The Radiance of the Secrets of Prayer
Chapter2
“Al-hamdulillahi rabbi’l-‘alamin” {All praise belongs to Allah, the Lord of the worlds}
Praise and eulogy belong exclusively to God who nourishes all creatures. For the nourishment of the physical realm, He has set the order of creation, the movement of the earth, the sun, air, plants, seas, and material blessings.
And for the nourishment of the soul, He has designated the prophets (‘a) , heavenly books, pleasant and unpleasant instructive events, etc.
For the guidance of humanity, He has sent down religion and laws based on the natural disposition {fitrah} of man, and founded on reason {‘aql}. He has not left the earth without a guide nor placed it at the disposal of man with all its apparent and hidden blessings, but ensured the presence of a proof {hujjah} of His Ownership and Watchfulness. If a minute change and disorder occurs in the order of creation, everything will perish.
The firm and fixed order of creation in the mountains and plants, atoms and galaxies, water and soil, the four seasons, day and night, organs of the body, diverse instincts, and the different sets of guidance is a perfect manifestation of His Lordship {rububiyyah} for the entire universe.
Our body organs and limbs have such wonderful precision, complexity and order that it is amazing. The quality of the eye, ear, heart, respiratory organs, veins, nerves, the five senses, reflects the wonderful divine
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design.
It is lamentable that instead of giving thanks, man is most ungrateful:
﴿ و کان الانسانُ کفوراً ﴾
“For man was ever thankless. ” [1]
Instead of seeking nearness to God, he turns away from Him:
﴿ اِذآ أنْعَمْنَا علی الانسانِ اَعْرَضَ ﴾
“When We bless man, he is disregardful and turns aside; but when an ill befalls him, he is despondent. ” [2]
And instead of loving and worshipping God, he expresses enmity and insolence:
﴿ فَاذا هُوَ خَصیمٌ مُبینٌ ﴾
“Behold, he is an open contender!? ” [3]
It is regrettable that instead of showing humility and reverence, he assumes an air of dignity:
﴿ یَا أَیُّهَا ٱلإِْنْسَانُ مَاغَرَّکَ بِرَبِّکَ ٱلْکَرِیمِ ﴾
“O man! What has deceived you about your generous Lord? ” [4]
A false feeling of self-sufficiency makes him rebel (against God):
﴿ کَلَّا إِنَّ الْإِنسَانَ لَیَطْغَى ٭ أَن رَّآهُ اسْتَغْنَى ﴾
“Indeed man becomes rebellious when he considers himself without need. ” [5]
And he thinks the divine blessings are the result of his own efforts:
﴿ انما اوتیتُهُ علی عِلم ﴾
“I have indeed been given {all} this because of the knowledge that I have. ” [6]
And he does not pay heed to the sounds of awakening:
﴿ وَ إِذَا ذُکِّرُوا لاَ یَذْکُرُون ﴾
“And {even} when admonished do not take admonition. ” [7]
This ungrateful man extends gratitude to all people for the least goodness done to him, but he forgets God who is the main “Bestower of Favors” {wali an-ni‘mah}. It is a pity that man loses the way, puts out the light of thought {fikr} and natural disposition {fitrah}, shuts his eyes, attaches his heart to so-and-so,
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and relies on human and satanic powers instead of trusting God.
The sentence, “Al-hamdulillahi rabbi’l-‘alamin” extinguishes these complacencies, reminds us of the blessings of the Divine Lordship {rububiyyat-e ilahi}.
God is the Lord of the worlds. He is the Lord of the entire universe, all creatures, and all things: “He is the Lord of all things,” [1] and not in the sense of the pre- Islamic period of ignorance {yawm al-jahiliyyah} where there was a lord and cherisher for every kind of thing {rabb an-Naw‘}. God is the Master, Manager and Administrator of all. He creates, regulates, as well as trains.
“Ar-rahmani’r-rahim” {the All-beneficent, the All-merciful}
The extent of His universal Beneficence surrounds everything. His mercy precedes His wrath.
