ رِزْقًا ﴾
“ (Those whom you worship besides Allah) have no control over your provision. ” [3]
If you are hoping for gain or refuge from harm from other deities, you should know that they do not have the power to grant any profit nor parry any threat:
﴿ لاَیَمْلِکُ لَکُمْ ضَرًّا وَلاَ نَفْعًا ﴾
“ (It) has no power to bring you any benefit or harm. ” [4]
If you regard the taghuts as superior to you, be reminded that they are also servants of God like you:
﴿ عِبَادٌ أَمْثالُکُم ﴾
“ (They) are creatures like you. ” [5]
If to worship idols means to imitate the ancestors, be wary that they were misguided:
﴿
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أَنْتُمْ وَ أَبَائُکُمُ فِی ضَلالٍ مُبِیْنٍ ﴾
“You and your forefathers have been in manifest error. ” [1]
If you think on the Day of Resurrection the deities you worshipped will help, be informed that they shall not take into account your acts of worship, and they shall become your enemies:
﴿ سَیَکْفُرُونَ بِعِبَادَتِهِم وَیَکُونُونَ عَلَیْهِم ضِدًّا ﴾
“No indeed! Soon they will disown their worship, and they will be their opponents. ” [2]
Without any reason and purpose, you resorted to other deities without any basis for their worship:
﴿ وَیَعْبُدُونَ مِنْ دُونِ اللهِ مَالَمْ یُنَزِّلْ بِهِ سُلْطَانًا ﴾
“They worship besides Allah that for which He has not sent down any authority. ” [3]
Nobody and nothing is worthy of worship except God. It is because either these false deities don’t exist and are mere figments of the mind, or they are impotent and worthless beings, or, if they ever do anything, it is just temporary, limited and always accompanied by a sense of indebtedness and humiliation. It is thus, not appropriate for a human being to obey them. Man should not serve, obey, adore and submit to any being if it amounts to disobedience to God. Imam al-Jawad [4] (‘a) said:
مَنْ أَصْغىٰ إِلىٰ نَاطِقٍ فَقَد عَبَدَهُ.
“Anyone who listens to (obeys) the words of another has worshipped him! ” [5]
So, if the one speaking is speaking the truth, we are then true servants, and if he is telling lies, we have then worshipped him futilely. And Imam as-Sadiq (‘a) has said in a hadith:
مَنْ أَطَاعَ مَخْلُوْقًا فِی مَعْصِیَةِ ٱلْخَالِقِ فَقَدْ عَبَدهُ.
“Anyone who
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disobeys the Creator by obeying a creature has indeed worshipped the latter. ” [1]
As such, invalid worship is not only confined to the worship of stone, wood, the sun and the moon. The attachment of the heart and soul to any ungodly idea, statement, power, and government is false worship. Even the acceptance of profane culture can also be considered as an example of invalid worship.
Servitude {‘ubudiyyah} and not worship {‘ibadah}
Outward worship and obedience are useless if they are devoid of total submission to, and acceptance of the will of God. A servant is supposed to unconditionally and totally submit to God. He should put aside his personal likes and dislikes while obeying the commands of God and His religion, and not care about the approval or disapproval of others. This absolute and unconditional submission is exactly what is called servitude {‘ubudiyyah} which is an essential qualification for worship {‘ibadah}.
Notwithstanding all those accounts of worship, since he lacked the spirit of servitude, Iblis (Satan) disobeyed the command of God to bow down before Adam (Adam) (‘a) and was thus expelled from the realm of divine mercy.
Arrogance and pride in people, not heeding the call of the prophets (‘a) became the reason for their lack of obedience and servitude {‘ubudiyyah}, as they wished to follow their own desires. The Holy Qur’an states:
﴿ أَفکُلّمَا جَائَکُم رَسُولٌ بِمَا لاَ تَهوىٰ أَنْفُسُکُمُ ٱسْتَکْبَرتُم ﴾
“Is it not that whenever an apostle brought you that which was not to your liking, you would act arrogantly? ” [2]
It also states elsewhere:
﴿
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فَلاَ وَرَبِّکَ لاَ یُؤْمِنُونَ حَتَّىَ یُحَکِّمُوکَ فِیمَا شَجَرَ بَیْنَهُمْ ثُمَّ لاَ یَجِدُواْ فِی أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَیْتَ وَیُسَلِّمُواْ تَسْلِیمًا ﴾
“But no, by your Lord! They will not believe until they make you a judge in their disputes, then do not find within their hearts any dissent to your verdict and submit in full submission. ” [1]
So, valuable worship is that which stems from servitude {‘ubudiyyah}, submission {taslim} and willingness {Rida} of man. Worship means total submission to God with a complete negation of the self.
When the decree for jihad was ordained for the Muslims during the early period of Islam, some of them questioned it and said:
﴿ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِیبٍ ﴾
“Why did You not respite us for a short time?! ” [2]
During the event of the changing of the qiblah {direction of prayer and other rituals} from Bayt al-Muqaddas to the Ka‘bah, some asked for the reason behind it. The Glorious Qur’an answers, thus:
﴿ لِنَعْلَمْ مَنْ یَتَّبِعُ ٱلرَّسُوْلَ مِمَّنْ یَنْقَلِبُ عَلىٰ عَقِبَیه ﴾
“That We may ascertain those who follow the Apostle from those turn back on their heels. ” [3]
Another perfect example of submission or servitude to God is the story of Ibrahim (Abraham) and Isma‘il (Ishmael) (‘a). The father submits to the command of God as he brings his son to the appointed place for sacrifice and puts the knife on his son’s neck. The son also submits and says, “O father! Do whatever you are commanded to do. ” [4]
Ibrahim (‘a) is a perfect example of a submissive and obedient servant in his
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willingness to sacrifice Isma‘il (‘a) , in leaving Hajar (Hagar) and Isma‘il (‘a) alone in the barren desert of Makkah as well as in his readiness to be thrown into the blazing fire prepared for him by the people of Nimrud (Nimrod).
Constancy in worship
رهروآن نیست که گه تند و گهى خسته رودرهرو آنست که آهسته و پیوسته رود
To walk does not mean to run and stop intermittently,
To walk means to move slowly but steadily.
Constancy and steadfastness in every activity are praiseworthy; the same is true in the case of worship.
Islam considers small but constant acts of worship as more valuable than great, yet inconsistent, good deeds.
The Glorious Qur’an states:
﴿ فَاْعْبُدْهُ وَاصْطَبِر لِعِبَادَتِهِ ﴾
“So worship Him and be steadfast in His worship. ” [1]
The Messenger of Allah (S) is reported to have said:
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[1]: Surah al-Baqarah 2: 165.
[2]: Surah Fatir (or al-Mala’ikah) 35: 10.
[3]: Surah al-‘Ankabut 29: 17.
[4]: Surah al-Ma’idah 5: 76.
[5]: Surah al-A‘raf 7: 194.
[1]: Surah al-Anbiya’ 21: 54.
[2]: Surah Maryam 19: 82.
[3]: Surah al-Hajj 22: 71.
[4]: Imam al-Jawad: Muhammad ibn ‘Ali, the ninth of the Twelve Imams from the Prophet’s Progeny. {Trans. }
[5]: Tuhaf al-‘Uqul, p. 456.
[1]: Nur ath-Thaqalayn, vol. 3, p. 357.
[2]: Surah al-Baqarah 2: 87.
[1]: Surah an-Nisa’ 4: 65.
[2]: Surah an-Nisa’ 4: 77.
[3]: Surah al-Baqarah 2: 143.
[4]: Surah as-Saffat 37: 102.
[1]: Surah Maryam 19: 65.
آفَةُ ٱلْعِبَادَةِ ٱلْفَتْرَةُ.
“The greatest danger against worship is sluggishness (while performing it and at times neglecting it). ” [2]
And this subject matter has been recorded in many hadiths:
إِنَّ أَحَبَّ ٱلأَعْمَالِ إِلىٰ اللهِ تَعَالىٰ أَدْوَمُهَا وَ إِنْ قَلَّ.
“The most beloved of all deeds in the sight of God is that which is most constant, no matter how small it is! ” [3]
You have to continue for one whole year whatever activity you start to demonstrate constancy. So, constancy in worship and the spirit of servitude in man are essential. Being sometimes obsessed with worship, supplication and the mosque, and after sometime, abandoning those deeds and becoming totally alien to them is not at all desirable.
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[2]: Bihar al-Anwar, vol. 77, p. 68.
[3]: Nahj al-Fasahah, Statement 453.
Opportunity to engage in worship
The asset of a lifespan and its opportunities shall be taken away
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and fade just like the passing clouds. One must be wary, make the best use of a passing opportunity and render service to God. In a beautiful hadith, ‘Ali (‘a) has said:
إِنَّ ٱللَّیْلَ وَ النَّهَارَ یَعْمَلاَنِ فِیکَ فَاعْمَلْ فِیِْهمَا وَ یَأْخُذَانِ مِنْکَ فَخُذْ مِنْهُمَا.
“The day and night are working in you. You also work in them. They are taking (something) from you. You also take (something) from them. ” [1]
However, we are given life, but are unaware of how we are spending this asset day and night. Are we making the best use of it? The Messenger of Allah (S) has said:
أَلدُّنْیَا سَاعَةٌ فَاجعَلُوْهَا طَاعَةً.
“The world is just an hour. Spend it in obedience (to God). ” [2]
If under certain circumstances the ground for worship and serving God is limited, one must strive hard to make it broader, go to freer environments and worship God; for, the limitation of time and place is not an excuse for one to keep aloof from the worship of God:
﴿ إِنَّ أَرْضِی وَاسِعَةٌ فَإِیّٰىَ فَاعْبُدُونِ ﴾
“My earth is indeed vast. So worship {only} Me. ” [3]
Enduring difficulties of worship
Worshipping God has accompanying difficulties stemming from the taghuts who create hindrances to prevent people from focusing on God; from the irreligious ones who ridicule the religious ones; from Satan and the carnal soul that strive to obstruct the human being from the worship of God; and other factors that create obstacles.
Were they not annoying the Prophet of Islam (S) when he was praying in the Ka‘bah?
Were the combatant Muslims
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not giving their lives for the sake of the worship of God under the tortures of the taghuts?
Were the likes of Bilal al-Habashi not being whipped in the way of the One True God?
Under no condition or circumstance, whatsoever, did the men of God turn back from God, from His worship, from following His religion. Notwithstanding all those afflictions and sufferings she experienced, Hadhrat Zaynab [1] (‘a) never missed the supererogatory night prayers along the way from Kufah (in Iraq) to Sham [2] although, because of inability, she performed them sitting.
During his last night at the hospital, Imam Khomeini (may Allah be pleased with him) also did not abandon the optional prayers.
The path of truth has difficulties that must be overcome by giving one’s life and not being afraid of being hooted or incurring the enmity (of people). ‘Ali (‘a) said:
لاَ تَسْتَوْحِشُوا فِی طَرِیْقِ ٱلْهُدىٰ لِقِلَّةِ أَهْلِهِ.
“In the way of truth, you must not be afraid because of the scantiness of its followers. ” [3]
Sometimes, it is possible that because of buying something, taking a meal, or the falling of a load, we insist on stopping the bus, but for prayer, we are reluctant to raise our voice and ask the bus driver to stop!
Promotion of worship
The believer who is devoted to God should engage in promoting the culture of worship. He should not only restrict himself to his own prayer and worship but also acquaint others with God and worship. Exhorting one another to truth and the duty of conveying the message {tabligh} are
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incumbent upon every believer. God calls on man, after faith and righteous deeds, to exhort one another to truth, and exhort one another to patience and the truth:
﴿ وَ تَوَاصَوْا بِالْحَقِّ وَ تَوَاصَوْا بِالْصَّبْرِ ﴾
“And enjoin one another to {follow} the truth, and enjoin one another to patience. ” [1]
If ten smokers inhabit a community, many people will become familiar with smoking within a short period. The presence of only a few corrupt elements is enough to corrupt an entire city. Why cannot a number of faithful worshippers then acquaint the people with God and make the environment congenial for the worship of God?
With utmost effort, at home, school, office, city, and village, we must plan for the advancement of our own divine objectives, and put into action whatever we can along this path.
Duty and its conditions
point
After dealing with the importance of worship and the dangers threatening it, one must know the conditions necessary for worship.
Having duty {taklif} is considered as man’s great distinction. Man is the recipient of divine grace and, thereby, obliged {mukallaf} to perform certain duties as God’s vicegerent on earth. This honorable distinction must be celebrated by him.
One of the ‘ulama’ always used to celebrate the anniversary of his attainment of puberty {bulugh}, saying: “On this day, I assumed responsibility to perform divine duties! ”
Just as people felicitate someone on his election to the presidency and the parliament, or appointment as minister, etc. because the public honor him with a responsibility, the day of attainment of puberty and acceptance of responsibility set
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by God is also a blessed and auspicious day.
Now, we shall briefly point out the conditions of the assumption of this responsibility or duty:
1. Puberty {bulugh}
On reaching their 15th and 9th lunar year respectively, boys and girls attain the age of responsibility. Of course, sons might attain maturity prior to the stated ages. [1]
There are also other types of maturity {bulugh} apart from this one in terms of worship and responsibility, the performance of what is obligatory and refraining from what is forbidden. For example, there is “political maturity,” which includes intellectual growth, an awareness of the political concerns of society, correct political thought, and obedience shown to deserving leaders.
Qasim, son of Imam al-Mujtaba (‘a) , who was martyred in Karbala’ said to his uncle, the infallible Imam of the time (Imam al-Husayn (‘a) ): “If the government is in the hands of a taghut like Yazid, [2] death in the way of fighting against him is sweeter than honey for me. ” This implies his political maturity.
“Economic maturity” means the understanding of the proper utilization of wealth, be it his own or that of others. The Holy Qur’an states:
“Turn over the wealth of the orphans (to them) when you feel that they have attained enough maturity to reasonably spend it in business, trade and the like. ” [3]
“Marital maturity” expects both the man and woman, apart from attaining maturity in terms of assumption of responsibility, to have acquired the capability of managing their lives and performing the corresponding duties, for, in this
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issue mere physical maturity and legal age are not enough.
Some reminders
a) We have said that puberty {bulugh} is a requisite of responsibility, but this does not mean that those who have not yet attained maturity are totally exempted. In some cases, the Glorious Qur’an also addresses the young, giving orders to them. For instance, they are not supposed to enter a house or room without permission, and must take permission before entering a room at the private resting time of their parents. [1]
And also, Hadhrat Luqman thus commands his son:
﴿ یَا بُنَىَّ أَقِمِ ٱلصَّلوٰةَ وَٱمُرْ بِالْمَعْرُوفِ وَٱنْهَ عَنِ ٱلْمُنْکَر ﴾
“O my son! Maintain the prayer and bid what is right and forbid what is wrong. ” [2]
b) Although puberty is a requisite for accountability, parents are nevertheless supposed to acquaint their children prior to puberty with the religious rites and traditions, such as prayer and fasting. Sometimes, they are advised to punish them with the aim of showing their seriousness and the dire consequence of neglecting prayers and other duties.
c) Puberty is a requisite for accountability, but if a young person causes financial damage to someone, his parents should provide compensation, because accountability to people is separate from the accountability to God.
d) Maturity is a requisite for accountability, but young people have rewards for their good deeds yet, if they commit a mistake, say something unpleasant, or do something bad, there is punishment for them.
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[1]: Al-Hayah, vol. 1, p. 331.
[2]: Bihar al-Anwar, vol. 77, p. 164.
[3]: Surah al-‘Ankabut 29: 56.
[1]: Zaynab al-Kubra’: daughter of Imam ‘Ali and Hadhrat Fatimah (‘a) and sister of Imams al-Hasan and al-Husayn (‘a) who served as the mouthpiece of Imam al-Husayn’s revolution after the event of Karbala’. See M. H. Bilgrami, The Victory of Truth: The Life of Zaynab bin ‘Ali (Karachi: Zahra Publications Pakistan, 1986) , available online at http: //www. al-islam. org/victory [18]. {Trans. }
[2]: Sham or Shamat: the capital of the Umayyad dynasty. Up until five centuries ago, it included Syria of today, Lebanon and parts of Jordan and Palestine. {Trans. }
[3]: Nahj al-Balaghah (Faydh al-Islam) , Sermon 192.
[1]: Surah al-‘Asr 103: 3.
[1]: For its explanation, see Imam Khomeini, Tawdhih al-Masa’il, Issue 2252.
[2]: Yazid ibn Mu‘awiyah: (26-62 AH) succeeded his father to occupy the office of the Caliphate in the year 60 AH. He was a young man devoid of knowledge and virtues and was well known for his debauchery and other vices. Yazid ruled for three and a half years. During his first year he killed Imam al-Husayn (‘a) and his votaries at Karbala’ and made the latter’s surviving kith and kin captives. In his second year as Caliph, he ransacked Madinah (the seat of the Prophet’s rule and his burial site) , and in his third year of rule he invaded Makkah. {Trans. }
[3]: Surah an-Nisa’ 4: 6: “Then, if ye find them of sound judgment, deliver over unto them their fortune. ”
[1]: Surah an-Nur 24: 58: “O you who have faith! Let your permission be sought by your slaves and those of you who have not reached puberty three times: before the dawn prayer, and when you put off your garments at noon, and after the night prayer. These are three times of privacy for you. ”
[2]: Surah Luqman 31: 17.
2. Strength
Strength and capability are requisites for accountability. Anyone who is incapable of performing a certain task is
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not accountable for it. Concerning the divine duties, this parameter of strength is also observed. God thus says:
﴿ لاَ نُکَلِّفُ نَفْسًا إِلّاَ وُسْعَهَا ﴾
“We task no soul except according to its capacity. ” [1]
The Qur’an also states:
﴿ مَا جَعَلَ اللهُ عَلَیکُم فِی ٱلدِّینِ مِنْ حَرَجٍ ﴾
“He has chosen you and has not placed for you any obstacle (as well as pressure and difficulty) in religion. ” [2]
This refers to pressure beyond man’s capacity, for religiosity also has corresponding pressure and struggle.
Even in the case of jihad, which entails broader predicaments and difficulties, the Qur’an does not include the sick, infirm and blind as well as other individuals who are incapable of performing jihad. [3]
3. Freewill {ikhtiyar}
If someone is compelled to commit a certain sinful act, or hindered by force from fulfilling a certain duty, he cannot be called to account. It means that a requisite of fulfilling an obligation is freewill {ikhtiyar} and freedom of action. Under compulsion and in an emergency, the verdict about a certain issue is different. An example is the case when a taghuti places hindrances in the way of a Muslim’s performance of the Hajj pilgrimage, or the case of someone who is dying of hunger and no food is available for him except a human corpse.
4. Intellect {‘aql}
Intellect {‘aql} and common sense {shu‘ur} are the criteria of man’s maturity and his duty. Accountability, liability and responsibility are also undertaken on the basis of one’s level of intellect, and those who lack intellect have no obligation and as such, no punishment or reward.
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In some Prophetic traditions, the intellect has been reckoned as the first created entity and true servitude {‘ubudiyyah} as emanating from the intellect. And in the books on hadith, the discussion about the intellect has come first compared to other subjects. [1]
In Islam, anything that befogs the mind (such as alcoholic beverages) is unlawful {haram} and anything that enhances the intellect and understanding is encouraged such as teaching, learning, research, traveling, consultation, etc.
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[1]: Surah al-An‘am 6: 152.
[2]: Surah al-Hajj 22: 78.
[3]: Surah al-Fath 48: 17: “There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). ”
[1]: For example, see Usul al-Kafi, Al-Wafi and Bihar al-Anwar.
Conditions for the soundness of worship
The value of worship lies in its soundness and correctness, which depend on two key factors: (1) soundness of the purpose, and (2) soundness of its form.
Let us deal first with the “purpose”. Seeking divine pleasure and attempting to perform one's duty must be of man's purpose in worship. Therefore, an act of worship which is performed with ostentation {riya’}, or is meant to win people’s attention and approval, or performed with the expectation of praise from one other than God, is tantamount to the commission of polytheism {shirk}. Of course, if people take notice of someone’s sincere work, there is nothing wrong with that. [2]
In addition to its being unlawful {haram}, ostentation in worship also renders it invalid. One must strive hard so that the pure intention for worship is not mixed with ungodly motives. Regarding sincerity in action, Imam as-Sadiq (‘a) has said:
وَ ٱلْعَمَلُ ٱلْخَالِصُ الَّذِی لاَ تُرِیْدُ أَنْ یحَمَدک عَلَیْهِ أَحَدٌ إِلاَّ الله.