He has paved the way of repentance {tawbah} for the sinners, promising that He accepts repentance even on the verge of death of the repentant, and He loves the penitent ones:
﴿ إِنَّ اللهَ یُحِبُّ ٱلْتَوَّابین ﴾
“Indeed Allah loves the pertinent. ” [2]
And He has made it incumbent upon Himself to be merciful and oft-forgiving:
﴿ کَتَبَ رَبُّکُمْ على نفسِهِ الرَّحمة ﴾
“Your Lord has made mercy incumbent upon Himself. ” [3]
He has also made everybody hopeful and called upon them toward His mercy:
﴿ لاَ تقنَطُوا مِنْ رَحْمَةِ اللهِ إِنَّ اللهَ یَغْفِرُ ٱلذُّنوبَ جَمِیعًا ﴾
“Do not despair of the mercy of Allah. Indeed Allah will forgive all sins. ” [4]
Among the manifestations of the mercy of the Lord is that He transforms into good even the evil deeds:
﴿ یُبَدِّلُ اللهُ سَیِّئَاتِهِم حَسَنَاتٍ ﴾
“Allah will replace their misdeeds with good deeds. ” [5]
Even trials, afflictions and difficulties are signs of
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His mercy that arouse man from the slumber of negligence and urge him to search. Enduring the difficulties is pleasurable for the saints of God who thank Him for those pains.
“Maliki yawmi’d-din” {Master of the Day of Retribution}
He is the Master of the Day of Retribution. This is another Attribute of God which is exclusively His.
Man mostly gives thanks in three cases:
1. Attention to past favors;
2. Attention to present love; and
3. Attention to future grace.
Keeping this in view, all praise must be solely for God because He has safeguarded our past; blessed our present with His mercy and grace; and in the future on the Day of Resurrection, all our accounts will be with Him, so we pray for His favor and compassion.
He is the master—the Real Master!
Although human beings in the world are captives in the webs of open and hidden polytheisms, on the Day of Judgment all will realize that the universe and everything in it belongs to Him, and that He is the Master of the universe, Absolute Sovereign and Real Ruler:
“And all command that day will belong to Allah. ” [1]
On the Day of Resurrection, the people will be asked:
“To whom does the sovereignty belong today? ” [2]
They will answer, thus:
“To Allah, the One, the All-paramount. ” [3]
The phrase, “Maliki yawmi’d-din” reminds man of the reckoning on the Day of Judgment so that while he still has time he needs to improve himself. [4]
Every time Imam as-Sajjad (‘a) would reach this phase in prayer, he would repeat it to such an extent that it seemed
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his soul would separate from his body. [1]
“Din” (in “Maliki yawmi’d-din”) means retribution {jaza’}. God is the Master of the Day of Retribution, and Reward. In this surah, both His mercy and His wrath and justice are pointed out so as to make clear the code of proper living, which is between fear of His Wrath and hope of His Mercy.
“Iyyaka na‘budu wa iyyaka nasta‘in” {You {alone} do we worship and to You {alone} do we turn for help}
Up to that point, the one praying verbally expressed his beliefs regarding the genesis and final destination as well as the Attributes of God. So, the outcome of these beliefs must be sincere servitude and asking succor from God.
Even if the one praying is alone, he recites the sentence in the plural form so as to relate himself to the other worshippers. Perhaps, his defective worship would be
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[1]: Surah al-Isra’ 17: 67.
[2]: Surah al-Isra’ 17: 83.
[3]: Surah Ya-Sin 36: 77.
[4]: Surah al-Infitar 82: 6.
[5]: Surah al-‘Alaq 96: 6-7.
[6]: Surah al-Qasas 28: 78.
[7]: Surah as-Saffat 37: 13.
[1]: Surah al-An‘am 6: 164.
[2]: Surah al-Baqarah 2: 222.
[3]: Surah al-An‘am 6: 54.
[4]: Surah az-Zumar 39: 53.
[5]: Surah al-Furqan 25: 70.
[1]: Surah al-Infitar 82: 19.
[2]: Surah al-Ghafir (or al-Mu’min) 40: 16.
[3]: Surah Ibrahim 14: 48; Surah al-Ghafir (or al-Mu’min) 40: 16.
[4]: The Messenger of Allah (S) said to Abu Dharr Ghaffari: “Reckon yourself before you will be reckoned. ” Makarim al-Akhlaq.