“And the sincere deed is that you do not expect any appreciation and eulogy from anyone except God. ” [3]
On the effects of sincerity, the Messenger
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of Allah (S) is reported to have said:
مَا أَخْلَصَ عَبْدٌ للهِ عَزَّ وَ جَلَّ أَرْبَعِیْنَ صَبَاحًا إِلاَّ جَرَتْ یَنَابِیعُ ٱلْحِکْمَةِ مِنْ قَلْبِهِ إِلىٰ لِسَانِهِ.
“There is no servant of Allah, the Glorious and Dignified, who sincerely worships Him for forty days without having springs of wisdom flow from his heart to his tongue. ” [1]
Sincerity is an academy that produces sages and men of wisdom after a period of forty days.
Let us now deal with “the form of worship”.
An act of worship is correct when it is performed in exactly the same form, method and manner as specified by God and ortodox teaching, and not according to personal whims or manners contrary to the dictates of religion.
The Messenger of Allah (S) said:
لاَ قَول وَ لاَ عَمَل وَ لاَ نِیَّة إِلاَ بِإِصَابَةِ ٱلسُّنَّةِ.
“No saying, action or intention is valuable unless it is done according to the sunnah. ” [2]
So, the form of worship must also be learned from the holy saints {awliya’}. Hadhrat Ibrahim (‘a) beseeches God to show to him the correct form of worship:
﴿ وَأَرِنَا مَنَاسِکَنَا ﴾
“And show us our rites {of worship}. ” [3]
One must faithfully observe the commands for the prayer to be shortened {qasr} or performed in full {tamam}, the recitation in prayer must be loud or silent, the number of rak‘ahs, and the like, otherwise it will have no value at all.
The same is true if it is said that there is a hidden treasure a 100 steps away, which you may posses, if you take 98 or 102 steps, you
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will not possess it and your efforts will be useless.
Similarly, if you want to contact a certain person or a municipality by phone, by dialing one digit more or less, you will be connected to another person or another municipality. So, in worship the form which is commanded must be strictly followed. It is like the grooves of a key, which if they become a little too fine or rough, will no longer open a lock.
On the interpretation of verse {ayah} 189 of Surah al-Baqarah, “And come into houses from their doors,” Imam al-Baqir (‘a) said: “It means that you have to perform an act according to its command. ” [1]
Motives behind changing the form of worship
point
The Holy Qur’an cites numerous cases on how the past communities incurred divine wrath and chastisement by changing the form of worship. The motive behind this change has assumed diverse forms. We shall mention an example from the Qur’an for each of these cases:
1. Changing the form out of obduracy
God commanded the Children of Israel {Bani isra’il} to utter the word “hattah” (which means, “O God forgive us and wipe off our sins”) at the time of entrance to the holy land. Out of derision and obduracy, they changed it and instead said, “hantah” (which means “wheat”). God vented His wrath upon them and brought them to perdition. [2]
2. Changing the form out of false enlightenment
In Islam, four months are deemed sacred {haram} in which waging war is forbidden. The imposed ceasefire covers three successive months, namely, Dhu’l- Qa‘dah, Dhu’l-Hijjah and Muharram, and one separate month (Rajab) which have been described as a whole by
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the Holy Qur’an as the “four sacred (months) ” {arba‘atun hurum} [1] in which fighting is prohibited except in the form of defense.
Out of their personal desire and false enlightenment, some people used to interchange these months, setting them in advance or otherwise, and saying: “What is the difference? The point is that every year, we should not wage war for four months. ” The Glorious Qur’an condemned this changing of the sacred months, regarding it as a sign of unbelief {kufr}. [2]
3. Changing the form out of sanctimony
It refers to the work of those who, under the garb of religion and religious ruses, want to satisfy their carnal desires, and by means of this, they wish to relieve their conscience and circumvent the laws of God. An example of this can be found in the historical account of the Children of Israel.
Since God had forbidden them to catch fish on the Sabbath, they constructed small pools near the body of water in which they placed the fishes caught a day before, and took them the next day saying, “We have not caught fishes on the Sabbath! ”
This event has been described and condemned in some verses of the Holy Qur’an. [3]
Conditions for the acceptance of acts worship
point
Apart from their correctness, acts of worship have conditions for their “acceptance” and “perfection”. It means that by observing them man will attain nearness to Allah, spiritual growth and influence individual as well as society.
Sometimes, an act of worship is correct but does not lead to spiritual growth, just like a medicine which does not heal the patient.
At times,
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an act of worship relieves us from the punishment (of abandoning it) but does not make us beloved of God.
The conditions for the acceptance of deeds and acts of worship have been stated in Qur’anic verses and Prophetic traditions. Some of them are the following: [1]
1. Ideological condition;
2. Political condition;
3. Moral condition;
4. Economic condition;
5. Social condition;
6. Familial condition.
Before explaining the above, it must be emphasized that man should strive hard for the acceptance of his acts of worship and to benefit from his spiritual endeavors. ‘Ali (‘a) said:
کُوْنُوا عَلىٰ قَبُوْلِ ٱلْعَمَلِ أَشَدَّ عِنَایَةً مِنْکُمْ عَلَىٰ ٱلْعَمَلِ.
“Pay more attention to the acceptance of the act than you do to the act itself. ” [2]
For acceptance in a certain position, a person may possibly be required to acquire an entrance card and to act according to the apparent rules, but in the interview he will be rejected for reasons such as moral corruption, bad record, etc. It is also possible for the act of worship to have been performed properly according to the divine rules, but it will not be accepted by God for certain reasons. Is it not sometimes observed that correct works done by unauthorized persons, instead of being appreciated are criticized?! Why? Because acceptance depends on certain conditions which shall now be discussed.
1. Ideological condition: Faith in God
Lack of faith {iman} renders deeds futile:
﴿ وَمَن یَکْفُرْ بِالإِیمَانِ فَقَدْ حَبِطَ عَمَلُهُ ﴾
“Should anyone renounce his faith, his work shall fail. ” [3]
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[2]: Tafsir Safi, vol. 2, p. 35.
[3]: Bihar al-Anwar, vol. 70, p. 230.
[1]: Bihar al-Anwar, vol. 70, p. 242.
[2]: Qassar al-Jamal, vol. 2, p. 73.
[3]: Surah al-Baqarah 2: 128.
[1]: Al-Mizan, vol. 2, p. 59.
[2]: Surah al-Baqarah 2: 59: “But the wrongdoers changed the saying with other than what they were told. So We sent down on those who were wrongdoers a plague from the sky because of the transgressions they used to commit. ”
[1]: Surah at-Tawbah (or, Bara‘ah) 9: 36: “Of these, four are sacred. That is the upright religion. So do not wrong yourselves during them. Fight all the polytheists, just as they fight you all. ”
[2]: Surah at-Tawbah (or, Bara‘ah) 9: 37: “Indeed nasi is an increase in unfaith, whereby the faithless are led {further} astray. They allow it in one year and forbid it another year, so as to fit in with the number which Allah has made inviolable, thus permitting what Allah has forbidden. ”
[3]: For instance, see Surah al-A‘raf 7: 163: “Ask them about the town that was situated on the seaside, when they violated the Sabbath, when their fish would come to them on the Sabbath day, visibly on the shore, but on days when they were not keeping Sabbath they would not come to them. Thus did We test them because of the transgressions they used to commit. ”
[1]: I do express my appreciation to my dear brother Hujjat al-Islam Aqa Wahidi who gave me the idea of this classification.
[2]: Bihar al-Anwar, vol. 71, p. 173.
[3]: Surah al-Ma’idah 5: 5.
Those who build the mosques of God should be believers in God and the hereafter:
﴿ إِنَّمَا یَعْمُرُ
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مَسَاجِدَ اللهِ مَنْ آمَنَ بِاللهِ وَ ٱلْیَوْمِ ٱلآخِرِ ﴾
“Only those shall maintain Allah’s mosques who believe in Allah and the Last Day. ” [1]
And it is the righteous deed of a believing {mu’min} man and woman that brings about pure life:
﴿ مَنْ عَمِلَ صَالِحًا مِّن ذَکَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْیِیَنَّهُ حَیَاةً طَیِّبَةً ﴾
“Whoever acts righteously, {whether} male or female, should he (or she) be faithful—We shall revive him with a good life. ” [2]
Anyone who denies God has performed no deed for which he should expect reward. The Holy Qur’an regards the deeds of unbelievers just like ashes that will be blown by the wind on a windy day, and thus, nothing will be left of them.
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[1]: Surah at-Tawbah (or, Bara‘ah) 9: 18.
[2]: Surah an-Nahl 16: 97.
2. Political condition: Guardianship {wilayah}
Correct and divinely ordained guardianship {wilayah} directs all the servants of God, acts of servitude (to Him) , prayer, Hajj pilgrimage, jihad and others, along the divine path. It is like Iran which today, having the guardianship of the jurist {wilayah al-faqih}, is progressing. On the contrary, other Muslim countries, notwithstanding the observance of prayers, fasting and others therein, are in an abject state due to incorrect leadership.
The leader of society is like the driver of a vehicle. If all the passengers are smart, neat and courteous but the driver is drunk or the way is altered, mishap is in the offing. But if the driver is morally sound and well-experienced, no matter if all the passengers are old-fashioned and untidy, this journey will end at its destination.
In a hadith, Imam al-Baqir (‘a) is reported to
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have said:
مَنْ دَانَ اللهَ بِعِبَادَةٍ یَجْهَدُ فیهَا نَفْسَهُ وَ لاَ إِمَامَ لَهُ مِِنَ اللهِ فَسَعیُهُ غَیْرَ مَقْبُوْلٍ.
“Anyone who has faith in God and also performs onerous acts of worship, but has no deserving Imam from Allah, his efforts are useless. ” [1]
If the divinely ordained leader had been allowed to rule, the worship of God would not have led to the worship of the taghut; the heavenly laws would not have turned into superstitions; the Friday congregational prayers, in all their splendor, would not have been conducted for the interest of the taghuts; and the Hajj—this manifestation of the power and honor of Islam and the Muslims—would not have been transformed into something unproductive or for the advantage of rulers alien to Islam.
We read in a hadith:
فَمَنْ لَمْ یَتَوَّلنَا لَمْ یَرْفَعِ اللهُ لَهُ عَمَلاً.
“Whoever shall not accept our guardianship {wilayah} (and leadership) , his deeds also shall not be accepted by God. ” [2]
Hadhrat ‘Ali (‘a) said: “We are the “door of Allah” {bab Allah} and the way of Allah will be introduced and known through us. ” [3]
So, wilayah is a condition for the acceptance of acts of worship. Along with it, there must also be God-wariness {taqwa}. Imam al-Baqir (‘a) said:
وَ مَا تَنَالُ وَ لاَ یَتَنَا إِلاَّ بِالْعَمَلِ وَ ٱلْوَرَعِ.
“There is nothing in the line of our leadership except (good) deeds and piety {wara ‘}. ” [4]
3. Moral condition: God-wariness {taqwa}
The story of the two sons of Adam (Adam) (‘a) is recorded in the Glorious Qur’an. Both of them offered sacrifices. The sacrifice offered by one of
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them was accepted while that of the other was not.
God says:
﴿ إِنَّمَا یَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِینَ ﴾
“Allah accepts only from the God-wary. ” [1]
It has been narrated that upon entering the market, a certain person stole two loaves of bread and two pomegranates. He then gave the two loaves of bread and the two pomegranates to the poor. He was asked: “What kind of work is this? ”
He answered: “God gives one punishment for every sin committed but ten rewards for every good deed done. By stealing those two loaves of bread and two pomegranates, I committed four sins, but since I gave the same to the poor, I have gained forty rewards. If four sins are subtracted from forty rewards, thirty six rewards will remain. ”
It was said to him: “Ten times the reward is for the one who does good deeds on the basis of God-wariness {taqwa}. Spending stolen or usurped property in God’s way has no reward. Have you not read, “Innama yataqabbal Allahu min al-muttaqin” {Verily, God accepts only those who are God-wary}?! ”
4. Economic condition: Giving people their rights
Addressing the needs and rights of the deprived occupies such a degree of importance that sometimes the acceptability of the act of worship depends upon it. Paying the poor-rate {zakat} [2] and earning a lawful income are some examples. Imam ar-Rida (‘a) says:
مَنْ صَلّىٰ وَ لَمْ یُزَکِّ لَمْ تُقْبَلْ صَلوٰتُه.
“The prayer of one who prays but does not give zakat (and other Islamic taxes) shall not be accepted. ” [3]
In another hadith, ‘Ali (‘a) says to Kumayl: “When your
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food is not acquired through lawful {halal} earning, God will also not accept your glorification {tasbih} and thanks-giving. ” [1]
5. Social condition: Wishing others well
The preservation of society, brotherhood, and a wholesome relationship among Muslims, are of the utmost importance. There fore any saying or action that disrupts good relationships is prohibited. Backbiting {ghiybah}, suspicion {su’i zann}, malevolence, severance of ties, peevishness and envy are some of the vices and actions that cause the non-acceptance of worship.
The Messenger of Allah (S) said:
مَنِ ٱغْتَابَ مُسْلِمًا أَوْ مُسْلِمَةً لَمْ یَقْبَلِ اللهُ صَلاَتَهُ وَ لاَ صِیَامَهُ أرْبَعِیْنَ یَوْمًا وَ لَیْلَةً إِلاَّ أَنْ یَغْفِرَ لَهُ صَاحِبُهُ.
“The prayers and the fasting for forty days of one who backbites against a Muslim man or woman are not accepted unless the victim (the person backbitten) concerned forgives him. ” [2]
The Prophet (S) also said:
یَا أَبَاذَرّ! إِیَّاکَ وَهِجْرَانَ أَخِیْکَ، فَإِنَّ ٱلْعَمَلَ لاَ یَتَقَبَّلُ مَعَ ٱلْهِجْرانِ.
“O Abu Dharr! Keep aloof from severing ties with your brother in faith as the deeds of the ones doing so are not accepted. ” [3]
Imam as-Sadiq (‘a) said:
لاَ یَقْبَلُ اللهُ مِنْ مُؤْمِنٍ عَمَلاً وَ هُوَ مُضْمِرٌ عَلىٰ أَخِیْهِ سُوء.
“God does not accept the deeds of any believer who has bad intentions against his brother in faith. ” [4]
Imam as-Sadiq (‘a) also said:
إِنَّ سُوءَ ٱلْخُلْقِ یُفْسِدُ ٱلْعَمَلَ کَمَا یُفْسِدُ ٱلخَلُّ ٱلْعَسَلَ.
“Verily, bad behavior (toward the people) spoils (good) deeds just as vinegar spoils honey. ” [5]
In conclusion, speaking ill of others, bad intentions against others, severing ties of friendship, backbiting and the like which weaken the social bonds of Muslims, are considered among the obstacles
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to the acceptance of worship. Therefore, supplicants and worshippers should have a firm religious relationship with the servants of God so that their acts of worship might become worthy of acceptance.
6. Familial condition: Good behavior
Islam establishes a strong interconnection between devotion, politics, morality, and society. In family affairs, it regards as important the observance of mutual respect and rights between the husband and wife so much so that inattention to them may sometimes lead to the non-acceptance of worship. The severance of earthly ties leads to the severance of heavenly ties. In this regard, the Prophet of Islam (S) has said:
مَنْ کَانَ لَهُ إِمْرَأَةً تُؤذیهِ لَمْ یُقْبَلِ اللهُ صَلاَتَهَا وَ لاَ حَسَنَةً مِنْ عَمَلِهَا... وَ عَلَىٰ ٱلرَّجُل مِثْلُ ذٰلِکَ.
“God does not accept the prayers and good deeds of an ill-mannered and annoying wife… And the same is true if the husband is such. ” [1]
Not only does uncivil behavior toward one’s spouse hinder the acceptance of worship, but also casting a furious look at one’s father or mother, as said by Imam as- Sadiq (‘a):
مَنْ نَظَرَ إِلىٰ أَبَویهِ نَظَرَ مَاقَتٍ وَ هُمَا ظَالِمَانِ لَهُ لَمْ یُقْبَلِ اللهُ لَهُ صَلاةً.
“The prayer of the one who looks furiously at his father or mother is not accepted even though his parents have treated him unjustly. ” [2]
For, once we are in the state of prayer, we are actually in spiritual ascension {mi‘raj} provided that its edifices are firmly established on the ground. However, if they are situated on slippery or soft ground, going up becomes problematic and at
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times, impossible. Spiritual perfection under the aegis of worship also emanates from good behavior and wholesome social relationships.
Habits such as drinking liquor, gambling, eating what has been prohibited and others, which have been mentioned in the Prophetic traditions, also hinder the acceptance of good deeds. However, it must not be imagined that since God does not accept them, one should not pray and fast, etc. Rather, these examples point out what weakens deeds and decreases their value on account of the untoward behavior and character of the worshipper.
Signs of acceptance
The Holy Qur’an regards the rejection of obscenity and vices as the fruit of prayer—“Indeed the prayer prevents indecencies and wrongs” [1] —and this virtue is - Page42 - The Radiance of the Secrets of Prayer
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[1]: Wasa’il ash-Shi‘ah, vol. 1, p. 90.
[2]: Al-Kafi, vol. 1, p. 430.
[3]: Al-Kafi, vol. 1, pp. 145, 193.
[4]: Al-Kafi, vol. 2, p. 75; Bihar al-Anwar, vol. 71, p. 187.
[1]: Surah al-Ma’idah 5: 27.
[2]: Zakah: the tax levied on various categories of wealth and spent on the purposes specified in Surah at-Tawbah 9: 60. {Trans. }
[3]: Bihar al-Anwar, vol. 96,p. 12.
[1]: Safinah al-Bahar, vol. 1, under the word, “hall”.
[2]: Jami‘ as-Sa‘adat, vol. 2, p. 234.
[3]: Makarim al-Akhlaq, p. 554 (as quoted in Al-Hayah, vol. 1, p. 236).
[4]: Usul al-Kafi, vol. 2, p. 361.
[5]: Usul al-Kafi, vol. 2, p. 321.
[1]: Wasa’il ash-Shi‘ah, vol. 14, p. 116.
[2]: Usul al-Kafi, vol, 2, p. 349.
[1]: Surah al-‘Ankabut 29: 45.
the essence of prayer and a sign of its acceptance and other acts of worship.
In expressing this sign, Imam as-Sadiq (‘a) thus said:
مَنْ أَحَبَّ أَنْ یَعْلَمَ أقُبِلَت صَلاَتَهُ أَمْ لَم تُقْبَلْ، فَلْیَنْظُر هَلْ مَنَعَتْهُ صَلاَتُهُ عَنِ ٱلْفحْشَاءِ وَٱلْمُنْکَرِ؟ فَبقَدرَ مَا ضَعَتْهُ قُبِلَتْ مِنْهُ.
“Anyone who wants to know whether his prayer is accepted or not should see if his prayer is keeping him away from sin and indecency. So, the degree of acceptance of his prayer is commensurate with the power his prayer has in keeping him away from sin. ” [2]
Conditions for the perfection of worship
point
Besides the conditions for the correctness and acceptance of worship, there are other conditions which relate to the perfection {kamal} of worship, which indicate the higher value, better substance and greater impact of worship. These conditions are the following:
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[2]: Bihar al-Anwar, vol. 82, p. 198.
1. Making greater effort
Performance of easy tasks and acts of worship
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can be undertaken by everybody, but an act of worship which is more difficult and necessitates more dedication, effort and endeavor is more valuable and nearer to perfection. The Holy Qur’an praises those who assisted and obeyed the Messenger of Allah (S) during tortuous circumstances. [1]
Imam al-Mujtaba (‘a) , in spite of having a riding animal, used to travel by foot in performing the Hajj so as to gain a greater reward. The Glorious Qur’an praises those who perform the night supererogatory prayers by leaving their soft, warm beds so as to engage in supplication and prayer. [2]
Imam ‘Ali (‘a) has said:
أَفْضَلُ ٱلأَعْمَالِ مَا أَکْرَهْتَ نَفْسَکَ عَلَیْهِ.
“The best of deeds is that in which you have to urge yourself to perform it. ” [3]
The Holy Qur’an regards as superior the reward and station of great and diligent mujahidin, [4] stating thus:
﴿ وَفَضَّلَ اللّهُ الْمُجَاهِدِینَ عَلَى الْقَاعِدِینَ أَجْرًا عَظِیمًا ﴾
“And Allah has graced those who wage jihad over those who sit back with a great reward. ” [5]
2. Concentrating on what is more important
In the performance of works, paying attention to “what is important and what is more important” is an indication of intellect, foresightedness and purposefulness, and Islam encourages the performance of works which are more in need, more useful and more important, be it in the realm of education, worship, spending money in Allah’s cause {infaq}, etc. The Prophet of Islam (S) has said:
لاَ صَدَقَةَ وَ ذَوْرَحِمٍ مُحْتَاجًا.