[1]: Nur ath-Thaqalayn, vol. 1, p. 16, hadith 78.
accepted and considered along with the acts of worship of the perfect, sincere and upright ones.
The collective description gives the lesson that the “I’s” must become “we”. The edifice of worship, prayer in particular, is founded on congregation, while individualism, isolation and segregation are worthless.
In the same ayah, worship of Allah alone has been coupled with seeking help from Him alone, so that side by side with servitude, we also beg for immunity from deviation of thought, arrogance and self-admiration, ostentation and sluggishness. One must seek assistance from Him, because He and only He can grant us with faith and recognition of Truth.
Waking up in the morning, performing ablution with water, moving and standing, all emanate from Him. The
acceptance of prayer and our immunity from arrogance and ostentation are in His hand.
We owe even our interest in worship to His grace.
Worship is solely for God. Neither worship of the West nor worship of the East; neither servitude to force or position; neither submission to carnal desire, nor seduction by woman; neither enamored by offspring nor obsessed with wealth.
This sentence in prayer condemns serving any kind of interest more than God. It negates every sort of assistance from false powers. It teaches the worshipper the lesson of “honor under the auspices of servitude to God”, not become a slave and servant of other than God, not to be afraid of the threats and warnings of others, and not under any circumstances abandon the way of God.
“Ihdina’s-sirat al-mustaqim” {Guide us on the straight path}
point
Our first request to God after praising and eulogizing Him, sincerely expressing our servitude to Him, and begging Him for help, is the request for guidance along the right path. In the theoretical and practical issues of life, beliefs, behavior, and attitudes, recognizing the correct path is so important, yet so difficult. As such, we implore God to guide us to the “straight path” {sirat al-mustaqim}.
“Sirat al-mustaqim” {The straight path}
When the right path is talked about, non-straight paths will also be touched. Once we identify these “byways” we will also recognize better “the way”. Below is a list of non-straight paths:
1. The path of one’s passions that appear at the time of anger, sensual desire and instinctive outbursts;
2. The path of others’ passions;
3. The path
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of disbelief, extremism and bigotry;
4. The path of satanic insinuations and their manifestations;
5. The path of the taghuts that draw people through threat and temptation;
6. The path of worldliness in which wealth and position make man strive for the pleasure of so-and-so;
7. The paths lacking proof and logic, and based on false fads and tendencies;
8. The path chosen by man for being unmindful, inexperienced and heedless;
9. The path that drew those who tread it toward perdition (the path of those who earned God’s wrath and those who go astray) ;
10. The path of personal tastes and opinions, as well as improper habits.
Now, let us find the straight path?
The path of God:
﴿ إِنَّ رَبِّى عَلىٰ صِرَاطٍ مُسْتَقِیمٍ ﴾
“Indeed my Lord is on a straight path. ” [1]
The path of the prophets (‘a):
﴿ إِنَّکَ عَلىٰ صِرَاطٍ مُسْتَقِیمٍ ﴾
“Indeed you are on a straight path. ” [2]
The path of servitude and worship:
﴿ وَ أَن اْعْبُدُونى هذا صِرَاطٌ مُسْتَقِیمٌ ﴾
“Worship Me. This is a straight path. ” [3]
The path of the infallible Imams: Imam as-Sadiq (‘a) said: “Verily, we are the ‘straight path’. ” [4]
The path of clinging and holding fast to God and His law:
﴿ وَمَن یَعْتَصِم بِاللّهِ فَقَدْ هُدِیَ إِلَى صِرَاطٍ مُّسْتَقِیمٍ ﴾
“And whoever takes recourse in Allah is certainly guided to a straight path. ” [5]
Some Notes
1. The straight path is different for different individuals, in different periods and under different circumstances. At one time, it assumes the form of silence, while voicing out at another. It is sometimes spending wealth, while sacrificing life at
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another. It is studying for one person, while working for another, etc. (These statements must not be taken as an excuse to escape from social and religious responsibilities for personal comfort. )
2. Those that are on the straight path and possess congenial conditions and facilities must not criticize and find fault with others (who are also busy in other activities in the way of God) because the ways to attain the pleasure of God are diverse, and every individual’s actions vary in degree from those of another. In many cases, all are treading the straight path under a single banner through diverse methods.
3. Persistence of movement along the straight path is imperative, for humans are inclined to err and deviate. In a hadith from ‘Ali (‘a) concerning the meaning of the verse, he stated that “set The future of our life, too, on the right path. ” [1]
4. The person who is in the highest degree of perfection (including even the degree of infallibility {‘ismah}) must continue praying to God for the straight path, because this path has various angles, and like light, knowledge, and movement, it is evolutionary and creative. Regarding further guidance of the guided ones, the Holy Qur’an states:
﴿ وَ یَزِیدُ اللهُ الَّذِینَ اهْتَدُوْاْ هُدىً﴾
“Allah enhances in guidance those who are {rightly} guided. ” [2]
And in the initial part of Makarim al-Akhlaq Supplication, Imam as-Sajjad (‘a) beseeches God to make his faith, certainty, desires, and goals attain the perfect degree of sublimity.
5. To identify the straight path is difficult and
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to stay on it is even more difficult, like passing through a narrow and slippery pass, narrower than a string of hair and sharper than a sword. Most of the people either fail to recognize it or go astray after treading it. One will be misguided in belief while another in practice. One will become a proponent of predestination {jabr} while another that of Divine Resignation {tafwidh}. [1]
One will elevate the infallible leaders to the level of divinity and commit extremism in belief, [2] while another one regards them as common people, and even as insane, or soothsayers. Yet another considers paying homage {ziyarah} to the Imams and martyrs as an act of polytheism. [3]
There is one who worships trees and walls, while another leads a monastic life. One wastes his wealth and faces poverty, while another suffers from laziness. One does not even mention the name of his wife out of excessive (and misplaced) possessiveness, while another sends his spouse onto the streets without observing the Islamic dress code {hijab}.
Islam invites the people to the right and straight path, which is the middle way, the path of equilibrium and moderation in all affairs—including devotional affairs. In the hadith, there is a section called “Al-Iqtisad fi’l-‘Ibadat” {Moderation in the Acts of Worship}.
“Sirat al-mustaqim” in the traditions
Concerning this part of the ayah, Imam al-‘Askari (‘a) says: “With this phrase, the worshipper prays for obedience and servitude in the future just as in the past, and the straight path is a way which is higher than
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shortsightedness and lower than extravagant opinions. ” [1]
Imam as-Sadiq (‘a) says: “The straight path is that which drives man to love God and His religion, discourages partisanship, and hinders following one’s desires and personal views about religion. ” [2]
In the book, Bihar al-Anwar, there are 56 hadiths about it—that the ‘straight path’ means the pure Imams, the infallible saints of God and their true followers.
It is because they are the embodiment of the path of truth, and their wrath and benevolence, war and peace, worship and deed, thinking and action are based on the command of God and in the straight way. Following them in this world is a difficult task and full of responsibility, like the sirat {path} in the hereafter which is above hell, narrower than a strand of hair and sharper than a sword. [3]
Anyone who has been on the straight path in this world will easily and quickly cross that sirat. And those who engage in immoderation and excess will face problems in crossing the sirat.
Imam ‘Ali (‘a) has described those who have deviated from the straight path thus:
If he sees even a tiny gleam of success, then greed forces him to humiliate himself. If he gives way to avarice, then inordinate desires ruin him. If he is disappointed, then despondency almost kills him. If he is excited, then he loses temper and gets angry. If he is pleased, then he gives up precaution…
If he acquires wealth, then he becomes haughty and arrogant. If he is plunged
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in distress, then his agitation, impatience and nervousness disgrace him. If he is overtaken by poverty, then he finds himself in a very sad plight. Hunger makes him weak, and over-feeding harms him equally. [1]
And such excess and licentiousness stem from ignorance {jahl} about which the Commander of the Faithful (‘a) has said:
لاَ تَرى الجَاهِلُ إِلاَّ مُفْرِطًا أَوْ مُفَرِّطًا.