“While there are needy relatives, spending on and helping others is worthless. ” [6]
And Imam ‘Ali (‘a) said:
لاَ قُرَبَة بِالنَّوَافِلِ إِذَا أَضرَّتْ بِالْفَرَائِضِ.
“Whenever supererogatory prayers jeopardize obligatory
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prayers, they will not bring about nearness to God. ” [1]
3. Concentrating on what has lasting value
The impact of a deed and act of worship which has the quality of perfection is not fleeting and temporary but of permanent value.
Imam ‘Ali (‘a) says:
رُبَّ یَسیرٍ اَنْمىٰ مِنْ کَثیرٍ.
“So many seemingly small and trivial deeds are more fruitful than a large amount of deeds. ” [2]
Some writings, outstanding works and service centers are blessed with amazing influence and power that so many writings, works and institutions lack. It shows that being blessed is also a sign of achieving perfection in devotional acts.
4. Acting in accordance with the Sunnah of the Prophet (S)
The perfection of deeds and acts of worship is achieved when it toes such actions are in accordance with the Sunnah of the Prophet (S) and the holy saints, and not based on inherited popular communal rituals or traditions. The nearer the worship is to the method of the Infallibles (‘a) , the more valuable it is.
5. Having precedence in meritorious works
Precedence has value in acts of worship and good deeds, and preeminence in such affairs is the criterion of perfection. The Holy Qur’an in many instances uses the order, “sari‘u” and “sabiqu” {be ahead}. It states elsewhere:
﴿ وَمَا لَکُمْ أَلَّا تُنفِقُوا فِی سَبِیلِ اللَّهِ وَلِلَّهِ مِیرَاثُ السَّمَاوَاتِ وَالْأَرْضِ لَا یَسْتَوِی مِنکُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلَئِکَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِینَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا وَکُلًّا وَعَدَ اللَّهُ الْحُسْنَى وَاللَّهُ بِمَا تَعْمَلُونَ خَبِیرٌ ﴾
“Why should you not spend in the way of Allah, while to Allah belongs the heritage of the heavens and the earth? Not equal {to others} are those of
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you who spent and fought before the victory. They are greater in rank than those who have spent and fought afterward. Yet Allah has promised the best reward to each and Allah is well aware of what you do. ” [1]
So, having precedence in meritorious works (such as spending and jihad in the way of Allah) is one of the criteria of perfection. We read in a hadith that ‘Ali (‘a) said:
لاَ یتمّ المعروفُ إلاّ بثلاثِ خصالٍ: تعجیلهُ و تصغیِرهُ وَ سترهُ.
“A good deed becomes more valuable if it is done immediately; the doer regards it as something small (and as such he does not become proud of it) , and does it quietly without expecting anything in return. ” [2]
Therefore, the best prayer is that which is offered at its first call; the more it is delayed, the lower its merit. The adhan {call to prayer} clearly invites: “Come to prayer; come to success; come to the best of deeds {hayya ‘ala’s-salah; hayya ‘ala’l-falah; hayya ‘ala khayr al-‘amal}! ”
6. Performing devotional acts under difficult circumstances
As it demands more sacrifices and has a far-reaching impact, the good and devotional act performed in an atmosphere dominated by tyrants and taghuts is more valuable. Since the pressures of the external environment and natural instincts tend to obstruct worship and servitude to God, overcoming these pressures and worshipping God are signposts of value and perfection. In praising the upright believers, the Glorious Qur’an states:
﴿ یُجَاهِدُونَ فِی سَبِیلِ اللّهِ وَلاَ یَخَافُونَ لَوْمَةَ لآئِمٍ ﴾
“Wage jihad in the way of Allah, not fearing the blame
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of any blamer. ” [1]
It also states in another place:
﴿ الَّذینَ یُبَلِّغُونَ رِسالاتِ اللّهِ وَ یَخْشَوْنَهُ وَ لا یَخْشَوْنَ أَحَدًا إِلاَّ اللّهَ وَ کَفى بِاللّهِ حَسیبًا ﴾
“Such as deliver the messages of Allah and fear Him, and fear no one except Allah, and Allah suffices as reckoner. ” [2]
Yes, those who safeguard themselves and their religion (such as the wife of Pharaoh) under the dominance of an oppressor, occupy a loftier station.
7. Fervor and Constancy
The lack of fervor in worship is a sign of hypocrisy {nifaq}. The Holy Qur’an denounces the lack of enthusiasm of the hypocrites {munafiqun}. [3] On the contrary, enthusiasm and constancy in worship generates spiritual perfection {kamal}.
In the hadiths, a small number of deeds which are constant and regular are considered better than a large quantity of devotional acts which are accompanied by laziness, ennui and abandonment. The Glorious Qur’an promises rewards and abundant good fortune in the field of knowledge and understanding to those who are firmly entrenched on the right path.
﴿ وَ أَن لَوِ ٱسْتَقٰمُواْ عَلَى ٱلطٍّرِیقَةِ لأَسْقَیْنٰهُم مَّآءً غَدَقًا ﴾
“If they are steadfast on the path {of Allah}, We shall provide them with abundant water. ” [4]
8. Humility
Arrogant people regard their acts of worship as great and significant where by they spoil their acts of worship. Whereas the condition for the perfection of worship is that the worshipper should not reckon his devotional acts as plentiful and be arrogant. In the Makarim al-Akhlaq supplication, Imam as-Sajjad (‘a) thus pleads with God:
أللّٰهمّ عَبِّدْنی لَکَ وَ لاَ تُفْسِدْ عِبَادَتِی بِٱلْعُجْبِ.
“O my Lord! Let me
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be Your servant but do not contaminate my devotion {‘ibadah} with self-conceit {‘ujb}. ” [1]
There are many hadiths which exhort man not to consider as great his devotions and good deeds. The Qur’an mentions the abundant worship and glorification {tasbih} of angels as well as their remembrance {dhikr} of God. [2] Perhaps, the purpose behind this is to discourage the servants of God on earth from being proud of a few rak‘ahs of prayer and worship.
9. Possessing insight
Profound awareness and insight in religion is the most valuable attribute of deeds and devotional acts, without which no work can achieve perfection. Imam ‘Ali (‘a) says:
أَلاَ، لاَ خَیرَ فِی عِبَادَةٍ لَیْسَ فِیْهَا تَفَکُّرٌ.
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[1]: Surah at-Tawbah (or, Bara‘ah) 9: 117: “Certainly Allah turned clemently to the Prophet and the Emigrants and the Helpers, who followed him in the hour of difficulty. ”
[2]: Surah as-Sajdah 32: 16: “Their sides vacate their beds to supplicate their Lord in fear and hope, and they spend out of what We have provided them. ”
[3]: Qassar al-Jamal, vol. 2, p. 74.
[4]: Mujahidin (sing. mujahid): those who struggle in the way of God for the attainment of God’s purposes on earth; those who perform jihad. {Trans. }
[5]: Surah an-Nisa’ 4: 95.
[6]: Nahj al-Fasahah, Statement 522.
[1]: Al-Hayah, vol. 1, p. 318.
[2]: Nahj al-Balaghah, Saying 31.
[1]: Surah al-Hadid 57: 10.
[2]: Qassar al-Jamal, vol. 2, p. 30.
[1]: Surah al-Ma’idah 5: 54.
[2]: Surah al-Ahzab 33: 39.
[3]: Surah an-Nisa’ 4: 142: “When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little. ”
[4]: Surah al-Jinn 72: 16.
[1]: As-Sahifah as-Sajjadiyyah, Supplication 20. {Trans. }
[2]: Surah al-Anbiya’ 21: 20: “They glorify (Him) night and day; they flag not. ”
“Worship without insight and reflection is indeed worthless. ” [3]
In another hadith, “certainty” {yaqin} is mentioned as follows:
إِنَّ ٱلْعَمَلَ ٱلدَّائم ٱلْقَلِیْل عَلىٰ ٱلْیَقِیْنِ، أَفْضَلُ عِنْدَ اللهِ مِنَ ٱلْعَمَل ٱلْکَثِیرِ عَلىٰ غَیرِ یَقِینٍ.
“Verily, small yet constant works based on certainty {yaqin} are superior in the sight of God to many works without certainty (and insight). ” [4]
Let us suffice ourselves with this in explaining the conditions for attaining perfection in deeds and worship.
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[3]: Usul al-Kafi, vol. 1, p. 36.
[4]: Usul al-Kafi, vol. 1, p. 57.
Philosophy of worship
All Islamic laws and traditions of worship possess wisdom and philosophy:
Firstly, in line with hundreds of Qur’anic verses and hadiths that call on the people to reflect and think, and no school of thought has invited the people to think as much as Islam has done.
Secondly, one of the strong criticisms of the Qur’an against the polytheists and idol-worshippers is their blind and unreasonable imitation of their ancestors.
Thirdly, the Qur’an itself has also mentioned the laws and
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commands many times along with the reasons behind them. The infallible Imams (‘a) have also cited in the hadiths the wisdom behind these laws and commands. Some Muslim scholars have also written books regarding this subject. [1]
In addition, with the advancement of human knowledge some of the secrets of divine laws and religious commands are being unveiled day by day, and with the passage of time the grandeur and image of Islam will be enhanced.
In view of all the above points, it must be noted that:
1. It is not necessary that all the people in all eras should know the wisdom behind all laws. Sometimes, the reason behind some of them is presently unclear but as time goes on, it will become clear.
2. Concerning the philosophy of the laws, one must not only focus on their material benefits and effects, nor pay attention only to their economic, medical and other dimensions but also assess their spiritual and otherworldly outcomes.
3. Anyone who regards God as All-wise and His commands as based on wisdom should not neglect a command merely because of not knowing the reason behind it today.
4. Whenever we do not have strong proof in the Qur’an and hadith of the philosophy of a law, it is better for us to keep silent rather than offering a series of justifications based on conjecture.
5. If some secrets of the universe are revealed to us, we should not become arrogant and expect to know the reason behind everything.
6. We should not go
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beyond the common axis and fall prey to insinuations. Just as people entrust themselves to a physician and refrain from asking technical questions they are also supposed to accept and abide by the laws of God, for God is the Most Kind, the All-Knowing as well as the All-Wise; He knows the future, as well as the apparent and hidden effects.
7. If we discover a certain secret of God’s law, we should not imagine that we have discovered the whole secrets. When one puts his hand under the sea, he has no right to say to the people that the water in his hand is the sea. Instead, he must say, “This water is from the sea, only as much as it fits in my palm. ” He who understands the philosophy of a law is not supposed to think that that which he understands is the whole truth and there is nothing else. Could the depth of the laws that emanate from the boundless knowledge of God be fathomed solely through the limited human intellect and reason?
8. The same intellect that calls on us to understand the philosophy of laws directs us toward the holy saints.
Now, after these preliminaries, we shall cite some instances from the Qur’an and hadiths which point out the philosophy of laws:
Firstly, we deal with the Qur’an:
Regarding the prayer, the Qur’an states that it keeps man away from evil and indecency. [1]
In another place, it states:
“And maintain the prayer for My remembrance. ” [2]
In yet another place,
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it states:
“Look! The hearts find rest in Allah’s remembrance! ” [1]
Concerning fasting {sawm}, it declares:
“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be God-wary. ” [2]
It is because many sins are outbursts of anger and carnal desire and fasting prevents that outburst and arouses fear of God {taqwa} in man. It is precisely for this reason that crime rates are and offenses is lower in the month of Ramadhan.
With regard to the Hajj, it says:
“That they may witness the benefit for them. ” [3]
The social and political benefits and impacts of Hajj are things that are beyond doubt and skepticism.
It thus states about the poor-rate {zakat}:
“Take charity from their possessions to cleanse them and purify them thereby, and bless them. ” [4]
It thus declares pertaining to gambling and intoxicants:
Indeed Satan seeks to cast enmity and hatred among you through wine and gambling, and to hinder you from the remembrance of Allah. ” [5]
And it regards retribution {qisas} [6] as vital for the health of society. [7] The reason for this is that if the criminal is not punished the society will wither and die; crime will prosper while the oppressed will be crushed, and security of life and property will disappear.
These are some of the verses of the Qur’an that point out the effects and reasons behind the divine laws.
We shall now deal with the Prophetic traditions:
Among the abundant hadiths regarding this subject, we shall quote some lines of
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one of the speeches of the Commander of the Faithful (‘a) recorded in Nahj al-Balaghah:
فَرض الله الایمان تطهیراً مِنَ الشِرک وَ الصَلوةَ تَنزیهاً عَنِ الکِبر و الزکوة تسبیباً لِلرّزق...
“Allah has laid down belief {iman} for purification from polytheism, prayer {salah} for purification from vanity, zakat for purification of the means of livelihood. ” [1]
Faith in God saves man from polytheistic thinking, futile worship and impotent sources of support.
The prayer which seeks to worship the Fountainhead of all greatnesses and pleads for help from the Epicenter of power and grandeur purges man of pride {kibr}.
Zakat provides succor to the unemployed; motivates and empowers the deprived and bankrupt; revives compassion and benevolence toward the needy; and it excludes love of wealth and the world from the heart of the alms giver. In addition, he will strive hard to compensate for the amount of zakat thus deducted from his wealth by engaging in more economically prosperous activities. It is natural that he who spends a much must also work hard too. Therefore, zakat is a source of sustenance.
In the above hadith Imam ‘Ali (‘a) points out the philosophy and wisdom behind the divine decrees such as fasting, enjoinment of what is good and prohibition of what is evil, jihad, prohibition of intoxicants and adultery {zina}, implementation of hudud, [2] obedience to the rightful leader, etc. [3]
The natural disposition {fitrah} of man also recognizes and acknowledges the philosophy of some laws. Man, since creation, believes that lying, treachery, slandering, killing, stealing, tyranny, hoarding, etc. are bad,
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while justice, purity, generosity, charity, etc. are good. This is the divine inspiration referred to in this verse:
﴿ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴾
“…and inspired it with {discernment between} its virtues and vices. ” [1]
It must not be overlooked that the advancement of science in various fields has rendered services in explaining the philosophy of religious laws by revealing their benefits.
For example, the existence of tapeworms in the flesh of the pig or the harmful effects of alcohol to the human liver and body are not hidden from anyone. This reveals the philosophy behind the prohibition of pork and intoxicants.
Islam discourages urinating while standing, and science shows that some urine remains in the urinary passages if one does so; or, the case of taking a bath {ghusl} it cleanses the effects of the activity of certain nerves and the disequilibrium in blood pressure caused by sexual intercourse {janabah}; all this with the intention of seeking nearness to Him {qurbah} In order to cleanse us from the state of negligence of God.
If Islam forbids using the wood of the pomegranate tree as a toothpick, it is because it is harmful for the gums of the teeth. As such, all the injunctions of Islam regarding the obligatory, the prohibited, the recommended and the undesirable in the spheres of behavior, eating, clothing, and other issues of life contain much wisdom, on which many books have been written by Muslim scholars and researchers. [2] But as a whole, it proves one thing and that is, all the
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laws of Islam are based on a definite philosophy and wisdom, some of which has been discovered. At any rate, the spirit of obedience demands that we accept and abide by everything which we know has been commanded by Allah”.
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[1]: For instance, Shaykh as-Saduq, ‘Ilal ash-Sharayi‘ {Reasons of the Laws} and tens of books concerning the secrets of prayer, Hajj pilgrimage, etc.
[1]: Surah al-‘Ankabut 29: 45: “Indeed the prayer prevents indecencies and wrongs. ”
[2]: Surah Ta Ha 20: 14.
[1]: Surah ar-Ra‘d 13: 28.
[2]: Surah al-Baqarah 2: 183.
[3]: Surah al-Hajj 22: 28.
[4]: Surah at-Tawbah 9: 103.
[5]: Surah al-Ma’idah 5: 90-91.
[6]: Qisas (literally means retribution or retaliation) in the Islamic jurisprudence is to be executed against a criminal, according to the legal decree, who has committed crimes such as murder, amputation of a limb, or beating in case the victim or his guardians are seeking retribution in lieu of receiving fine or blood money. {Trans. }
[7]: Surah al-Baqarah 2: 179: “And there is life for you in retaliation {qisas}, O men of understanding, that ye may ward off (evil). ”
[1]: Nahj al-Balaghah (Subhi Salih) , Saying 252; (Faydh al-Islam) , Saying 244.
[2]: Hudud (literally means boundaries or limits) in the Islamic law is generally applied to penal law for punishments prescribed for particular crimes whose extent is determined by law. {Trans. }
[3]: “Allah has laid down… fasting as a trial for the people, Hajj (pilgrimage) as a support for religion, jihad (fighting in the cause of Allah) for the honor of Islam, persuasion for good for the benefit of the common people, dissuasion from evil for the control of the mischievous, regard for kinship for increase --in numbers, revenge for the stoppage of bloodshed, award of penalties for the realization of the importance of prohibitions, abstinence from drinking wine for the protection of wit, avoiding theft for inculcating chastity, abstinence from adultery for safeguarding descent, abstinence from sodomy for the increase of progeny, tendering evidence for furnishing proof against contentions, abstinence from lies for increasing the esteem for truth, maintenance of peace for protection from danger, trusts for the orderliness of the community, and obedience as a mark of respect to the Imamate. ” Ibid.
[1]: Surah ash-Shams 91: 8.
[2]: For example, one may refer to the voluminous book, Awwalin Daneshgah va Akharin Payambar {The First University and the Last Prophet}, written by Shahid Dr. Paknezhad.
Submission as the greatest philosophy of responsibility
Undoubtedly, the commands of God and religious laws have reasons and philosophy, but it is not necessary for us to discover the economic, medical and scientific reasons of all the divine laws and commands. The Muslim must submit to the order of revelation, and this spirit of submission and acceptance demonstrates human perfection, as some orders are meant to test the spirit of submission and servitude. God’s order to Ibrahim (‘a) to sacrifice Isma‘il (‘a) is an example, and Ibrahim’s (‘a) obedience is a sign of perfection in servitude.
Let’s take the example of walking; not all the time do we walk to reach a certain point but walking itself is our purpose; as in a march or walking for doing exercise, as well as running in a race that the purpose is just running not reaching anywhere.
In religious commands and divine laws, too, at times the aim is submission to and acceptance of the command and exercise for attracting the Worshipped’s satisfaction as well as mere obedience from the creator.
The aim of devotional acts is to nurture the soul of man in the same manner as athletic movements are meant to train the body.
Imam ‘Ali and Imam as-Sajjad (‘a) have said:
اِلٰهى کَفىٰ بى عِزّاً أَنْ أَکُوْنَ لَکَ عَبْدًا.
“O
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Lord! It is already an enough honor for me that I am Your servant. ” [1]
In Munajat ash-Sha‘baniyyah, [2] we read:
لَئِنْ أَدْخَلْتَنِی ٱلنَّارَ أَعْلَنْتُ أَهْلَهَا إِنِّی أُحِبُّکَ!
“ (O Lord! ) Even if You throw me into the hellfire, I shall announce to its dwellers that I love You! ”
‘Ali (‘a) declared:
إلٰهى ما عَبَدتُکَ خَوْفاً مِنْ نارِک وَ لا طَمَعاً فی جَنَّتِک بَلْ وَجَدْتُک أهْلاً لِلْعِبادَة فَعَبْدتُک.
“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 worship and thus I worshipped You. ” [3]
The divine saints {awliya’} acquire pleasure in worshipping God while sinners are deprived of this pleasure found in the remembrance of God.
Sometimes, a person wants to serve another without having any monetary motive or economic aim. For him, rendering service itself to that great person is itself the aim and is valuable in itself and not the acquisition of knowledge, earning money or the attainment of a certain social standing.
So many are glad to sit beside a certain figure or take pictures with him even if it brings no benefit to him at all. To be with the said person is in itself important for him. If such an act is precious and pleasurable for human beings in this world, should servitude to God and being in His Presence not be a source of pride?
Pretext or Research?