“An ignorant person will always overdo a thing or neglect it totally (That is, he will be at one extreme or the other). ” [2]
Of course, to identify immoderation and profligacy is difficult, as every person regards his own conduct as reasonable and just accusing others of extremism and shortcomings. Being ignorant, he tends to commit immoderation in this act of attributing things to others. The divine saints and those who are trained in the school {maktab} of the prophets (‘a) , however, still act according to the truth even in their judgments.
Examples of immoderation and profligacy
Numerous cases of deviation from the straight path have been stated in hadiths. We shall cite below some of these cases of immoderation and profligacy:
1. Regarding appreciation of others, Hadhrat ‘Ali (‘a) says: “To praise more than entitlement is sycophancy; to do less is either because of inability to express or of - Page128 - The Radiance of the Secrets of Prayer
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[1]: Surah Hud 11: 56.
[2]: Surah az-Zukhruf 43: 43.
[3]: Surah Ya Sin 36: 62.
[4]: Nur ath-Thaqalayn, vol. 1, p. 17.
[5]: Surah Al ‘Imran 3: 101.
[1]: Tafsir Nemuneh, as quoted in Tafsir Safi.
[2]: Surah Maryam 19: 76.
[1]: Tafwidh: the belief that after creating all beings, God has left them to administer their own affairs and follow their own wills. In other words, it is the upholding of freewill {ikhtiyar} vis-à-vis predestination. {Trans. }
[2]: For example, there are those who regard Hadhrat ‘Isa (‘a) and Hadhrat ‘Ali (‘a) as divine.
[3]: For example, the Wahhabis.
[1]: Bihar al-Anwar, vol. 24, p. 9.
[2]: Ibid.
[3]: Bihar al-Anwar, vol. 8, p. 65.
[1]: Nahj al-Balaghah, Saying 108.
[2]: Nahj al-Balaghah, Saying 70.
envy. ” [3]
2. With respect to extremism in reproach, the Imam (‘a) says: “Immoderation and excess in reproaching someone kindles the fire of obstinacy. ” [4]
3. Concerning the criterion of spending, the Holy Qur’an says:
﴿ وَالَّذِینَ إِذَا أَنفَقُوا لَمْ یُسْرِفُوا وَلَمْ یَقْتُرُوا وَکَانَ بَیْنَ ذَلِکَ قَوَامًا ﴾
“Those who, when
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spending, are neither wasteful nor tightfisted, and moderation lies between these {extremes}. ” [1]
Sirat alladhina an‘amta ‘alayhim {The path of those whom You have blessed}
The Glorious Qur’an clearly describes the people who have been blessed by God, saying:
﴿ وَ مَنْ یُطِعِ اللهَ و ٱلرَّسُولَ فَأُولئِکَ مَعَ ٱلَّذِینَ أَنْعَمَ اللهُ عَلَیهِم مِنَ ٱلنَّبِیِّینَ وَ ٱلصِّدِّیقِینَ وَ ٱلشُّهَداءِ وَ ٱلصَّالِحِینَ وَ حَسُنَ أُولٰئِکَ رَفِیقًا ﴾
“Whoever obeys Allah and the Apostle—they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous. The best of company are they! ” [2]
We recite this verse many times day and night as it is our request to God to be included in the company of the four categories.
In Tafsir-e Nemuneh, we read the following:
The four categories (the prophets, the truthful {siddiqin}, martyrs, and the righteous {salihin}) are perhaps necessary to build a sound, advanced and religious human society, and the prophets and true leaders must enter the scene of action. Next to them are the truthful and upright propagators whose words and actions promote the mission of the prophets in all places.
Following this period of intellectual reformation (the Islamic Revolution in Iran) , the corrupt elements and those who obstruct the path of truth will naturally express their opposition, and in confronting them there must be a collective uprising. As a result, some will be martyred and through their pure blood, the tree of monotheism will be irrigated.
In the fourth stage, the product of these efforts and struggles is the sprouting of the righteous ones, as well as a pure and meritorious society full
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of spirituality! [1]
What is interesting is that in Bihar al-Anwar, the same infallible Imams (‘a) have been presented in numerous traditions as the perfect embodiments of the martyrs, the truthful and the righteous. [2]
Such a request in prayer demands a fellowship of these four groups in thought and action. Anyone who is endowed with the grace and favor of God will neither accept oppression nor support the oppressors. In this connection, Hadhrat Musa (‘a) said:
﴿ رَبِّ بِمَا أَنْعَمْتَ عَلَىَّ فَلَنْ أَکُونَ ظَهِیرًا لِلْمُجْرِمِینَ ﴾
“My Lord! As You have blessed me, I will never be a supporter of the guilty. ” [3]
At this point, the intellectual and practical orientation of the worshipper will be clear when he asks God to let him tread the path of those exalted personages.
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[3]: Nahj al-Balaghah (Subhi Salih) , Saying 347.
[4]: Mizan al-Hikmah, vol. 8, p. 546.
[1]: Surah al-Furqan 25: 67.
[2]: Surah an-Nisa’ 4: 69.
[1]: Tafsir Nemuneh, vol. 1, p. 53.
[2]: Bihar al-Anwar, vol. 24, from p. 30 onward.
[3]: Surah al-Qasas 28: 17.
Ghayri’l-maghdhubi ‘alayhim wa ladh-dhallin” {Such as have not incurred Your wrath, nor are astray}
It is not the path of the accursed Pharaohs and powerful ones who were drowned and perished on account of their infidelity and stubbornness. [4]
It is neither the path of the Qaruns and stony-hearted capitalists who incurred the divine wrath and were swallowed by the earth on account of their obstinacy in dealing with the men of God. [5]
Neither is it the way of the worldly scholars and ‘ulama’ who did nothing but create dissension and earned the anger of God. [6]
In order to identify those who incurred the divine wrath, one must study the history and fate of individuals and communities that earned the anger of God and were chastised and ruined, such as the Jewish community, the people of Lut (Lot) , the
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followers of the taghuts, hypocrites, murderers, etc. [1]
While declaring disavowal of such groups, the worshipper asks God not to let him tread their path, nor follow the way of the misguided ones {adh-dhallin}.
Those who are misguided in thought and action, and fanatically entangled in the incorrect polytheistic beliefs of their forebears, they are a manifestation of those who have gone astray {dhallin}.
Surah al-Hamd ends here—the surah that begins with hamd {praise} and ends with du‘a’ {supplication}; the surah which heals and is the prologue to the Holy Book.
Surah at-Tawhid
point
﴿ قُلْ هُوَ اللَّهُ أَحَدٌ ٭ اللَّهُ الصَّمَدُ ٭ لَمْ یَلِدْ وَلَمْ یُولَدْ ٭ وَلَمْ یَکُن لَّهُ کُفُوًا أَحَدٌ ﴾
“Say, ‘He is Allah, the One’. Allah is the All-embracing. He neither begat nor was begotten. Nor has He any equal. ” [2]
Although after Surah al-Hamd, any other surah may be recited in prayer, Surah at-Tawhid is more meritorious. It is also recommended to the leader of the congregational prayer to take into account the situation of others by selecting a short surah.
The surah also begins with the Name of Allah. With the exception of Surah at-Tawbah, Bismillah {In the Name of Allah} is the beginning of all surahs and is considered one of the verses of each surah.
As Surah at-Tawbah contains criticism and disavowal of the infidels and polytheists, it does not have bismillah because disavowal and disgust are incompatible with the “All-beneficent” {ar-rahman} and “All-merciful” {ar-rahim} Attributes of Allah.
Starting with the Name of Allah is meant to bestow divine
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color, divine orientation and divine motive to the works and programs in hand, and is an educative point in the culture of Islam. One must pay attention to God at both the beginning and end of any action, including the slaughtering of animals!
Any act without bismillah is void, and sometimes, because of heedlessness to God, terrible consequences are faced. It happened to someone that at the moment of sitting down, the legs of his chair collapsed and his head broke as he stumbled upon the ground. Hadhrat ‘Ali (‘a) said: “The reason behind this unpleasant happening is that you did not utter bismillah. ” [1]
Surah at-Tawhid is singular in presenting the oneness of Allah. God is One and Unequal in every aspect because His Being and Attributes are unlimited, and the Unlimited Being cannot be but only one. For example, if a house wants to be unlimited and infinite in terms of area, no land and space will remain for other houses, and this house will not be more than one.