Keeping in mind what has been discussed so far, it is obvious that there are those who do not possess the spirit of submission and
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obedience and are looking for pretexts to find fault with religious obligation and religiosity. As such, they bring about the issue of “research” and are looking for the philosophy and reasons behind every religious injunction while claiming to be “intellectuals”. Regarding such persons, the Holy Qur’an thus says concerning belief in the Day of Resurrection:
﴿ بَلْ یُرِیْدُ ٱلإِنْسَانُ لِیَفْجُرَ أَمَامَهُ ٭ یَسْئَلُ أَیَّانَ یَوْمُ ٱلْقِیَامَةِ ﴾
“Rather man desires to go on living viciously. He asks, ‘When is this day of resurrection? ” [1]
They are like children who are constantly seeking excuses. Regarding such individuals, the Glorious Qur’an says:
﴿ وَ إِنْ یَرَوا آیَةً یُعْرِضُوا وَ یَقُولُوا سِحْرٌ مُسْتَمِرّ ﴾
“If they see a sign, they turn away, and say, ‘An incessant magic! ” [2]
Strangely enough, they unconditionally submit to the mechanic, the physician, all external fashions, baseless insinuations and satanic inclinations, but when a religious command comes, they disparagingly become men of research and reasoning.
An encounter
One day, someone asked: “Why does the dawn {subh} prayer have two rak‘ahs? ” I replied, “I do not know. It is the command of God and we have to perform it. ”
As soon as I said I do not know, he began posing as an “intellectual” and said: “The world is a world of science. Today, religion without science is not correct…” I asked, “Now, you tell me why the leaf of a pomegranate tree is small while the leaf of the grapevine is big and wide? ”
He answered, “I do not know. ” I smiled and said: “The world is
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a world of science. Science must give a reason for it…” His sense of arrogance diminished immediately, so I said: “Brother! We do accept that the world is a world of science, but it does not mean that all the secrets of the universe must be known to us now.
There definitely is a relationship between the small leaf of pomegranates and the wide leaf of grapes and their fruits, which the experts on leaves, soil, plants and fruits have not yet discovered. Thus, we acknowledge the existence of secrets, but we will never accept anybody’s claim to knowing all of them. ”
By the way, if we had to know the philosophy of laws first before abiding by them, where would worship of and submission to God be headed? Divine revelation {wahy} is superior to science and more mysterious than human knowledge. Why do so-called intellectuals obey man-made laws and programs, but when it comes to the laws of God and religion, being “men of logic” they find them difficult to believe,?!
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[1]: Bihar al-Anwar, vol. 77, p. 402. {Trans. }
[2]: Munajat Ash-Sha‘baniyyah: a litany that was recited by all the infallible Imams (‘a) , something true of no other prayer or invocation, during the month of Sha‘ban. {Trans. }
[3]: Bihar al-Anwar, vol. 70, p. 186. {Trans. }
[1]: Surah al-Qiyamah 75: 5-6.
[2]: Surah al-Qamar 54: 2.
Prayer {Salah}
point
We have discussed the acts of worship and their conditions and philosophy. After stating those generalities, we shall now deal with their manifestations and examine the most apparent form of servitude which is prayer {salah}. First of all, we need to know the status of prayer from the perspective of the (Qur’an and hadith). Thereafter, we shall touch on its details and secrets. Let us recall some of the views of the school of revelation {maktab-e wahy}
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regarding prayer:
• Prayer has been one of the most important commands of the prophets (‘a) and one of the most apparent manifestations of worship. Hadhrat Luqman says to his son:
“O my son! Maintain the prayer. ” [1]
• Prayer is a cure for forgetfulness and a means of remembrance of God:
“And maintain the prayer for My remembrance. ” [2]
• The Messenger of Allah (S) said: “Prayer is the covenant of Allah. ” [3]
• Prayer is like solace for our Beloved Prophet (S) , since he said: “My eyes find solace in prayer. ” [4]
• Prayer is a means of seeking assistance in times of adversity and difficulty. God says:
“And take recourse in patience and prayer. ” [5]
• Prayer is a cure for arrogance. ‘Ali (‘a) says: “Allah has laid down… prayer for purification from vanity. ” [6]
• Prayer is a means of thanking God for His blessings:
“So pray to your Lord and offer sacrifice (in gratitude). ” [7]
• Prayer is the physiognomy of our school {maktab}: “Prayer is the physiognomy of your religion. ” [8]
• Prayer identifies the school of Islam. The Holy Prophet (S) said: “Prayer is the banner of Islam. ” [9]
• Prayer is a firm support of religion: “And it (prayer) is the pillar of your religion. ” [10]
• Prayer is like a head for the body. The Prophet of Islam (S) said: “The position of prayer in religion is like that of the head to the body. ” [11]
• Prayer is the key to paradise. [12]
• Prayer assesses people: “Prayer is a scale {mizan}. ” [13]
• Prayer is the basis of religion: “Islam is based on …prayer” [14]
• Prayer is
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the first question that will be asked on the Day of Resurrection: “The first thing to be accounted with respect to the servant {‘abd} is prayer. ” [1]
• Prayer washes away sins. In a hadith, prayer is likened to a river in which man takes a bath five times a day and no dirt remains on his body. [2]
• Prayer is the relationship of the creature {makhluq} to the Creator {khaliq}; it acquaints man’s spirit with God and familiarizes him physically with nature—water, earth, qiblah, sunrise, sunset, time, etc.
• Prayer is the only form of worship which cannot be abandoned even at the moment of drowning in time of and war. It is the loudest declaration of man’s obeisance to God and total freedom from the dominance of the powerful.
• Prayer revives the tradition of Ibrahim, Muhammad, Husayn, and the Mahdi (‘a).
• Prayer is a means of gaining nearness to God. [3]
• Prayer is the last injunction of the prophets (‘a) and the last injunction of Imam as-Sadiq (‘a) before his last breath. The Imam asked all his relatives and children to gather around him and then said, “Anyone who treats prayer lightly shall not be included in our intercession {shafa‘ah} in the Day of Resurrection. ” [4]
• Prayer is a pleasure for divine saints {awliya’} but a heavy burden for hypocrites {munafiqun}:
﴿ وَإِنَّهَا لَکَبِیرَةٌ إِلاَّ عَلَى الْخَاشِعِینَ ﴾
“And it (prayer) is indeed hard except for the humble. ” [5]
• Prayer defeats all the wiles of Satan. [6]
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[1]: Surah Luqman 31: 17.
[2]: Surah Ta Ha 20: 14.
[3]: Kanz al-‘Ummal, vol. 7, p. 279.
[4]: Bihar al-Anwar, vol. 77, p. 77.
[5]: Surah al-Baqarah 2: 45.
[6]: Nahj al-Balaghah (Subhi Salih) , Saying 252; (Faydh al-Islam) , Saying 244.
[7]: Surah al-Kawthar 108: 2.
[8]: Furu‘ al-Kafi, vol. 1, p. 270.
[9]: Kanz al-‘Ummal, vol. 7, p. 279.
[10]: Mustadrak al-Hakim, vol. 1, p. 172.
[11]: Nahj al-Fasahah, Statement 3075.
[12]: Nahj al-Fasahah, Statement 1588.
[13]: Furu‘ al-Kafi, vol. 1, p. 267.
[14]: Wasa’il ash-shi’ah. vol. 1, p. 4.
[1]: Nahj al-Fasahah, Statement 979.
[2]: Wasa’il ash-Shi‘ah, vol. 3, p. 7.
[3]: Furu‘ al-Kafi, vol. 1, p. 265.
[4]: Furu‘ al-Kafi, vol. 1, p. 264.
[5]: Surah al-Baqarah 2: 45.
[6]: Fihrist ‘Azr al-Hikam, under “salah” {prayer}.
Importance of Prayer
Apart from the verses of the Qur’an and hadiths cited so
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far, the conduct of the divine saints also expresses the important status of prayer. Prayer has been part of the programs of the prophets (‘a). While in the cradle, Hadhrat ‘Isa (Jesus) (‘a) says that God has enjoined him to establish prayer and pay the poor-rate {zakat} so long as he is alive:
﴿ وَ أَوْصَانِی بِالصَّلوٰةِ وَ ٱلزَّکوٰةِ مَادُمْتُ حَیًّا ﴾
“And He has enjoined me to {maintain} the prayer and to {pay} the zakat as long as I live. ” [1]
Imam al-Husayn (‘a) did not neglect prayer even at noontime on the day of ‘Ashura’ on the battlefield while facing the arrows of the enemies.
Hadhrat Ibrahim (‘a) settled his wife and child in the wilderness of the desert of Makkah which had no water or plants at that time, saying:
﴿ رَّبَّنَا إِنِّی أَسْکَنتُ مِن ذُرِّیَّتِی بِوَادٍ غَیْرِ ذِی زَرْعٍ عِندَ بَیْتِکَ الْمُحَرَّمِ رَبَّنَا لِیُقِیمُواْ الصَّلاَةَ ﴾
“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. ” [2]
Our infallible predecessors (‘a) used to tremble at the time of prayer and say: “It is the time to discharge the divine trust in the Divine Precinct and Court. [3]
Although some people say their prayers in order to be admitted to paradise or out of fear of the fire of hell, the Commander of the Faithful (‘a) used to perform prayer not for trade (gain) or release from hellfire but because of God being worthy of worship. [4]
In order to teach
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the importance of prayer, Islam has enjoined parents to persuade their children to pray before they reach the age of puberty, , starting from the age of eight, in whatever way they can and sometimes, also with the use of force because of their children’s heedlessness. [1]
Praying connects man with the Origin of the universe just like a pilot maintains a link with the control tower.
Prayer remits sins and erases their after-effects. After enjoining prayer, the Holy Qur’an states:
﴿ إِنَّ الْحَسَنَاتِ یُذْهِبْنَ السَّیِّئَاتِ ﴾
“Indeed good deeds efface misdeeds. ” [2]
Prayer as viewed by reason and conscience
All humans, especially Muslims have rights upon each other. One of these human rights is to be thanked for the love and goodness shown to others. Even if we are not Muslims, we are duty-bound to be grateful for the love and attention we get from others. This right is identical in every language, race, nationality and country. Gratitude must be directly proportionate to the graciousness enjoyed. Just think, is there anyone who has more right to us than God? There can be no one because God’s favors and blessings are innumerable, and He Himself is the Most Generous Being of all.
God created us from a single cell and provided us with all that we need in order to survive, such as light, heat, earth, air, water, bodily limbs, instincts, strength, nature, plants animals, senses, intellect, emotions, etc. He sent the prophets (‘a) for our guidance and spiritual training through a set of laws.
He determined what was lawful {halal} and what was
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unlawful {haram} equipped and our “material” and “spiritual” lives with perfect means and methods. He made available the conditions for our worldly and otherworldly growth, advancement and bliss. Who is the one who does us more good than God and who deserves being worshipped more than God?
In the words of Sa‘di, every breath that is inhaled extends life and of the air that is inhaled, energizes the inhaler. Thus, there are two blessings in every breath, and thanks-giving is obligatory for every blessing:
از دست و زبانِ که برآید کز عهده شکرش به درآید
Whatever gratitude the hand and tongue can express must be given for the air. [1]
He endowed us with the guidance of the prophets (‘a) and the Infallibles (‘a). He made man conquer the world and nature and gave him the power to benefit from the gifts of nature, to discover the secrets of the world and to use them along the path of success and life.
Leaves and plants take the carbon in the atmosphere and release oxygen.
Rain drops make the atmosphere clean and fresh.
Sharks eat dead fishes in the sea and thus remove the foul smell from the water.
Every instant our eyes take varied and exact pictures of all things from different angles.
If our lips were not soft, we would not have the power to speak.
If tears were not salty, our eyes which are created from nerves would be destroyed.
If the water was bitter or salty, trees would not grow.
If the
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earth had no gravity; if the distance between the sun and earth were shorter; if at the time of birth we did know how to suck milk; if the kindness of mother and father did not exist; and thousands of other “ifs”… could we have survived?
However, we are not aiming to count the blessings of God as we cannot do that. God Himself said that if we tried to count His blessings we would not succeed in doing so.
If one million of us were enjoying these blessings from someone else, would we not have been indebted to, and thank him for the rest of our lives?
Our human duty and conscience demand that we express gratefulness for the divine favors, establish prayer and worship God in gratitude for all these blessings.
We should also worship God and we should become His servants because He created us. We should not become slaves of the East or West.
Prayer is an expression of gratitude to God, and every wise and conscientious person realizes the necessity of establishing prayer.
A dog expresses gratefulness for a bone given to it by wagging its tail, and if a thief or a stranger enters the house, it will attack him. If man is indifferent to all these favors of God and lacks the spirit of giving thanks which is manifested in the form of prayer, is he not lower than the dog in recognition of another’s worth?!
Some Questions and Answers
Question: Does God need our gratitude?
Answer: Never! Appreciation of a favor is a
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virtue for us and a sign of our sense of justice, and not a sign of God’s need of our thanks. If a teacher says to his student, “You have to acknowledge my efforts (in teaching you) and study hard, the teacher does not mean that he is in need of his student’s acknowledgment and seriousness in studies. It is rather to enhance the excellence of the student himself.
Question: If we are supposed to thank God for His blessings, why must we perform prayer?
Answer: Once we admit the essential need for expressing gratitude, the manner of doing so must be according to the procedure outlined by God. Once it is determined that it is necessary for a patient to consult a doctor, the manner of taking the medicine is according to the doctor’s prescription.
So, we must express gratitude according to the will of God. As soon as a pilot consents to take flight in whatever part of the world he may be he has to contact the control tower using the English language. So, we have to learn the manner of giving thanks from the command of God and the ways of the divine saints.
Question: Is it proper to express thanks for blessings, even if one is living in the midst of unpleasant circumstances?
Answer: First of all, many of our troubles are the result of our own making. For example, by not observing health instructions, we become sick. Due to laziness and apathy, we experience stagnation in life. Foolishly
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choosing a friend can cause troubles, etc.
Secondly, unpleasant circumstances are also good because they urge man to strive more and make his talents blossom.
Thirdly, we should look at bitterness alongside sweetness and look at afflictions alongside numerous blessings.
Fourthly, sometimes hardships and afflictions bring about spiritual elevation, reevaluation of the self, and a renewal of faith in hearts broken by expecting from ‘other-than-God’.
Negligence of Prayer
Negligence of prayer means curtailing the establishment of a relationship with the Creator of the universe, and this has painful consequences in this world and in the hereafter. In the hereafter, the inhabitants of heaven will ask the dwellers of hell, “What made you inhabit the hellfire? ” One of their answers shall be:
﴿ لَمْ نَکُ مِنَ الْمُصَلِّینَ ﴾
“We were not among those who prayed. ” [1]
In another place, the Glorious Qur’an addresses those who are careless and heedless of their prayer, sometimes performing it and at other times not performing it, thus:
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--------------------
[1]: Surah Maryam 19: 31.
[2]: Surah Ibrahim 14: 37.
[3]: Bihar al-Anwar, vol. 81.
[4]: Nahj al-Balaghah, Saying 237.
[1]: Wasa’il ash-Shi‘ah, vol. 3, p. 13.
[2]: Surah Hud 11: 114.
[1]: Golestan-e Sa‘di, preface.
[1]: Surah al-Muddathir 74: 43.
﴿ فَوَیْلٌ لِّلْمُصَلِّینَ ٭ الَّذِینَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ ﴾
“Woe to them who pray—those who are heedless of their prayers. ” [2]
The Messenger of Allah (S) has said:
مَنْ تَرک ٱلصّلاة مُتعمّدًا فَقَد کَفر.
“He who consciously neglects prayer has become an infidel. ” [3]
The Holy Prophet (S) has also said:
بَیْنَ ٱلعَبدِ وَ بَیْنَ ٱلکُفر تَرْکُ ٱلصَّلاةِ.
“That which lies between faith and disbelief is the negligence of prayer. ” [4]
Treating Prayer Lightly
Giving value to prayer is a sign of faith in God, and heedlessness is caused by weakness of love and loss of interest in spiritualities. Hadhrat ‘Ali (‘a) said: “Verily, the
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worst of thieves among people is he who steals his prayer. ” [1]
In another place, Imam ‘Ali (‘a) said: “Those who treat prayer lightly are like women who abort their fetuses; they can neither be called pregnant nor having children. ” [2]
And the Imam (‘a) also said: “He who treats prayer lightly and ruins it will also ruin other affairs. ” [3]
The Prophet of Islam (S) said: “He who spoils his prayer shall be with Qarun and Haman on the Day of Resurrection. Woe unto him who does not take care of his prayer! ” [4]
The Apostle (S) also said:
God shall take away the blessings, benefits and goodness from the life and wealth of the one who treats prayer lightly. There will be no reward for his deeds; his supplications will not be heard. At the time of death, he will depart from this world with the feeling of hunger, thirst and remorse. He will be tortured, chastised and pressurized in purgatory {barzakh}. [5] On the Day of Resurrection, he will be called strictly to account. [6]
He (S) also said: “He who treats prayer lightly is not of my ummah {community}. ” [7]
The Holy Prophet (S) is also reported to have said:
“When a person pays attention to other than God during prayer, God says to him: “To whom you are paying attention? Do you have a deity other than Me? Is there any protector other than Me? Are you attached to a compassionate being other than Me? I am the Most Compassionate… If you will pay attention to Me, My angels and
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I will pay attention to you. ” [1]
Unaccepted Prayers
point
We have said that it is possible for an act to be proper but not accepted like a saleable item without a buyer. In the hadiths, the prayers of some individuals have been considered unacceptable because of various reasons, examples of which follow below:
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[2]: Surah al-Ma‘un 107: 4-5.
[3]: Muhajjah al-Baydha’, vol. 1, p. 301.
[4]: Nahj al-Fasahah, Statement 1098.
[1]: Bihar al-Anwar, vol. 84, p. 242.
[2]: Bihar al-Anwar, vol. 84, p. 284.
[3]: Wasa’il ash-Shi‘ah, vol. 3, p. 19.
[4]: Wasa’il ash-Shi‘ah, vol. 3, p. 19.
[5]: Barzakh, literally means an isthmus, is the interval between the death of the individual and the general resurrection. It is mentioned in the Qur’an (23: 100): “And after them shall be a barzakh until the day they shall be raised. ” {Trans. }
[6]: Safinah al-Bahar, vol. 2, p. 43.
[7]: Wasa’il ash-Shi‘ah, vol. 3, p. 15.
[1]: Mustadrak al-Wasa’il, vol. 1, p. 173.
1. Those who are Indifferent
Imam as-Sadiq (‘a) said: “The prayer of those who are indifferent to the barefooted and displaced people of the society, is not accepted. ” [2]
2. Those who live on unlawful earnings
The Holy Prophet (S) said: “The prayer of those who live on unlawful earnings is like constructing castles on sand. ” [3]
3. Those who are unmindful of their duties
The Messenger of Allah (S) said: “The prayer of a wife who enjoys the income of her husband but does not discharge her divine obligation is not accepted. ” [4]
4. Those who do not pay zakat {poor-rate}
In most instances, the payment of zakat {poor-rate} has been mentioned in the Holy Qur’an alongside the establishment of prayer, and it has been stated in many hadiths that the prayer of those who do not give their zakat will not be accepted. [5] One day, the Messenger of Allah (S) entered the mosque and asked nine people to leave the mosque for not paying zakat. He then offered his prayers. Yes, a relationship with God must be built on a relationship with the deprived.
5. Those who are lackadaisical
The prayer of one who is impious, or does not perform his ruku‘ {kneeling down} and sujud {prostration} properly, is not accepted. [6]
6. Those who are “haqin wa haqib”
Haqin wa haqib refers to a person who holds his urine and feces, and in doing so, exerts pressure on himself and experiences physical stress. In addition to being harmful
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to health, this practice disrupts one’s concentration in prayer. Imam as-Sadiq (‘a) said: “The prayer of such a person is not accepted. ” [1]
7. Those who are unacceptable prayer leaders
Sometimes, it is possible that the people do not accept the prayer leader in a mosque and for selfish reasons, he refuses to leave the mosque or his position. Such a case will naturally lead to quarrels and disruptions in the congregational prayer. It is stated in traditions that the congregational prayer of such persons is considered unacceptable. [2]
Prayers of the Infallibles {ma‘sumin} (‘a)
The manner of prayer of the holy saints is both inspiring and instructive, and a model for their followers. We shall survey some examples of their manner of prayer:
The sound of adhan {call to prayer} was so attractive and delightful to the Messenger of Allah (S) that at the time of prayer, he would say to Bilal (the one calling to prayer): “O Bilal! Relieve us (from grief, anguish and pain). ” [3] And the Prophet (S) used to say: “He who hears the adhan but remains indifferent is unkind. ” [4]
At the time of prayer, ‘Ali (‘a) used to turn pale and start trembling, saying: “The time of prayer has come—the time of the trust offered by God to the heavens, the earth and the mountains, but they refrained from shouldering it. ” [5]
This act of shouldering the burden of the divine trust is the greatest honor of man. In the words of Hafiz, [6]
آسمان بار امانت نتوانست کشید قرعه فال به نام من دیوانه زدند
Heaven was not able to carry the burden of the trust.