God is One and He is such in everything:
He is One in creation:
“Say, ‘Allah is the creator of all things, and He is the One, the All-paramount’. ” [2]
He is One in giving nourishment:
“And He is the Lord of all things. ” [3]
He is One in ownership:
“To Allah belongs the kingdom of the heavens and the earth. ” [4]
He is One in Sovereignty:
“The decision is for Allah only. ” [5]
He is One in providing assistance:
“Is He who answers the call of the distressed {person} when
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he invokes Him? ” [1]
And He is peerless in all Attributes.
He is samad {All-embracing}.
He is the Self-sufficient Being of whom all are in need and to whom all pay attention. He is samad; that is, He is free from food, sleep, change, transformation, partner, negligence, tiredness, begetting and being begotten, etc. [2]
Imam ‘Ali (‘a) said: “Samad means that He is not a body, a similitude, nor form; and neither has He any semblance, location, time, boundary, limitation, and form. He is neither empty nor full. ” [3]
“Lam yalid wa lam yulad” {He neither begat nor was begotten}
He has neither offspring not parent. He is not taken from anything nor can something be taken from His Essence. He is not a fruit that can be separated from the tree, or a tear that flows from the eye, or a pebble that comes from a rock.
This statement negates the doctrines of people such as the Christians and the Jews who used to recognize ‘Isa and ‘Uzayr (Ezra) , respectively, as son of God, or the idol-worshippers who used to assume the angels to be daughters of God.
“Wa lam yakun lahu kufuwan ahad” {Nor has He any equal}
He has no equal. He has no resemblance in Essence {dhat}, Attributes {sifat} and Actions {af‘al}:
“Nothing is like Him. ” [4]
To Be Calm While Reciting
Surah al-Hamd and another surah must be recited while the body is at rest. The recital must be done correctly and the pronunciation of the words which are in the Islamic international language (Arabic) must be flawless. Of course, learning the correct pronunciation is not as difficult as presumed. It only needs a bit of effort and
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dedication.
Arabic is the language of Islam and the Qur’an. Just as every pilot anywhere in the world must speak in English while communicating with the airport’s control tower, in prayer, which is a psychic flight and spiritual ascension of the believer, the communication with the Creator must be made in the language used by Allah to communicate with us.
At the moment of prayer, presence of heart and mind is essential. It is good for one while standing to look at the spot of prostration on the prayer mat and to perform the prayer with humility. The Holy Qur’an reckons as successful the believers who are humble in their prayers; [1] that is, they are heedful and conscious of God, His grandeur and His magnificence, while in that particular spiritual and physical state.
The Messenger of Allah (S) saw a person who was playing with his beard while praying. He said: “If he is truly humble and attentive to his prayer, he will not perform such a prayer. ” [2]
Of course, with respect to the correctness of prayer, humility and presence of the heart is just one aspect. Keeping the trust in relation to the rights of others is another.
Imam ‘Ali (‘a) said to Kumayl: [3] “Be watchful of the location where you are praying and what clothes you are wearing. If your clothes and place for prayer are earned from unlawful income, your prayer will not be accepted. ” [4]
Ruku‘ {Bowing}
Ruku‘ means that after finishing the recital of the surah after Surah al-Hamd, we bow
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down to a certain extent with the intention of glorifying God and being obedient to His command and majesty, while our hands are placed on the knees, with our back evenly extended horizontally, and our neck equally stretched as if the worshipper is willing to be beheaded in the way of Allah. [1]
In every rak‘ah, one ruku‘ is required with the exception of salat al-mayyit {ritual prayer for the dead} which has no ruku‘ and salat al-ayat {prayer for natural phenomena or signs} whose every rak‘ah has five ruku‘s.
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[4]: Surah al-Qasas 28: 40: “So We seized him and his hosts, and threw them into the sea. So observe how the fate of the wrongdoers was! ”
[5]: Surah al-Qasas 28: 81: “So We caused the earth to swallow him and his house. ”
[6]: Surah as-Saff 61: 3: “It is greatly outrageous to Allah that you should say what you do not do. ”
[1]: See Surah an-Nisa’ 4: 93; Surah Hud 11: 59-60; Surah al-Hijr 15: 74.