The
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lot fell upon me, the foolish.
At the time of prayer, when Imam as-Sajjad (‘a) would reach the point of reciting “maliki yawmi’d-din” {You are the Master of the Day of Judgment} (in Surah al- Fatihah) , he would repeat it so many times that listeners would imagine that he was on the verge of death. [1] And while in prostration {sujud}, he would sweat profusely.
Imam al-Baqir (‘a) said: “My father (Imam as-Sajjad) used to perform a thousand rak‘ahs of prayer day and night. ” [2]
Whenever the time of prayer arrived, it seemed as if the Messenger of Allah (S) knew no one for he would enter a strange spiritual state. [3] He used to say: “Hunger can be satiated and thirst can be quenched, but my desire for prayer can never be satisfied. ” [4]
During the Battle of Siffin, ‘Ali (‘a) remained watchful of the sun’s position in the sky. ‘Abd Allah ibn al-‘Abbas asked the reason for this. The Imam said: “I do not wish to miss offering the prayer as soon as its time begins. ” “Now, on the battlefield?! ” asked Ibn al-‘Abbas (in astonishment). The Imam replied, “Yes! ” [5]
Yes, just as fishes are not tired of swimming, divine saints {awliya’} are not tired of worship and prayer. Rather, with every act of worship, they find more pleasure being in the Presence of God.
It is narrated that during the month of Ramadhan, the late ‘Allamah Amini (author of the book, Al-Ghadir) used to perform a thousand rak‘ahs of prayer every night. [6] This is supposed to be the method
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of someone who has learned the lesson of love from the saints of Allah. At the time of prayer, the upright servants and divine saints used to establish prayer with much fervor, apply perfume, wear the best of clothes, welcome the prayer and experience fear and dread lest they do not earn the favor of God, or they do not have the necessary amount of humility and attention in prayer.
Prerequisites of Prayer
Observance of some rules related to prayer (such as brushing the teeth {miswak}, cleanliness, attention to God, etc. ) is contributory in the perfection of this act of worship. Imam al-Baqir (‘a) has said:
عَلَیْکَ بِالْأقْبَالِ عَلىٰ صَلاَتِکَ فَإِنَّمَا یُحْسَبُ لَکَ مِنْهَا مَا أَقْبَلْتَ عَلَیْهِ.
“Pay attention to God while in prayer because what is accepted in prayer is that which is said with attention. ” [1]
The Imam (‘a) continued: “During the prayer, do not play with your hand, head and face because all these things cause deficiency in prayer, and do not perform prayer while in a state of sluggishness, sleepiness and weariness because such a prayer is that of hypocrites {munafiqun}. ” [2]
In a hadith, the Holy Prophet (S) is reported to have said:
رَکْعَتَانِ مِنْ رَجُلٍ وَرعٍ أَفْضَلُ مِنْ أَلْفِ رَکْعَةٍ مِن مَخْلَطٍ.
“A person’s two rak‘ahs of prayer with piety {wara‘} are superior to a thousand rak‘ahs of prayer with heedlessness. ” [3]
Imam as-Sadiq (‘a) said: “At the time of prayer, neglect the world and all it contains; focus all your attention on God; and remember the day when you will be brought in front of
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the court of divine justice. ” [1]
The same Imam (‘a) also said: “Sometimes, fifty years of prayer may pass without even a single prayer being accepted. ” And we also read in a hadith: “Some stand in front of God and pray in such a manner that if they talk in a similar manner with their neighbor, he will not answer them. ” [2]
The Messenger of Allah (S) is reported to have said: “Two rak‘ahs of prayer of a person who brushed his teeth are superior to seventy rak‘ahs of the one who did not brush his teeth. ” [3]
Prayer and its Accompaniments
In the numerous verses of the Qur’an in which prayer is mentioned, there are also other accompany commands, such as paying zakat, giving charity, enjoining what is good, forbidding what is evil, and spending (in the way of Allah) by attending to the deprived. This shows the universality of the devotional laws of Islam that alongside connection with the Lord, economic and social issues as well as tackling with the poor, and enjoining what is good and forbidding what is evil are also raised and no issue can prevent paying attention to other issues. [4]
And it is here that the verse,
“Indeed the prayer prevents indecencies and wrongs,” [5]
becomes clearer and more understandable, and it is obvious that implementing this divine precept will prevent the corruption of Muslim society.
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[2]: Bihar al-Anwar, vol. 84, p. 242.
[3]: Bihar al-Anwar, vol. 84, p. 258.
[4]: Nahj al-Fasahah, Statement 54.
[5]: Bihar al-Anwar, vol. 84, p. 317.
[6]: Bihar al-Anwar, vol. 84, pp. 253, 258.
[1]: Muhajjah al-Baydha’, vol. 1, p. 354.
[2]: Bihar al-Anwar, vol. 84, p. 317.
[3]: Muhajjah al-Baydha’, vol. 1, p. 377.
[4]: Nahj al-Fasahah, Statement 132.
[5]: Tafsir Safi, vol. 2, p. 370.
[6]: 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. }
[1]: Bihar al-Anwar, vol. 84, p. 247.
[2]: Wasa’il ash-Shi‘ah, vol. 1, p. 68.
[3]: Bihar al-Anwar, vol. 84, p. 258.
[4]: Mustadrak al-Wasa’il, vol. 1, p. 174.
[5]: Safinah al-Bahar, vol. 2, p. 44.
[6]: As narrated by Ayatullah Murwarid in Mashhad.
[1]: Muhajjah al-Baydha’, vol. 1, p. 354.
[2]: Muhajjah al-Baydha’, vol. 1, p. 354.
[3]: Nahj al-Fasahah, Statement 1672.
[1]: Muhajjah al-Baydha’, vol. 1, p. 382.
[2]: Al-Wafi, vol. 2, p. 13.
[3]: Nahj al-Fasahah, Statement 1669.
[4]: One may refer to the following verses of the Qur’an: wirh respect to this, Surah al-Baqarah, verse 83; Surah al-Anfal, verse 3; Surah at-Tawbah, verse 71; Surah Luqman, verse 17; Surah al-Muzammil, verse 20; and many other verses.
[5]: Surah al-‘Ankabut 29: 45.
Prayer as Spiritual Ascension
Prayer has been mentioned in the hadiths as “ascension of the believer” {mi‘raj al-mu’min}. This ascension and flight, however, is not in the open space of the sky but in
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the sphere of spirituality and servitude, and it is aimed at attaining “nearness to God”, not reaching mountain peaks thousands of feet above the ground.
One may compare the spiritual flight and mystical ascension of the one praying with the flight of an airplane in the sky:
1. Most of the force and pressure is applied at the time of the aircraft’s take off. In worship and prayer, the main difficulty is to overcome carnal desire and commence the act of worship.
2. The importance of both flights lies in a safe and risk-free landing. Worship also has value if its ending is wholesome and without the blemish of self-conceit {‘ujb} and arrogance {ghurur}. ”
3. For its energy, the airplane is in need of pure and special fuel. The spiritual ascension of the one praying also necessitates pure attention and negation of all other servitudes. By raising his hands up to the bottom of his ears he negates and refuses everything other than God, and thus attains the purity of intention.
4. The pilot must be physically and mentally sound for the flight. In the prayer and to be in the Presence of God, “a sound mind and heart” are also necessary.
5. The aircraft flies by means of two wings. In prayer also, along with the discharging of the “right of Allah” {haqq Allah} one must also discharge the “right of men” {haqq an-nas}. Along with “yuqimuna’s-salat” {establish your prayer}, the Qur’an in most cases has also “yu’tuna’z-zakat” {pay your alms-rate}.
6. In order to fly,
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the airplane covers a long distance on the ground to acquire the ability to take off. The preliminaries of prayer, the adhan, iqamah, and recommended invocations {dhikr} are also the groundwork of this spiritual flight. (The supplications after the ritual prayer and subsequent invocations also constitute the movement on the ground after landing. )
7. In flying, the first mistake is also the last mistake and is accompanied by crashing and annihilation. In worship also, polytheism {shirk}, self-admiration {‘ujb} and ostentation {riya’} will lead astray. By committing a single mistake, Iblis who had a record of six thousand years of worship was cast out and accursed till eternity!
8. Every pilot makes a move on the order of the control tower. Prayer and worship are also according to the order, and even a single minute before or after the appointed period or against the law will render them invalid.
9. The pilot rests between flights, while the aircraft goes through its routine maintenance. Along with invocation and worship, sometimes man is also in need of rest and lawful enjoyments as well as engagement in earning a livelihood, and a person like the Messenger of Allah (S) would sometimes say, “kallimini ya humayra. ” (O, Humeyra, come and chat with me).
10. For the pilot’s communication with the control tower, there is only one officially recognized language. The contact of the one praying with God is only through Arabic and in the devotional act of Hajj, the state of ihram [1] commences with the recital of “labbayk allahumma labbayk”
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{Here I come, O Lord, here I come}.
11. Prior to flying, directions based on the weather forecast, map-reading, determination of direction, etc. need to be followed. In worship, preliminary pieces of information are also necessary, and worship without knowledge and jurisprudence is worthless. Even in trade, familiarity with the laws of God is also needed, let alone in prayer and worship.
12. The higher the pilot, ascends the more the ground seems to become small for him. The more a holy man is acquainted with the greatness of God, anything other than God becomes more trivial in his sight. In the words of the Commander of the Faithful (‘a):
عَظُمَ ٱلْخَالِقُ فِی أَنْفُسِهِم فَصَغْرَ مَادُوْنَهُ فِی أَعْیُنِهِم.
“The greatness of the Creator is seated in their heart, and so, everything else appears small in their eyes. ” [1]
13. The bigger the airplane, the smoother the flight and the more comfortable the passengers will be. In prayer and worship also, that which is done in congregation (the large gathering of people in the congregation and Hajj) has more reward and the possibility of its being accepted is greater.
14. Usually, there is a co-pilot accompanying the pilot for emergencies. In the congregational prayer also, there are just and pious individuals standing in the first row so that in case a problem (affecting the ability of the Imam to continue leading the prayer) arises, one of them can assume leadership of the prayer up to the end.
15. In physical flight, when the pilot and
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passengers are in the sky, they are away from and uninformed of their domestic problems and concerns. In spiritual flight also, when the soul is at its zenith, the attention to material things become insignificant, so much so that an arrow pulled from the foot of Hadhrat Amir (‘Ali) (‘a) was not felt at all.
16. In flight, descending from the summit is called “lessening the altitude” although it is still high in relation to those that are on the ground. Although the worship of the saints of Allah is always high in relation to the prayer and worship of common people, for them this “lessening of the altitude” by coming down from the pinnacle is a sort of shortcoming and degradation, and they always asked forgiveness {istighfar} for it. This is the meaning of
حَسَنَاتُ ٱلأَبْرَارِ سَیِّئَاتُ ٱلْمُقَرَّبِیْن.
“The good qualities of the pious are blemishes for the anointed ones. ”
To conclude, prayer is the uninterrupted attention of the worshipper toward the Creator of the universe and the heart’s detachment from worldly desires is regarded as a flight by the people of gnosis {ahl al-ma‘rifah}—a flight higher than the flight of birds in the air or the flight of aircraft in the earth’s atmosphere and beyond.
What causes man’s descent is his attachment to material things and carnal desires?
In the words of Sa‘di,
طیران مرغ دیدى؟ تو ز پاى بندِ شهوت بدر آى تا ببینى طیران آدمیت
Have you seen birds fly? Detach yourself from your carnal desires and
then watch the flight of man.
--------------------
[1]: Ihram: the special two-piece seamless attire worn by pilgrims. Also, the state of ritual consecration during which the pilgrim should abstain from certain acts, such as not combing, not shaving, and observing sexual continence. {Trans. }
[1]: Nahj al-Balaghah, Sermon 191 (Khutbah al-Muttaqin or Hammam).
Let’s Welcome Prayer!
point
To embark on the constructive form of worship, i. e. prayer, we shall cite a set of physical and spiritual preliminaries in terms of cleanliness and purity of body and soul as well as other preparations.
Preliminaries of prayer
Preliminaries are those essentials whose performance or provision prior to prayer is necessary. They are as follows:
Purification {taharah}
For the performance of the prayer, the one praying must be in a state of ritual and spiritual purification {taharah}. Sometimes, he does so by ablution {wudhu’}, taking a bath {ghusl}, and under certain circumstances, by performing dry ablution {tayammum}.
Ablution is part of faith {iman}, and in the words of Imam al-Baqir (‘a) , “Prayer without ablution is not prayer at all,” [1] and in some hadiths ablution has been described as the “key to faith” and “half of faith. [2]
Imam ar-Rida (‘a) made an interesting statement regarding ablution when he said:
1. Ablution is a courtesy toward God ensuring that the servant is clean while praying and standing before God;
2. It aims at purging him of all pollution and contamination;
3. In addition, it is the shedding of laziness and discarding sleepiness; and
4. It makes the heart and soul ready to stand in front of God, the Exalted. [3]
In this noble hadith, the Imam (‘a) has pointed out all the physical and spiritual dimensions of ablution, i. e. cleanliness and purity as well as preparation of the soul, acquisition of enthusiasm to worship and the paving of the spiritual ground for worship.
The late Faydh Kashani said:
“Rising from materiality all at once toward spirituality is hard, but performance of ablution gradually prepares man for it. ” [1]
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[1]: Wasa’il ash-Shi‘ah, vol. 1, p. 256.
[2]: Muhajjah al-Baydha’, vol. 1, p. 281.
[3]: Wasa’il ash-Shi‘ah, vol. 1, p. 257.
[1]: Muhajjah al-Baydha’, vol. 1, p. 281.
Ablution {wudhu’} in every state
The inner luminosity and purity blessed by ablution {wudhu’} is significant. It is therefore emphasized in the hadiths that a person must always be in a state of ablution; ablution is likened to a light; [2] and sleeping while in a state of ablution has been considered like life and night vigil. [3]
To perform ablution has been recommended for supplication, recitation of the Qur’an, ziyarah, and many other good and devotional acts. [4]
Without ablution, it is forbidden to touch the verses of the Qur’an and the names of Allah, the Prophet and Imams (‘a). [5] The same ruling applies even if the name of Allah appears in different forms, such as the logos of institutions and establishments (such as the logo of the Islamic Republic of Iran).
Ablution permits entrance into the Presence of God, and specific supplications for its different steps have also been mentioned in books. There are many issues concerning ablution which cannot be covered in this volume. It should not remain unsaid, however, that it is unlawful to use water if it reaches the bound of what may be considered as extravagance. The Messenger of Allah (S) has said:
أَلْوُضُوءُ مُدٌ وَ ٱلْغُسْلُ صَاعٌ وَ سَیَأْتِی أَقْوَامٌ یَسْتَقِلُّونَ ذٰلِکَ فَأُولٰئِکَ عَلىٰ خِلاَفِ سُنَّتی.
“For ablution a mudd [6] and for taking a bath {ghusl} a sa‘ [7] are enough, but there will come people in the future, people who will regard this amount as not enough
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(and they will consume more volumes of water). Therefore, they will go against my tradition. ” [1]
Purification {taharah} for prayer has the following stages:
1. Outward purification from impurities and pollutions;
2. Purification of the bodily limbs from sins and offenses;
3. Spiritual purification from moral corruption [2] —just as we read in supplications: “O Lord! Cleanse my heart of polytheism! ”
If, at the time of prayer, it is necessary for the body and clothing to be clean from impurities, is it not essential for the heart and soul to be free of arrogance {kibr}, ostentation {riya’}, envy {hasad}, and rancor {kinah}?
Will not inner pollution and outer cleanliness be a type of hypocrisy {nifaq}?
Bathing {ghusl}
Sometimes, instead of ablution one has to perform ghusl {ritual bathing}. One of these cases is ritual impurity caused by sexual intercourse {jinabah} and the entire body must be washed according to the rulings stated in the books on practical laws {risalah al-‘amaliyyah}. Some hadiths indicate that during jinabah, sperm {mani} comes out from under every hair, all bodily parts and limbs—“min tahti kulli sha‘r”, [3] unlike urine which has a specific and limited passageway. And perhaps this is the reason why in ghusl the entire body must be washed. These hadiths may also be referring to the activity of the sex-related cells at the time of jinabah as they exist and are active in the entire body.
Dry purification {tayammum}
If there is no water for ablution or taking a bath, or the time for ablution is limited, or the use of water is harmful to the health
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of the person, or the price of water is extremely exorbitant, or water is needed for drinking and saving a life, one must perform dry ablution {tayammum}.
That is, based on the instructions indicated in books on practical laws, one must strike both hands against clean earth and wipe the forehead and back of the hands. Clean earth is necessary!
We read in a hadith that Hadhrat ‘Ali (‘a) prohibited performing dry ablution on soil taken from near the streets (which is usually unclean). [1]
Clothing and place of the one praying
point
A male worshipper must cover his private parts {‘awrah} during prayer which is from the navel to the knees. The female worshipper must cover her entire body except the face, hands and feet up to the ankles. [2]
This covering must also be done with clean and lawful clothing. It is better for the clothes of the one praying to be white, clean and fragrant smell and for the one praying to wear a ring with the ‘aqiq stone during prayer, [3] and it is better for him not to use black, dirty and tight clothes, or the clothes of a person who is careless about the physical purity or impurity. [4]
Similarly, the place carpet or thing upon which the prayer is performed must be acquired lawfully {halal}. [5] The use of the fixed property of a deceased who owes khums [6] or zakat is unlawful {haram} and praying there is invalid {batil}, and if a piece of land is purchased with a sum of money whose khums or zakat is
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not paid, it is unlawful to occupy it and invalid to pray there. [1]
There are many issues pertaining to place and clothing. In addition to obedience and the spirit of submission to the divine commands, there are three other aspects which we shall mention below:
1. Observance of courtesy
The exigency of courtesy while standing in front of God in the precinct of His Glory and Grandeur demands that prayer must be performed with inner and outer purity and concentration. Even praying in front of the grave of the Holy Prophet (S) and Imams (‘a) is sometimes regarded as an impolite gesture and makes the prayer invalid. [2]
2. Observance of the rights of others
Some of these conditions are related to the observance of the rights of others. That the clothing and place of the one praying is lawful and legally acquired means to observe the right of the Islamic government (in levying khums) and the right of the society’s deprived (in the payment of zakat) and other people. Even praying near highways and along the streets is unlawful if it causes obstruction to pedestrians. [3]
The genuine satisfaction of the owner of rights is essential. If he outwardly says that he is satisfied (for us to occupy his place and pray there) , but we know for certain that he is not, occupation of the place is unlawful, and the prayer offered there is invalid. On the contrary, if he outwardly expresses his lack of satisfaction, but we know for certain that he is actually satisfied, to pray there is valid.
3. Observance of priorities
Besides the main conditions,
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there are some recommended {mustahabb} points that are indicative of Islam’s attention to priorities. For example, under ordinary and non-emergency situations the location of the one praying must not only be lawfully acquired, it must also be stable, flat and clean. Prayer in some places is emphasized more, such as in the mosque, which shall be dealt with later.
Focus of direction in prayer {qiblah}
Prayer is performed facing the Holy Ka‘bah (in Makkah) which is called the “qiblah”. Although God is everywhere, focusing on a single sacred point, such as the Ka‘bah, inspires monotheism and, is reminiscent of the monotheistic line of Ibrahim (‘a).
For a Muslim the command is final, so all prayer must be performed facing the Ka‘bah, otherwise our worship would lack the spirit of obedience {ta‘abbud} and submission {taslim} and hence be futile.
During the early period of Islam, the qiblah of the Muslims for many years was Bayt al-Muqaddas (in Jerusalem). The Messenger of Allah (S) did not like the Ka‘bah, which was then a temple full of idols, to be set as the focus of direction in worship. After the migration {hijrah} (to Madinah) , however, circumstances emerged that led to the change of the Muslims’ qiblah from Bayt al-Muqaddas to Masjid al-Haram (in Makkah). One of the reasons behind it was the insults and abuses suffered by the Muslims at the hands of the Jews (in Madinah) , who were saying, “You do not have a qiblah of your own and you are praying facing our qiblah. ”
The Messenger of Allah (S)
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was distressed by this situation and waiting for a way out from God. Until, verses of the Qur’an were revealed with the order, “Wherever you are, henceforth, face the Masjid al-Haram and pray. ” [1] The verses of the change of qiblah teach the Muslims throughout the history, that they should be independent and free; that they should not debase themselves in front of others even in matters of worship; and that they should live honorably with an identity of their own.
This command of the change of qiblah also served as a trial for the Muslims—to identify those who are totally obedient and subservient to the commands of God and the Prophet (S) , and those who always question and complain.
Besides facing the Ka‘bah while praying or reading the Qur’an, it is better for Muslims to face the Ka‘bah while sleeping and eating; while slaughtering animals by placing them with faces toward the qiblah, otherwise their meat will become unlawful {haram}. This specification of direction in all affairs toward the ka‘bah of monotheism makes it impossible for Muslims to be negligent of God in all their daily activities.
Moreover, this specification of direction toward the Ka‘bah creates a wonderful order and stunning unity, when all Muslims, in whatever part of the world they may be, face toward that divine point at the time of prayer. If someone from space takes a look at those who are praying on earth, he will see numerous circles - Page82 - The Radiance of the Secrets of Prayer
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[2]: Qassar al-Jamal, vol. 1, p. 311.
[3]: Wasa’il ash-Shi‘ah, vol. 1, p. 266.
[4]: Tawdhih al-Masa’il, under the section on ablution.
[5]: Tawdhih al-Masa’il, under the section on ablution.
[6]: A mudd is approximately equivalent to three-fourth kilogram. {Trans. }
[7]: A sa‘ is approximately equivalent to three kilograms. {Trans. }
[1]: Muhajjah al-Baydha’, vol. 1, p. 301.
[2]: Muhajjah al-Baydha’, vol. 1, p. 281.
[3]: Muhajjah al-Baydha’, vol. 1, p. 308; ‘Uyun Akhbar ar-Rida, vol. 2, p. 105.
[1]: Wasa’il ash-shi’ah, vol. 3, p. 349. نَهىٰ أَمِیرُ ٱلْمُؤْمِنِین أَنْ تَیَمُّم ٱلرَّجلُ بِتُرَابِ أثر ٱلطَّرِیق
[2]: Tawdhih al-Masa’il, Issue 788.
[3]: Tawdhih al-Masa’il, Issue 789.
[4]: Tawdhih al-Masa’il, Issue 864.
[5]: Tawdhih al-Masa’il, Issue 866.
[6]: 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 {‘asr al-ghaybah}, 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 [19]. {Trans. }
[1]: Tawdhih al-Masa’il, Issue 874.
[2]: Tawdhih al-Masa’il, Issue 884
[3]: Tawdhih al-Masa’il, Issue 898.
[1]: The lengthy verses concerning the change of qiblah are the verses 142 up to 149 of Surah al-Baqarah. See the exegesis of the verses for detail.
whose epicenter is the Ka‘bah, and monotheism {tawhid} as
the central point in the minds, hearts and souls of Muslims.
Because of the attention to the qiblah, astronomy, geography and the detection of direction also flourished among the Muslims.
Yes, the Ka‘bah is the memento of the monotheistic struggles of Ibrahim, Isma‘il and Muhammad (may peace be upon them all). In his global uprising, Hadhrat al- Mahdi (‘a) will also incline toward the Ka‘bah and reform the world. It is this Ka‘bah that is taken as the qiblah of every Muslim at the time of prayer and worship.
Call to prayer {Adhan}
The recital of the call to prayer {Adhan} and iqamah [1] is among the acts prior to the prayer and prepares the ground for greater attention to God during prayer.
The Adhan is a silence-breaking, rhythmical, short, substantial, and constructive message which is chanted, while repeating the most fundamental statements of faith and giving direction to the activities of Muslims.
The Adhan is the announcement of the existence of Islam, of the beliefs and deeds of Muslims, and a rejection of all false deities.
The Adhan is a sign of the openness of the propagation environment as well as the declaration of the intellectual stance of Muslims in a clear and lucid manner.
This monotheistic message is the first that is whispered to the new-born child and the initial lessons about God imparted to it. For adults, it has always acted as a warning against complacency.
The Adhan is the only sound that reaches the inhabitants of heaven. [2]
The Adhan is a sound that makes devils flee and feel dejected. [3]
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Reciting the Adhan with a beautiful voice and listening to the Adhan at home, particularly at the time of sickness, is strongly recommended.
In a hadith, the Messenger of Allah (S) has said:
سَیَأْتی عَلىٰ ٱلنَّاسِ زَمَانٌ یَتْرَکُونَ ٱلأَذَانَ عَلىٰ ضُعَفَائِهِمْ.
“A time will come when the people will belittle the adhan and assign it to the weak among them. ” [1]
It is stated in a hadith that on the Day of Resurrection, when most of the people will be abased due to shame, the callers to prayer {mu’adhdhins} will be raised honorably with exalted statures (lofty stations). [2] The mu’adhdhin has a share in the reward of those who prayed through the agency of his Adhan.
Bilal
Bilal al-Habashi was a Muslim from Africa appointed by the Messenger of Allah (S) to be the mu’adhdhin. When the adhan was sent down through a revelation, the Prophet (S) taught it to Bilal who had a strong voice. [3] That the Prophet (S) designated him to be the mu’adhdhin has some lessons for us, among which are the following:
1. Giving identity and honor to slaves, for Bilal was a slave who became a mouthpiece of Islam and harbinger of the ummah;
2. Giving identity to blacks, proving that color of the skin is not a criterion {of piety};
3. Condemning the arrogant disparagement and ridicule of Bilal by the polytheists and hypocrites, and their pretension of generosity and boasting; [4]
4. True faith, piety and merit compensate for external shortcomings of expression. Although Bilal used to pronounce “sh” (ش) as “s” (س) and
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had this pronunciation defect, God laid more emphasis on his spiritual perfection and inner beauty.
Bilal was the first person in Islam to recite the adhan. [1] He believed in the Prophet (S) at the very beginning of the Prophetic mission and for the sake of his faith, he endured the severest tortures under the scorching heat of the sun in the deserts of Hijaz by repeating “ahad, ahad” { (God is) One, (God is) One}.
During the conquest of Makkah, at noontime {zuhr} Bilal also climbed on top of the Ka‘bah as ordered by the Prophet (S) and recited the adhan, after the idols were shattered. [2]
Bilal participated in the Battles of Badr, Uhud and Khandaq.
After the Messenger of Allah (S) , he did not recite the adhan for any one else. He recited the adhan only when requested by Hadhrat Zahra (‘a) who missed the time of her father. While Bilal was still halfway in his adhan, the people and Hadhrat Zahra (‘a) wept. [3]
This conduct of Bilal demonstrated that the adhan must only be recited for the sake of truth and at the time of deserving leader.
One day, ‘Umar (ibn al-Khattab) said to Bilal: “It was Abu Bakr who bought you and set you free. Why do you not recite the adhan for the prayer he is leading? ”
Bilal replied: “If he freed me to earn for himself the pleasure of God, I owe him nothing. However, if he had some other motive, then I am ready to be his slave but I will
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never recite the adhan for someone whose caliphate was not endorsed by the Prophet (S). ” [1]
Bilal was not even willing to recite the adhan, which is a religious message to encourage an army which he did not recognize as being rightfully guided.
Bilal—that Ethiopian slave attained such a position under the auspices of faith that he became the herald of the Apostle’s (S) itinerary and the public treasurer. [2]
If at the time of prayer, students throughout Europe and America recite the adhan, will they not make people reflect?
This brings to mind the late Martyr Nawwab Safawi [3] who urged his companions to recite the adhan at noontime {zuhr} and sunset {maghrib} wherever they may be. It was this very adhan that struck fear and terror at the heart of the taghuti system (Pahlavi monarchy). This is the meaning of the hadith which states, “On hearing the adhan, Satan gets furious and flees. ” [4]
It is not without reason that Gladstone [5] (a British statesman) said before the British Parliament: “So long as the name of Muhammad is recited from the top of minarets, the Ka‘bah exists, and the Qur’an is the guide of Muslims, it will be impossible to implement our policies in Muslim territories. ” [6]
It is because of its rich content and constructive monotheistic dimensions that its recitation is strongly recommended in announcing prayer.
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[1]: Iqamah: a shortened form of Adhan, heralding the commencement of prayer {salah}. {Trans. }
[2]: Kanz al-‘Ummal, vol. 7, p. 689.
[3]: Kanz al-‘Ummal, vol. 7, p. 692.
[1]: Kanz al-‘Ummal, vol. 7, p. 690.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 615.
[3]: Wasa’il ash-Shi‘ah, vol. 4, p. 612.
[4]: In this regard, see Bihar al-Anwar, vol. 21, p. 133 where the abusive words of the polytheists uttered against Bilal have been mentioned.
[1]: Safinah al-Bahar, vol. 1, under the word “Bilal”.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 614.
[3]: Safinah al-Bahar, vol. 1, under the word “Bilal”.
[1]: Safinah al-Bahar, vol. 1, under the word “Bilal”.
[2]: Lughatnameh-ye Dehkhoda, under the word “Bilal”.
[3]: Martyr Sayyid Mujtaba Nawwab Safawi was the founder of Fada’iyan-e Islam organization, which was established in 1323 AHS (circa 1944) and one of the religious parties and organizations in Iran at the time with a long record of sound faith in Islam and in the role of the ‘ulama’ in leading the people. The assassination of ‘Abd al-Husayn Hajir and General Razmara (the Shah’s Prime Ministers) was one of this group’s militant undertakings. Nawwab Safawi and other members of the group were arrested by the Shah’s agents in 1344 AHS (circa 1965) and were expeditiously tried and executed. {Trans. }
[4]: Kanz al-‘Ummal, vol. 7, p. 692.
[5]: It refers to the British Secretary of State for the Colonies at the time. {Trans. }
[6]: Tafsir Nemuneh, vol. 4, p. 438, under verse 58 of Surah al-Ma’idah.
Intention {niyyah}
point
Since intention {niyyah} is the criterion of value in every act including worship, it is the first obligatory act in prayer. Considering its importance, a separate and lengthy chapter
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has been included for the examination of its dimensions, with the hope that by doing so, we would succeed in giving more value to all devotional acts.
Intention {niyyah} as the criterion of value
The element that gives importance to a person’s action is his intention, motive or objective. So, in the verses of the Qur’an, the phrase “in the way of Allah” {fi sabilillah} is often used (seventy times) , and thus a warning for people to ensure that their actions and intentions be in the way of God, and not for the sake of other than God or their own carnal desires.
Like a dangerous read in which many signboards have been set up, servitude of God is also like a way which has many precipices; and all of these emphasizes is a warning for avoiding deviations. This is particularly true with respect to devotional acts which without the purest of intentions, lose all hope of seeking nearness to God.
Intention is the pillar of worship. If an action is done without intention, or has an ungodly intention behind it, it will be invalid {batil}.
Intention is the pillar of worship and the essence and foundation of action. The most sacred acts are spoiled because of the mixed intentions behind them, while the simplest acts gain in value on account of the purely good intentions behind them. Anyone who strives in the way of God will also be guided by God toward His path:
﴿ وَالَّذِینَ جَاهَدُوا فِینَا لَنَهْدِیَنَّهُمْ سُبُلَنَا ﴾
“As for those who strive in Us,
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We shall surely guide them in Our ways. ” [1]
Intention is the indispensable prerequisite for the acceptance of a deed. Imam as-Sadiq (‘a) quotes a statement of God, the Exalted:
لَمْ أَقْبَلْ إِلاَّ مَا کَانَ خَالِصًا لی.
“I do not accept anyone except the one who is sincere to Me. ” [2]
Intention magnifies a small deed. Imam as-Sadiq (‘a) said:
مَنْ أَرَادَ اللهَ بِالْقَلِیلِ مِنْ عَمَلِهِ أَظْهَرَهُ اللهُ أَکْثَرَ مِمَّا أَرَادَ، وَ مَنْ أَرَادَ ٱلنَّاسَ بِالْکَثِیرِ مِنْ عَمَلِهِ أَبَى اللهُ إِلاَّ أَنْ یُقَلِّلَهُ فی عَیْنِ مَنْ سَمِعَهُ.
“Anyone who performs a small act for the sake of God, God will make it bigger than he wishes in the sight of others. And anyone who performs a great act for the sake of people, God will make it trivial in the sight of others. ” [3]
Yes, honor {‘izzah} and disgrace {dhillah} are in the hands of God, and it is He who draws hearts toward a person. So, one must work for Him to set works right.
For the sake of God, Hadhrat Ibrahim (‘a) left his wife and son in the scorching desert of Makka. He then asked God to draw the hearts of people toward them. [4] The Holy Qur’an also states:
﴿ إِنَّ الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَیَجْعَلُ لَهُمُ ٱلرَّحْمٰنُ وُدًّا ﴾
“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them {to His creation}. ” [5]
This is one of God’s worldly rewards. Of course, God-given love is different from the fleeting and false popularity among people. So many famous people are forgotten after their death, and so many unknown
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persons remain alive in the hearts of so many people!
So, popularity must also be sought through God, as He is the Transformer of Hearts {muqallib al-qulub} and the hearts of people are in His hands. If someone works sincerely for the sake of God, God will compensate his sincerity in a manner beyond his expectations. [1]
Imam as-Sadiq (‘a) said:
أَلْقَلْبُ حَرَمُ اللهِ وَ لاَ تُسْکِنُوا حَرَمَ اللهِ غَیْر الله.
“The heart is the sanctuary of Allah; so do not allow anyone to dwell therein except Allah. ” [2]
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[1]: Surah ‘Ankabut 29: 69.
[2]: Rawdhah al-Muttaqin, vol. 12, p. 141.
[3]: Rawdhah al-Muttaqin, vol. 12, p. 142.
[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 Maryam 19: 96.
[1]: Imam Khomeini (may his soul be sanctified) staged an uprising for the sake of God, was banished and endured so many sufferings prior to the victory of the Islamic Revolution. God also drew the hearts of millions of people toward him. When he came back to Iran after more than a decade of banishment, millions of people welcomed him, and when he passed away, ten million people participated in his burial ceremony. Within forty days the people built his shrine and courtyard, and from the furthest points in the country they came to Tehran on foot, to pay homage to him.
[2]: Bihar al-Anwar, vol. 70, p. 25.
Examples of sincerity {ikhlas}
Regarding an attribute of the pious {muttaqin} ‘Ali (‘a) said:
إِذَا زکّیَ أَحَدُهُم خَافَ مِمَّا یُقَالُ لَهُ.
“When anyone of them is spoken of highly, he is afraid of what is said about him. ” [3]
The righteous men are afraid that the people’s attention toward them may obstruct their attention to God, and this is what is referred to by “alladhina yasudduna ‘an sabilillah”.
One night, an interview with a 16 year-old war veteran was shown on Iranian TV. The interviewer asked: “What is your occupation? ” Answer: “Detonation of land mines. ” Question: “How many mines have you detonated so far? ” Answer: “By the grace of God, many. ” Question: “Do you know exactly how many? ” Answer: “I am afraid to tell lest Satan inflict me with self-admiration {‘ujb} and arrogance {ghurur} and make my friends, who have detonated a smaller number of mines, feel belittled. ” Allah is the greatest {Allahu akbar}!
Another example: It has been narrated that one of the students of the late Ayatullah Sayyid ‘Abd al-Hadi ash-Shirazi raised an objection about
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a lesson. Although the teacher calmly replied to it, he refused to accept it. After the class session, the student stayed back to talk to the teacher and reiterate his objection.
The late Shirazi satisfied him with 14 logical reasons. The other students, who observed the logical strength of the teacher’s argument, asked: “Having all these solid reasons, why did you hesitate during the class session? ”
Ayatullah Shirazi responded: “I was afraid that if I would enumerate them, the morale of your classmate would be arbitrarily affected and I would suffer from self-admiration and arrogance. I deemed it appropriate to let him raise his objection freely so that the courage to question should remain intact in him. ”
This demonstrates greatness of soul and purity of intention. In spite of all those services, some do not talk about themselves while others, whenever they donate garbage can for the streets and alleys, inscribe their names on it so that people know what they have contributed. Divine saints act and worship God for His sake and expect nothing but His pleasure.
Each of their acts has the divine color {sibghah}, which is everlasting. [1] And which color can be better than divine color, which can never be erased, nor affected by heat and cold, poverty and wealth, anonymity and popularity?
Imam ‘Ali (‘a) said:
أَخْلَصْ للهِ عَمَلَکَ وَ عِلْمَکَ وَ بُغْضَکَ وَ أَخْذَکَ وَ تَرکَکَ وَ کَلاَمَکَ وَ صُمْتَکَ.
“Purify your work, knowledge, anger, acceptance, refusal, speech and silence for the sake of Allah. ” [2]
By means
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of this, deeds and their effects shall remain, and whatever has the divine reflection and visage is everlasting: “Everything is to perish except His Face. ” [1]
And whatever is colored with ostentation and self-glorification will fade and nothing will be left for the individual.
Sincerity in worship {‘ibadah}
All acts of worship must be done with the intention of seeking nearness {qurbah} (to Allah) and if a part of them is for the sake of other than God, they all become invalid. For example, if one of the obligatory acts in prayer is done for the sake of other than God, the entire prayer becomes invalid.
If one of the supererogatory acts is also done ostentatiously, or the time of worship (performance at its first and best period) , or its place (in the first row or in the mosque) is for the sake of other than God, the prayer is invalid. During winter, standing beside a heater so as to keep one’s body warm as well as to pray, invalidates the prayer.
God accepts an act which is pure and sincere in terms of its location and time requirements, quality and peculiarity, and in which no partner is associated with Him:
“And not associate anyone with the worship of his Lord. ” [2]
It is stated in a hadith, thus: “If a warrior goes to war for the sake of bigotry {ta‘assub}, acquisition of war booties, or show of strength and bravery, and the like, his struggle has no value. ” [3]
Sincerity, or freedom from ostentation is crucial for acceptance. In
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a hadith Imam al-‘Askari [1] (‘a) said: “The penetration of polytheism {shirk} in the works of man is more subtle than the movement of an ant on a dark night on a black rock. ” [2]
There are many succinct aphorisms on sincerity by ‘Ali (‘a). Here are just some of them:
“Pure intention is the ideal end and final aim. ”
“Sincerity is righteousness. ”
“Faith means purification of one’s work. ”
“Purity is the highest stage of faith. ”
“All efforts are naught except that which has sincerity. ”
“The fruit of knowledge is purity of action. ”
“The acceptance and exaltation of deeds depends on sincerity. ”
“If intentions are pure, actions acquire loftiness and exaltation. ”
“He who is sincere (in his work) shall realize his aspirations. ” [3]
And there are still many hadiths that indicate the sublime status that sincerity and pure intention give to actions and deeds in this world and in the hereafter.
Worldly effects of intention
point
Apart from otherworldly rewards and spiritual benefits, sincerity also has some worldly effects, which we shall examine below:
1. Management of the society
If the administrators of society conduct their affairs with goodness of intention and sincerity, better results can be achieved and justice can be observed. ‘Ali (‘a) said to Malik al-Ashtar: [4] “For the implementation of social justice, seek assistance from the people with good intentions. ” [5]
The spirit of sincere benevolence is the strongest foundation for the implementation of justice.
2. Improvement of economic conditions
Kind-hearted, benevolent and sincere individuals are more successful even in economic and occupational affairs, and their sincerity supports social prestige, customer attraction and people’s trust in dealing with them. Perhaps, this statement of ‘Ali (‘a) is related to
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this issue, “The sustenance of every person is commensurate with his intention. ” [1]
3. Good social relations
Good-natured and well-intentioned persons are held in high esteem by people, and even if they commit a mistake, their lives will not become bitter and the people will still love them because of their sincerity and goodness of intention. ‘Ali (‘a) has said: “Anyone who has good intentions has a greater chance of success, while his life is purer, and it is necessary to befriend him. ” [2]
This is the amazing effect of righteous intention. On the contrary, if intentions are wicked and mischievous, their consequences will affect the person himself, and in addition to otherworldly consequences, social calamities will also follow. ‘Ali (‘a) says: “When the intention is corrupt, affliction will come. ” [3]
Firm intentions and good motives will get important work done even from those who are considered incapable. If the motive is strong and divine, there will be no apathy, hesitation, or despair. For this reason, depression and cowardice cannot be observed in any of the divine saints, even in their old age, because their hearts and souls were replete with pure, divine intentions, seeking help from God in all predicaments and crises, against all enemies and powers. An illustrious example is the Imam of the ummah (may his soul be sanctified) who with a tranquil heart in constant remembrance of God forced the superpowers to surrender.
On the day of ‘Ashura’, in spite of facing the martyrdoms of his beloved ones and foreseeing the inhuman treatment of his
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family, the more Imam al-Husayn (‘a) became isolated, the more his countenance became illuminated with the fire of love, totally relying on God and saying: “That which makes these severities easy for me is that I can see everything in the Presence of God, and He watches and bears witness. ”
Imam ‘Ali (‘a) has said: “When intention is strong and firm, the body will not become weary. ” [1]
Perhaps, this refers to the psychological and emotional effects of intention in man’s conduct and behavior.
Intention as an action {‘amal}
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[3]: Nahj al-Balaghah, Sermon 193.
[1]: Surah al-Baqarah 2: 138: ““The baptism of Allah {sibghat Allah}, and who baptizes better than Allah? And Him do we worship. ”
[2]: Fihrist Ghurar al-Hikam, under the word “ikhlas” {sincerity or purity}.
[1]: Surah al-Qasas 28: 88.
[2]: Surah al-Kahf 18: 110.
[3]: Muhajjah al-Baydha’, vol. 6, p. 171.
[1]: Imam Hasan al-‘Askari (845-872 CE): the eleventh Imam from the Prophet’s Progeny, spent most of his life in the prisons of the ‘Abbasid caliphs, al-Muhtadi, al-Mu‘taz and al-Mu‘tamid. Imam al-‘Askari was at times incarcerated and at others kept in close confinement in his home in Samirra under the watchful eye of the caliph. It is for this reason that he and his father are known as the ‘askarayn because their house was constantly surrounded by the soldiers (Arabic=‘askarun) of the ‘Abbasid government. {Trans. }
[2]: Tuhaf al-‘Uqul, p. 487.
[3]: These hadiths are taken from Fihrist Ghurar al-Hikam, under the word “ikhlas” {sincerity or purity}.
[4]: Malik al-Ashtar: more fully, Malik ibn Harith from Nakha‘ and famous as al-Ashtar, was among the prominent commanders of Imam ‘Ali’s army and the governor appointed to Egypt by Imam ‘Ali. He accompanied the Imam in the Battles of Jamal and Siffin. On his way to Egypt, he was killed through the conspiracy of Mu‘awiyah. For the text of the Imam’s famous instructions to him before setting forth to Egypt, see Nahj al-Balaghah, Letter 53. A complete translation is contained in William C. Chittick, A Shi‘ite Anthology (Albany, N. Y. , 1980) , pp. 68-82.
[5]: Nahj al-Balaghah, Letter 53.
[1]: Fihrist Ghurar al-Hikam, p. 398.
[2]: Fihrist Ghurar al-Hikam, p. 399, under the word “niyyah” {intention}.
[3]: Fihrist Ghurar al-Hikam, p. 398, under the word “niyyah” {intention}.
[1]: Bihar al-Anwar, vol. 70, p. 205.
The decision to do good deeds and to have good intentions releases man from a state of indifference, and it has a value equal to the act itself, in addition to the divine reward for it.
The Messenger of Allah (S) said to Abu Dharr: “Resolve to perform noble deeds. Even if you fail in doing so, at least you will not be included among the negligent. ” [2]
And Imam as-Sadiq (‘a) said: “A good deed will be recorded in favor of anyone who decides to do something good but fails to do so. ” [3]
Concerning the aspiration to attain martyrdom, the Prophet of Islam (S) said: “Anyone who, out of sincerity and uprightness, prays for martyrdom, God will include him in the company of martyrs on the Day of Resurrection even if he dies in bed. ” [4]
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[2]: Muhajjah al-Baydha’, vol. 5, p. 75.
[3]: Bihar al-Anwar, vol. 70, p. 199.
[4]: Bihar al-Anwar, vol. 70, p. 201.
Intention as compensation for deficiencies
Since the knowledge, power and faculties of man are limited, he cannot acquire all he wants. But intention fills the gap between “man’s endless needs” and his “limited faculties”. For example, if someone intends and wishes to guide all
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the misguided people around him and strives hard to do so but fails, he will be rewarded for the said intention.
On the other hand, bad intentions go beyond time and place circumstances, and affect the doer of evil deeds. If a person accepts the corruption, sin and tyranny of others and is pleased with them, he shares their sins.
The Holy Qur’an attributes the killing of the she-camel of Hadhrat Salih (‘a) , that was a divine miracle, to all those who opposed him. [1] Although all of them did not have a hand in the said crime, they were pleased with the act.
So, to be pleased with a good or evil act carries man beyond time and space and lets him share in its reward or consequence. And this fact has been mentioned in numerous traditions.
Ways of acquiring sincerity
point
Some of the ways of acquiring sincerity in intention and action are as follows:
1. Attention to values
Those who sell their commodity cheaply, do not realize its worth because they fail to identify the commodity as iron or gold, silk or cotton; they do not recognize the customer; and they are unaware of the commodity’s current market price. The Glorious Qur’an has guided man in all three areas so that he does not sell his valuable commodity at a throw-away price:
“Commodity”: The Qur’an regards man as the vicegerent {khalifah} of God as well as the essence and aim of creation—the highest status.
“Customer”: It is God Himself who buys man’s excellent deeds [2] and He offers the best bargains compared to other customers:
1.
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He pays the most (in return for the Paradise) ;
2. He accepts small deeds; [1]
3. He rewards good intentions; and
4. He conceals wicked and corrupt acts and manifests good deeds. [2]
“Price”: The price of man is paradise and divine pleasure, and anyone who sells himself for less, actually incurs a loss. And in the words of the Qur’an, the sinners have lost and gambled themselves away {khasaru anfusihim}.
The Qur’an has always mentioned those who are going astray with the description, “famara bihat tijaratuhum,” i. e. their business has acquired no gain.
Imam ‘Ali (‘a) also said:
لَبِئْسَ ٱلْمَتْجَرُ أَنْ تَرى ٱلدُّنْیَا لِنَفْسِکَ ثَمَنًا.
“What a bad business it is that you would regard the world as your price and rate! ” [3]
If man is aware of his price, he will not work for the sake of other than God.
2. Reflecting on creation
Reflecting on creation enhances our cognition of the grandeur and power of God, and as a result, we direct our deeds toward Him with greater sincerity and purity of intention.
3. Attention to the Attributes of God
Learning, reciting and remembering the Attributes of God, the Exalted, keeps our focus in the right direction, detaches us from all besides Him, and gradually elevates us. For example, examining closely the Names and Attributes of God in the Jawshan Kabir Supplication can be a truly great purifying experience.
4. Attention to His blessings
Recognizing the blessings of God and paying attention to them draw man toward God and make his heart the sanctuary of His love. [4] For this reason, In Islamic supplications and litanies of the Infallibles (‘a) these favors have been repeatedly mentioned and
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recollected.
For instance, in the Abu Hamzah ath-Thumali Supplication, Imam as-Sajjad (‘a) enumerates the blessings one by one:
O God! I was small but You made me big;
I was contemptible but You gave me honor;
I was ignorant but You made me aware;
I was hungry but You fed me;
I was naked but You covered me;
I was misguided but You guided me;
I was indigent but You made me free of want;
I was sick but You healed me;
I committed sin but You concealed it.
And the list is endless. Imam al-Husayn (‘a) also embarks on mentioning the blessings of God in the Du‘a’ al-‘Arafah so that the love of God remains alive in his heart, and all his work is purely for His sake and pleasure.
5. Attention to the sure gain
Those who strive for the sake of the world and other than God may or may not attain their objective. The gain and outcome of the works of those who strive in the way of God and the hereafter, however, are certain. The Glorious Qur’an states:
﴿ وَ مَنْ أَرَادَ ٱلأَخِرَةَ وَ سَعَىٰ لَهَا سَعْیَهَا وَ هُوَ مُؤْمِنٌ فَأُوْلَٰئِکَ کَانَ سَعْیُهُم مَّشْکُورًا ﴾
“Whoever desires the Hereafter and strives for it with an effort worthy of it, should he be faithful—the endeavor of such will be well-appreciated. ” [1]
Then the effort and worship in the way of God surely gives result.
6. Attention to worthlessness of the world
Those who have worldly and other-than-God objectives value the world more than its actual worth. There are expressions in the Holy Qur’an which mention the worthlessness, deceptive nature, transitory and arrogance-generating quality of the
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world, such as,“mata‘u’l-ghurur,” “la‘ibun wa lahwun,” “zahrat al-hayat ad-dunya’ ” and “mata‘u’d-dunya qalilun”.
Such are the expressions of the Creator of the universe who knows the nature of the world better than anybody else. He, who is not seduced and charmed by the world and does not desire it, is the one who will attain purity.
7. Attention to impotence of created beings
Absolute power belongs to God Almighty and none other than Him. Therefore, anyone who is created by God is not worthy of being the focus of attention or worship.
In the expression of the Glorious Qur’an, the false deities are incapable of creating even a single fly. [1] And concerning the impotence of mankind, it states:
﴿ وَ مَنْ أَرَادَ ٱلأَخِرَةَ وَ سَعَىٰ لَهَا سَعْیَهَا وَ هُوَ مُؤْمِنٌ فَأُوْلَٰئِکَ کَانَ سَعْیُهُم مَّشْکُورًا ﴾
“Whoever desires the Hereafter and strives for it with an effort worthy of it, should he be faithful—the endeavor of such will be well-appreciated. ” [2]
In another place, it poses these questions:
﴿قُلْ أَرَأَیْتُمْ إِنْ جَعَلَ اللَّهُ عَلَیْکُمُ اللَّیْلَ سَرْمَدًا إِلَىٰ یَوْمِ الْقِیَامَةِ مَنْ إِلَٰهٌ غَیْرُ اللَّهِ یَأْتِیکُمْ بِضِیَاءٍ ۖ أَفَلَا تَسْمَعُونَ قُلْ أَرَأَیْتُمْ إِنْ جَعَلَ اللَّهُ عَلَیْکُمُ النَّهَارَ سَرْمَدًا إِلَىٰ یَوْمِ الْقِیَامَةِ مَنْ إِلَٰهٌ غَیْرُ اللَّهِ یَأْتِیکُمْ بِلَیْلٍ تَسْکُنُونَ فِیهِ ۖ أَفَلَا تُبْصِرُونَ﴾
“Say, ‘Tell me, if Allah were to make the night perpetual over you until the Day of Resurrection, what god other than Allah could bring you light? Will you not then listen? ’ Say, ‘Tell me, if Allah were to make the day perpetual over you until the Day of
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Resurrection, what god other than Allah could bring you night wherein you could rest? Will you not then perceive? ’” [1]
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[1]: Surah al-A‘raf 7: 77: “So they hamstrung the She-camel and defied the command of their Lord, and they said, O Salih, bring us what you threaten us with, if you are one of the apostles. ” {Trans. }
[2]: It refers to Surah at-Tawbah (or al-Bara‘ah) 9: 111: “Indeed Allah has brought from the faithful their souls and their possessions for paradise to be theirs: they fight in the way of Allah, kill, and the are killed. A promise binding upon Him in the Torah and the Evangel and the Qur’an. And who is truer to his promise than Allah? So rejoice in the bargain you have made with Him, and that is the great success. ”
[1]: Surah az-Zilzal 99: 7: “So whoever does an atom’s weight of good will see it. ”
[2]: For example, we recite in a supplication: “O He who shows good and conceals evil! ”
[3]: Nahj al-Balaghah, Sermon 32.
[4]: Surah al-Baqarah 2: 164: “Those who believe are stauncher in their love for Allah. ”
[1]: Surah al-Isra’ (or Bani Isra’il) 17: 19.
[1]: Surah al-Hajj 22: 73: “Lo! Those on whom ye call beside Allah will never create a fly though they combine together for the purpose. ”
[2]: Surah al-Mulk 67: 30.
[1]: Surah al-Qasas 28: 71-72.
Even those who have been associated with God as His partners can do nothing in the world and in the hereafter. Those who are worshipping deities other than God on the Day of Resurrection they will regret pleasing those who were impotent and powerless.
In addition, pleasing the One and Only God who is “easy to be pleased” {sari‘ ar-Rida} is easier than pleasing numerous deities and countless objects of worship which involve many difficulties.
8. Learning from the experiences of others
Many of those who focused their attention on other than God, met a painful and dismal fate. Taking one look at their fate can teach man the futility of worshipping anyone other than God.
The son of Nuh (Noah) (‘a) who turned his back on God and relied on the mountain’s height to be saved from the flood was helplessly drowned in the great deluge. [2]
Qarun (Korah) did not pay heed to the sincere invitation of Hadhrat Musa (Moses) (‘a) and took pride in his abundant wealth, but he was miserably swallowed by the earth and none of his supporters was able to rescue him:
“So We caused the earth to swallow him and his dwelling place. Then he had no host to help him against Allah, nor was he of those who can save themselves. ” [3]
Many rich and affluent garden owners went away and left behind all the things they had accumulated. All their wealth was of no avail.
“How
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many gardens and springs did they leave behind! Fields and splendid places, and the bounties wherein they rejoiced! ” [1]
God exposed and unveiled the true nature of so many who deceptively showed themselves for sometime to be sincere and pious:
“And Allah brought forth that which you were hiding. ” [2]
Those who want to dupe the people and deceive God by means of ostentation and pretension, the divine scheme will encompass them and they will be exposed. There are numerous examples of such people. Their end is instructive for anyone who wishes to keep aloof from pretension and deception.
9. Attention to final end of hypocrites in the hereafter
The Holy Qur’an regards the fire of hell as meant for pretentious worshippers who are actually careless about their prayers. [3]
It is stated in a hadith that on the Day of Resurrection, the dissembler will be called by four names: unbeliever {kafir}, impious {fajir}, traitor {ghadir}, and loser {khasir}.
He will be called kafir because in terms of belief, he has not taken God into account.
He will be named fajir since flouting God’s commands is going beyond the purpose of creation.
He will be labeled ghadir for being deceptive.
He will be branded khasir, for the outcome of his whole lifetime was nothing.
Then, it shall be said to them: “Your deeds were invalid and thus have no corresponding rewards. Today, get your rewards from those for the sake of whose pleasure you were working. ” [4]
Therefore, attention to the regret of dissemblers in the hereafter, brings man nearer to sincerity.
Sound intentions
point
Purity of intention and the motive of seeking nearness
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{qurbah} to God can assume various forms. Of course, some forms are more valuable than others. Some of these forms are as follows:
1. Fear of the Divine Station and Court
Doing good and avoiding evil is sometimes due to fear of hell and hardships on the Day of Resurrection. Regarding the Commander of the Faithful and Hadhrat Fatimah’s (‘a) sincere act of feeding the helpless, the orphan and the prisoner, the Glorious Qur’an states:
﴿ إِنَّا نَخَافُ مِنْ رَبِّنَا یَومًا عَبُوسًا قَمْطَرِیرًا ﴾
“Indeed we fear from our Lord a day, frowning and fateful. ” [1]
2. Hope for reward
Divine reward is also a sound intention for worship. The Holy Qur’an has also mentioned in hundreds of verses the pleasures of paradise as a reward for the righteous ones. In numerous traditions, otherworldly rewards for righteous deeds have also been mentioned, and these rewards generate motives in man.
3. Gratitude for blessings
Gratitude for the infinite blessings of God is also one of the righteous intentions in worship. ‘Ali (‘a) has said:
لَوْ لَمْ یَتَوَعِّدَ اللهُ عَلىٰ مَعْصِیَتِهِ لَکانَ یَجِبُ اَلا یُعْصىٰ شُکْراً لِنِعْمَتِهِ.
“Even if Allah had not warned of chastisement those disobedient to Him, it was obligatory by way of gratitude for his favors that He should not be disobeyed. ” [2]
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[2]: Surah Hud 11: 42-43: “Noah called out his son, who stood aloof, ‘O my son! Board with us, and do not be with the faithless! ’ He said, ‘I shall take refuge on a mountain; it will protect me from the flood. ’ He said, ‘There is none today who can protect from Allah’s edict, except someone upon whom He has mercy. ’ Then the waves came between them, and he was among those who were drowned. ” {Trans. }
[3]: Surah al-Qasas 28: 81.
[1]: Surah ad-Dukhan 44: 25-27.
[2]: Surah al-Baqarah 2: 72.
[3]: Surah al-Ma‘un 107: 4-6: “Ah, woe unto worshippers who are heedless of their prayer; who would be seen (at worship). ”
[4]: Safinah al-Bahar, vol. 1, p. 499.
[1]: Surah al-Insan (or, ad-Dahr) 76: 10.
[2]: Nahj al-Balaghah, Saying 237.
4. Modesty {haya’}
Sometimes, the motive for the performance or abandonment of an act is to avoid feeling ashamed before God. When man believes in the Presence of God in the universe and recognizes Him as Witness over him, he will not cheat and commit sins out of respect for God. It is stated in a hadith, thus:
أَعْبُدُ اللهَ کَأَنَّکَ تَراهُ، فَإِنْ لَمْ
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تکن تَرَاهُ فَإِنَّهُ یَرَاکَ.
“Worship God as if you can see Him. Even if you cannot see Him, He can surely see you. ” [1]
5. Love of God
Those worshippers whose worship is motivated by love and affection and who believe that God is worthy of being worshipped are few and far between. The Commander of the Faithful (‘a) said, as recorded in Nahj al-Balaghah: “A group of people worship God out of desire for reward; this is the worship of traders. Another group worships God out of fear; this is the worship of slaves. Yet another group worships God out of gratitude; this is the worship of free men. ” [2] About himself he stated in litanies {munajat}: “O God! I found You worthy of worship and I worshipped You. ”
On the Day of Resurrection, human beings will be raised up according to their intentions. The Messenger of Allah (S) has said: “Verily, the people will be resurrected on the basis of their intentions. ” [3]
The university of wisdom {hikmah}
Sincerity {ikhlas} is a quality the practice of which results in wisdom {hikmah} par excellence within a period of forty days, after which an unbelievable stage of insight {basirah} and certainty {yaqin} will be:
مَنْ أَخْلَصَ الْعِبادَةِ للهِ أَرْبَعِیْنَ صَباحاً ظَهَرتْ یَنابیعُ الْحِکْمَةَ مِنْ قَلْبِهِ عَلىٰ لِسانِه.
“He who sincerely worships Allah for forty days, springs of wisdom shall flow from his heart to his tongue. ” [4]
The root of sincerity
The fact that one is suffering from ostentation means that one has not yet attained the stage of certainty {yaqin} and faith.
Imam ‘Ali (‘a) said: “Sincerity is the product
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of certainty. ” [1]
It is possible for man to have knowledge of God, the hereafter, spiritual reward, etc. but as long as knowledge has not reached the stage of certainty and faith, it will not have the necessary effect. Everybody knows that the dead are incapable of doing anything, but in spite of this knowledge, so many are afraid of a corpse.
Although a pretender is possibly aware of God, the Day of Resurrection, accountability and the book of deeds, since, his awareness has not reached the stage of certainty he will go away from sincerity. This certainty. is also available through worship. The Holy Qur’an states:
﴿ وَاعْبُدْ رَبَّکَ حَتَّى یَأْتِیَکَ الْیَقِینُ ﴾
“And worship your Lord until certainty (or death) comes to you. ” [2]
If we are certain that the universe has the Presence of God; that honor and disgrace are in His hand; and that the world and its manifestations are trivial, fleeting and deceptive assets, we will be drawn toward sincerity in action.
Signs of sincerity
point
There are so many who regard themselves as “sincere” in intention and action, but if they examine themselves closely, they will find ungodly intentions in their actions. Therefore, we shall point out some signs of sincerity on the basis of the Qur’an and hadith:
1. Not expecting anything from others
A pertinent example which the Glorious Qur’an mentions is Hadhrat ‘Ali and Fatimah’s (‘a) act of feeding the needy. Imam al-Hasan and Imam al-Husayn (‘a) fell ill during childhood. The Prophet (S) and a group of the companions went to pay him a visit
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and recommended to ‘Ali (‘a) to make a vow {nadhr} for their sons’ recovery. ‘Ali and Fatimah (‘a) vowed to fast for three consecutive days if their children recovered.
Their two children recovered by the Grace of God. In fulfillment of their vow, ‘Ali and Fatimah (‘a) fasted. These two personages could hardly find bread to bake at home. At the time of breaking the fast {iftar} on the first day, a blind man came and knocked at their door. They gave him their food, and broke their fast with water.
The same happened on the second and third day. The couple, who had fasted for three days without any food visited the Prophet while turning pale. Surah ad-Dahr (or al-Insan) was revealed about them which points out this sincere act:
﴿ إِنَّمَا نُطْعِمُکُم لِوَجْهِ اللهِ لاَ نُرِیدُ مِنْکُم جَزَاءً وَ لاَ شُکُورًا ﴾
“{Saying,} ‘We feed you only for the sake of Allah. We do not want any reward from you nor any thanks. ” [1]
They offered food out of sincerity and solely for the sake of God; feeding the poor was routine with them; they gave the food they liked; they were never tired of guests or beggars nor did they get them annoyed with; and they also did not expect any token of gratitude from them.
It is possible for man to do something sometimes without any monetary benefit, but he would like to advertise what he has done in the community.
Sometimes, a person says that he is not expecting any compensation
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but his heart actually yearns for it.
Sometimes, if one’s good deeds and activities are not acknowledged, he feels discouraged and annoyed, and if a gesture of gratitude is not rendered, he will nurse a grudge.
These are signs of the absence of sincerity. Sincere is he, in whose performance of duty, criticism and appreciation of the people have no effect, and he fulfills his duty whether the people know it and express appreciation for it, or remain uninformed of it.
2. Focusing on duty, not title
Another sign of sincerity is that one is looking for an action which is necessary, an obligation undone, though it does not entail money, title and fame, and will not increase his welfare, income and social standing; for example, rendering service in deprived regions or small and far-off villages and areas with bad climate, or engage in necessary works which do not have much social prestige but are obligatory.
Once, during my youth, I had classes with children and adolescents. Along the way, if youngsters joined me, I would feel some sense of pride, but if kids followed me, I would feel somewhat embarrassed. I used to pass by a small marketplace. One day, an illiterate old man came out of a store and said to me: “Are you teaching for the sake of God? ” I was sure that I was, since I was not receiving money for it, so I confidently replied: “Yes. ”
He said: “If you are really teaching for the sake of God, then be aware that the
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God of children and that of adolescents and youngsters is one and the same, and if they call you “teacher of children” and “children story-teller ” you should not be annoyed. ”
The statement of that old man was divine enlightenment for me. It taught me that the Lord of the rich and famous and that of the poor and needy is one and the same. I sincerely wish we all reach such a stage where we consider it equally prestigious to participate in the assembly of the famous and that of the unknown; to study alongside popular personages and unsung individuals; to render service in prestigious centers or common centers; to teach at the simple and elementary level or at a higher level of learning; where we expect honor from God alone and not through money, fame, material assets, hats, and position!
3. Having no regrets
Anyone who works for God and does not expect anything from others will never feel regret if his deeds do not achieve the ideal goal because working for the sake of God leads to rewards, irrespective of their worldly outcome.
If you visit a believer or a sick person for the sake of God, and not find him at home, you are not supposed to regret going because you gained your own reward for it.
If we feel regret everyday for paying respects, entertaining others, rendering services, and offering assistance, we ought to reconsider our “motive of seeking nearness to God”.
4. Treating receptivity and heedlessness as one
In the performance of duty, it should not matter to those
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[1]: Misbah ash-Shari‘ah, p. 8. {Trans. }
[2]: Nahj al-Balaghah, Saying 290.
[3]: Muhajjah al-Baydha’, vol. 5, p. 77.
[4]: Jami‘ as-Sa‘adat, vol. 2, p. 77; Bihar al-Anwar, vol. 53, p. 326.
[1]: Fihrist Ghurar al-Hikam.
[2]: Surah al-Hijr 15: 99.
[1]: Surah al-Insan (or, ad-Dahr) 76: 9.
sincere whether the people welcome them or treat them with how are no importance. For them, criticism and appreciation are the same. If a person is elated by the reception of the people and discouraged by their heedlessness, it shows a lack of sincerity in him.
Of course, one may justify that being elated is for the reason that the people are gathered in truth, while being discouraged is for the fact that the people are lukewarm with respect to religion and faith. But beyond this justification, one must examine what is in one’s heart.
The Commander of the Faithful (‘a) has said: “The pretender has three signs. If alone, he is languid and indolent. If he is with the people, he has enthusiasm (in worship and action). If he is appreciated by them he works more, but if he is neglected, he works less. ” [1]
May God relieve us from this sort of dangerous sickness and not make us like those physicians who die of the same ailment of which they are specialists! And may it not happen in spite of writing about sincerity, we depart from this world drenched in pretension {riya’} and polytheism {shirk}!
5. Consistency of motive and action
A sincere person is devoted to divine duty and obligation, and not deterred by conditions and circumstances. He performs his duty constantly and persistently, and does not get tired of repeating it thousands of times. Physical weakness or old age may decrease his labor, but his fervor and motive remain unchanged.
6. Lack of wealth and position does not hinder
For a sincere person, wealth
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and position are not hindrances in the performance of his duty. He sacrifices his desires and needs, and if necessary, even his life in the fulfillment of his duty. If attachment to wealth, position, relatives, and friends becomes a hindrance to his performance, sincerity will depart. The Holy Qur’an states:
“If your fathers and your sons, your brethren, your spouses, and your kinsfolk, the possessions that you have, the business you fear may suffer, and the dwellings you are fond of, are dearer to you than Allah and His Apostle and to waging jihad in His way, then wait until Allah issues His edict. ” [1]
The sincere person is not a captive of place, time, spouse, residence and his self. He only strives to please God.
It has been narrated that a rider and his horse arrived at a stream. The man did everything, he even whipped the animal but the horse would not step into the water. The man stepped into the water and pulled the horse’s bridle but the horse still refused. A sage who was present there said: “Mount the horse and muddy the water with your stick and spade and them the horse will cross. ” He did so and the horse crossed the stream without any problem.
The rider asked the reason for the wise man’s advice. The wise man replied: “As the horse could see its reflection in the limpid water of the stream, it was not willing to step on its face. But since the water was
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disturbed, the horse crossed the stream! ”
Yes, those who are self-centered and inclined toward wealth, position, children and occupation for themselves cannot be sincere, because in the path of sincerity everything must be sacrificed.
7. Oneness of the apparent and the hidden
Under certain circumstances or in the presence of certain people, a person may do certain things that are contrary to his inner and personal state. This is a type of ostentation. ‘Ali (‘a) said: “One who is as honest in his secret activities as in overt deeds and whose words and actions suit, is the person who has faithfully discharged the duty laid down upon him by the Lord, has honestly handed over the things entrusted to him, and has sincerely obeyed Allah only to achieve His favors and blessings. ” [1]
The sincere person discharges his duty in the way of God without taking into account the satisfaction and pleasure of anyone in particular, and he is also not afraid of any censure:
﴿ یُجَاهِدُونَ فِی سَبِیلِ اللّهِ وَلاَ یَخَافُونَ لَوْمَةَ لآئِمٍ ﴾
“Wage jihad in the way of Allah, not fearing the blame of any blamer. ” [2]
8. Without factional bigotry
Sincerity leads man to strive untiringly all the time and in, at all places. Without sincerity, however, factional bigotry and partisanship take over. His attachment and prejudice with a certain group might tend to make him active and enthusiastic, however if he becomes respect to biased against, that group he may loses his zeal, and may even retire and seclude himself, or worse, oppose and sabotage it.
A sincere person is not confined and
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limited to a certain group and does not practice factional bigotry. If he identifies a certain group to be linked with falsehood, he will keep away from it. He keeps himself aloof from group-worship and polytheistic prejudice presented as tribalism, regionalism and factionalism (which are incompatible with the spirit of sincerity).
The Holy Qur’an declares:
﴿ وَ قَالَتِ ٱلْیَهُودُ لَیْسَتِ ٱلنَّصَارىٰ عَلىٰ شئٍ وَ قَالَتِ ٱلنَّصَارىٰ لَیْسَتِ ٱلْیَهُود علىٰ شئٍ ﴾
“The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing’. ” [1]
Of course, if a party, group or organization is on the path of truth, it must be supported. It means that one’s falsehood must not be seen as “truth” while the truth of others must not be reckoned as “falsehood”.
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[1]: Muhajjah al-Baydha’, vol. 6, p. 144.
[1]: Surah at-Tawbah (or, Bara’ah) 9: 23.
[1]: Nahj al-Balaghah, Letter 26.
[2]: Surah al-Ma’idah 5: 54.
[1]: Surah al-Baqarah 2: 113.
9. Pursuit of important works undone
If there is sincerity and dedication in work, a person will look for necessary and undone works whose absence is felt and nobody has done them as they do not entail fame and money, or are not regarded as important.
Glass, cabinet and curtain are as important for a building, as they are for a bathroom and toilet.
In a table spread, food, meat and others are needed and so is salt. Sincere persons have no inhibition in doing undone works, whether they are small or great, and they believe that sometimes, God blesses and gives great impact to sincerely performed, small good deeds.
When ‘Allamah Sayyid Muhammad Husayn at-Tabataba’i arrived in Qum from the Islamic seminary {hawzah ‘ilmiyyah} in Najaf (in Iraq) , he observed that
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there were a lot of classes on jurisprudence and its principles {fiqh wa usul al-fiqh}, but there was no mention of any lessons in exegesis {tafsir} of the Qur’an or philosophy.
Therefore, he started teaching these two branches of knowledge. Although, out of good intention, some individuals protested, saying that doing so is incompatible with the prestige of the future religious authority {marja‘ at-taqlid}, he continued teaching tafsir and philosophy and considered them expedient and necessary for the Islamic seminary, and he wrote the monumental, Al-Mizan fi Tafsir al-Qur’an.
Yes, divine grace depends on the sincerity of individuals and not on the title of the position that they occupy.
10. Desisting from error
The fact that one persists it error shows his lack of sincerity. If a sincere person realizes that there is a better way, he will desist from the wrong way, or entrust the work to the better worker.
There are so many who are in error for sometime, but when the error is pointed out to them, they are not willing to change for they regard doing so as a sort of defeat. While, persistence in error is an ever more serious defeat. Sincere individuals have a sublime spirit and a great capacity to accept truth, and their magnanimity deters them from yielding to all kinds of dishonorable egoistic actions.
Outcome of sincerity
Man’s sincere connection with God is accompanied by the luminosity of disposition, purity of inner self and insight, which guide him in the twists and turns of life as well as impasses
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and predicaments.
Imam ‘Ali (‘a) said: “When sincerity enters the heart, it is accompanied by glow and perspicacity. ” [1]
This is the same “furqan” {criterion} that the Holy Qur’an regards as a result of God-wariness {taqwa}:
﴿ إِن تَتَّقُواْ اللّهَ یَجْعَل لَّکُمْ فُرْقَاناً ﴾
“If you are wary of Allah, He shall appoint a criterion [2] for you. ” [3]
It also argues that if you are conscious of God, He will bestow a light on you which will light your way:
﴿ وَیَجْعَل لَّکُمْ نُورًا تَمْشُونَ بِهِ ﴾
“And give you a light to walk by. ” [4]
Sincerity, God-wariness and keeping away from carnal desire have an outcome that enhances the clear-sightedness of man and leads him from the darkness of polytheism, ignorance {jahl} and capricious desire to the atmosphere of light, monotheism and knowledge. He who has sincerity will attain felicity and success. [5]
Sincerity has extraordinary value and at the same time, it is so difficult. In the supplications at dawn during the month of Ramadhan, Imam as-Sajjad (‘a) prays to God to remove hypocrisy {nifaq} from the heart, and ostentation {riya’} from the act.
In the Du‘a’ al-‘Arafah, Imam al-Husayn (‘a) also beseeches God to bestow sincerity in action.
Sincerity in the context of society
Ideal and valuable sincerity must be in the context of society, among the people, and accompanied by social responsibilities and activities. Some erroneously identify sincerity with isolation and seclusion, away from people. God brings about pure and wholesome milk from food and blood. [6] The sincere person must also keep himself pure in the midst of an impure and corrupt environment, and free
his actions from ostentation, and succeed. Such sincerity is valuable and important.
The sincere person {mukhlis} sets himself at the disposal of God, makes his heart the sanctuary of this love, and allows divine motives to guide all his actions and behavior, and in doing so, he attains honor and nobility.
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[1]: Fihrist Ghurar al-Hikam, p. 93, under the word “khuls”.
[2]: That is, a knowledge which will enable you to distinguish between truth and falsehood. {Qur’an Translator}
[3]: Surah al-Anfal 8: 29.
[4]: Surah al-Hadid 57: 28.
[5]: Fihrist Ghurar al-Hikam, p. 92.
[6]: Surah an-Nahl 16: 66: “And lo! In the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from betwixt the refuse and the blood, pure milk palatable to the drinkers. ”
Let’s Engage in Prayer!
point
After intention {niyyah} which is the decision to perform the act of worship for the sake of God and to establish prayer with the aim of seeking nearness to Allah, we embark on the prayer itself. Along with “presence of heart” {hudhur-e qalbi}, mental preparation and total attention to the Lord, we recite the takbir, “Allahu akbar” {God is the greatest}. This attentiveness and presence of heart serves as the spirit of prayer.
“Allahu Akbar” {God is the greatest}
point
God is superior and greater than we think and imagine, and superior than what our pens and tongues can describe. His grandeur is beyond our understanding, cognition and comprehension.
Whatever He wills is realized immediately. His command is obeyed. He created the universe with its natural phenomena and human beings from nothing. He nourishes and guides everything, and the life and existence of all living species (plants and animals) are in His hand. To Him is the return of all things created by Him.
It is He who dispenses with honor and disgrace. He is self-sufficient but everything depends on Him. He fashions man in the womb of his mother. He endows guided instincts in his nature {fitrah} as a trust. He heals the sick. He
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gives strength to the weak. Everything is perishable and passes away except His Essence.
On the Day of Resurrection, the reckoning, book account, reward, and punishment are done by Him. It will be manifest on that day that power belongs to Him and all others can do nothing, and those who turned their faces to other than Him are lost and defeated. [1]
Our prayer commences with the Name of that Magnificent Lord.
After the intention, we recite the takbirat al-ihram, [2] which signifies the commencement of our prayer.
Allahu akbar!
Allahu akbar is the crux of our school’s {maktab} belief {‘aqidah}.
Prayer begins with Allahu akbar and ends with rahmat Allah {mercy of God}.
Prayer needs attention of the heart as well as eulogy and salutation of the tongue. We listen to the praises and invocations, while we worship with the movements of our bodily limbs and organs.
Prayer begins with the Name of Allah, and it is not like the idol-worshippers, taghutis and Christians who begin their activity with the name of their idols, the taghuts and kings or Jesus (‘a).
Prayer is accompanied by Allahu akbar, which announces, the invalidity of all falsehoods and futile powers, and is repeated eighty five times throughout the daily obligatory and recommended prayers.
It is also uttered as a recommended act under various labels.
This slogan is repeated during prayers and the secret behind our growth in spiritual dimensions lies in the very repetitions.
God is greater than everything!
God is greater the one who is compared
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with others.
He is greater than human comprehension, the claims of others, the insinuations of Satan, and the visages of the world.
If Allahu akbar springs forth from the depth of our souls and on the basis of faith and belief, the world and its temptations, the splendor of power and its manifestations, will become trivial and insignificant in our sight.
His Pleasure will become superior to everything else.
Imam as-Sadiq (‘a) says that when you utter takbir at the beginning of prayer, everything except God must be insignificant in your sight, and if not, it shall be said: ‘You are a liar! ’
If in the mind of the one praying there is someone greater, he will be considered a liar, just as the hypocrites {munafiqun} used to verbally bear witness to the apostleship of the Messenger of Allah (S) , but they had no faith in what they were saying. God described them as liars:
“And Allah bears witness that the hypocrites are indeed liars. ” [1]
Because such duality of speech and belief is hypocrisy. As such, the same Imam (‘a) says: “God addresses such worshippers, saying: “Are you deceiving and duping Me? By My Honor and Glory! I shall deprive you of nearness to Me, the sweetness of remembering {dhikr} Me, and the pleasure of My litanies. ” [2]
After narrating this hadith, the late Faydh Kashani says:
Whenever you attain the pleasure and sweetness of litanies during prayer, be aware that your takbir is accepted and confirmed by God, the Exalted, and if it is
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not, you will feel that God has expelled you from His Court, does not confirm your utterance, and regards you as a liar. ” [1]
Yes, God is the greatest!
Anyone who professes such belief will, like the Great Leader of the Islamic Revolution (Imam Khomeini) (may his soul be sanctified) , says even to the US as such: “It cannot do a damn thing. ”
‘Ali (‘a) considers it as part of the attributes of the pious ones {muttaqin}:
عَظُمَ ٱلْخَالِقُ فِی أَنْفُسِهِم فَصَغُرَ مَادُوْنَهُ فِی أَعْیُنِهِم.
“The greatness of the Creator is seated in their heart, and so, everything else appears small in their eyes. ” [2]
Surah al-Hamd
point
In every prayer, the recital of Surah al-Hamd (or al-Fatihah) is necessary. It is the surah {chapter} that describes God as the Creator and Nourisher of the universe, Most Beneficent and Most Merciful, Master of the Day of Judgment, followed by a declaration of worshipping only Him, and beseeching only Him for His help and guidance in treading the straight path.
Now, we shall discuss the highlights of this surah:
Bismillahi’r-rahmani’r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}
We begin with the name and help of the All-beneficent and All-merciful God.
He is the Lord whose compassion encompasses all and whose kindness is universal and everlasting. Others have either no compassion, or their compassion is limited, or their aim is not to be compassionate. But in the case of God, even His act of creating all beings is based on grace and kindness:
﴿ إِلاَّ مَنْ رَحِمَ رَبُّکَ وَ لِذٰلِک خَلََقَهُم ﴾
“Except those on whom your Lord has mercy—and that is why He
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created them. ” [1]
Whoever loses the mercy of the Lord is himself responsible.
Divine mercy is all-encompassing, but sometimes, people close the door of mercy for themselves through their false thinking and actions.
Bismillah {In the Name of Allah} at the beginning of every action is the secret code of love for God, reliance on Him, seeking help from Him, and depending on Him.
Bismillah means holding fast and clinging to the inspiration-giving Name of God and fleeing from the insinuations of Satan.
Bismillah has been at the beginning of all heavenly scriptures, [2] and the prophets (‘a) also used to start all their work with the name of Allah. [3] This act sets man under the protection and care of God and anyone who sincerely seeks refuge in God will be guided on the straight path:
﴿ وَمَن یَعْتَصِم بِاللّهِ فَقَدْ هُدِیَ إِلَى صِرَاطٍ مُّسْتَقِیمٍ ﴾
“And whoever takes recourse in Allah is certainly guided to a straight path. ” [4]
Bismillah is the sign of servitude to God and dependence on Him. It is like saying: “O Lord! I have not forgotten You. I begin every activity with Your Name. I take You as my Protecter and drive away Satan through Your assistance. ”
Imam as-Sadiq (‘a) said: “Bismillah is the crown of all surahs,” [5] and it is the sign of security and mercy. And there is no bismillah at the beginning of Surah al- Bara’ah (or at-Tawbah) because this surah is a declaration of disgust and disavowal for the infidels and polytheists, and this act must not be accompanied by mercy. [6]
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[1]: All the descriptions mentioned are taken from verses of the Holy Qur’an.
[2]: That is, the first takbir uttered in prayer.
[1]: Surah al-Munafiqun 63: 1.
[2]: Muhajjah al-Baydha’, vol. 1, p. 385.
[1]: Ibid.
[2]: Nahj al-Balaghah, Sermon 191 (Khutbah al-Muttaqin or Hammam).
[1]: Surah Hud 11: 119.
[2]: Tafsir Safi, vol. 1, p. 51.
[3]: For example, in setting off the ark, Hadhrat Nuh (Noah) (‘a) said: “In the name of Allah be its course and its mooring. Lo! my Lord is Forgiving, Merciful” (Surah Hud 11: 41). Hadhrat Sulayman (Solomon) (‘a) also began his letter to the Queen of Sheba with the name of Allah: “Lo! it is from Solomon, and lo! it is: In the name of Allah the Beneficent, the Merciful” (Surah an-Naml 27: 30).
[4]: Surah Al ‘Imran 3: 101.
[5]: Tafsir al-Qurtubi, vol. 1, under the exegesis of “Bismillah”.
[6]: Tafsir Fakhr ar-Razi; Majma‘ al-Bayan, vol. 1, under the exegesis of “Bismillah”.
It is stated in the hadith that every action, be it writing a single verse of poetry, must begin with bismillah, and that every action that is devoid of His remembrance will not reach its conclusion. [1]
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[1]: Tafsir Safi, vol. 1, p. 52.