[2]: Surah al-Ikhlas (or at-Tawhid) 112: 1-4.
[1]: Payam-e Qur’an (Tafsir-e Mawdhu‘i) , vol. 1.
[2]: Surah ar-Ra‘d 13: 16.
[3]: Surah al-An‘am 6: 164.
[4]: Surah Al ‘Imran 3: 189.
[5]: Surah al-An‘am 6: 57.
[1]: Surah an-Naml 27: 62.
[2]: Bihar al-Anwar, vol. 3, p. 223.
[3]: Ibid.
[4]: Surah ash-Shura 42: 11.
[1]: Surah al-Mu’minun 23: 1-2: “Successful indeed are the believers who are humble in their prayers. ”
[2]: Bihar al-Anwar, vol. 84, p. 228 as quoted from Mizan al-Hikmah.
[3]: Kumayl ibn Ziyad was born in Yemen. He belonged to a famous tribe of Nakha‘, which later settled in Kufah, Iraq. Kumayl was a staunch supporter of Islam and a loyal companion of Imam ‘Ali (‘a). He received his training from Imam ‘Ali, who filled his heart with the love of Islam.
He was an honest and pious Muslim and more than that he was a mystic. During the Caliphate of Imam ‘Ali he was appointed Treasurer of the Exchequer {Bayt al-Mal} and for some time the Governor of Hyt. Kumayl, the sincere soldier of Islam, also participated in the battles which Imam ‘Ali fought against Mu‘awiyah, and those who had deviated from Islam.
The mystic position of Kumayl was so elevated that Imam ‘Ali personally taught him the Supplication of Khidr, which was later known as the Supplication of Kumayl. At last Kumayl ibn Ziyad was killed by the despotic Umayyad Governor Hajjaj ibn Yusuf for his being an affectionate friend of the family of the Holy Prophet (S). {Trans. }
[4]: Bihar al-Anwar, vol. 81, p. 230.
[1]: Muhajjah al-Baydha’, vol. 1, p. 390.
Ruku‘ is one of the pillars of prayer, and excess or decrease in its number, done consciously or unconsciously, renders the prayer invalid, being one of the most significant expressions of servitude.
Ruku‘ is a courtesy while sujud {prostration} is the proximity, and he who performs courtesy correctly is the one who can attain proximity to God. This is the meaning of the statement of Imam as-Sadiq (‘a) when he said: [2]
وَ فی ٱلرُّکُوع أَدَبٌ وَ فی ٱلسُّجُود قُرْبٌ وَ مَنْ لاَیَحْسُنُ ٱلأَْدَبَ لاَیَصْلَحُ لِلْقُرْبِ.
There are examples of ruku‘ and sujud of the spiritual leaders recorded in the traditions that will put to shame one’s ruku‘ and sujud.
Ruku‘ of the saints of God
The Commander of the Faithful (‘a) had such a long ruku‘ that his forelegs would sweat and the soles of his blessed feet would moisten. [3]
Someone came into the house of Imam as-Sadiq (‘a). He saw that while in the state of ruku‘, the Imam was busy performing tasbih (glorifying Allah such as saying, “subhanallah” {glory
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be to Allah}) , repeating the tasbih 60 times. [1]
It is recorded in another hadith that Imam as-Sadiq (‘a) used to recite the invocation {dhikr} in ruku‘ (subhana rabbiya’l-‘azim wa bihamdih) and sujud (subhana rabbiya’l-a‘la wa bihamdih) 30 times. [2]
Faydh Kashani says: “The repetition of tasbih more than 30 times was during congregational prayers. Since the Imam had to take into account the condition of the weak among the worshippers, it shows that those who were joining him in the congregation consented to this prolongation. ”
In the ruku‘ we say, subhana rabbiya’l-‘azim wa bihamdih “Glory be to my Lord, the Great, and praise belongs to Him. ” When the verse, “So celebrate the Name of your Lord, the All-supreme,” [3] was revealed, the Prophet (S) thus ordered:
﴿ اِجعَلوها فى رکُوعِکم ﴾
“recite it in your ruku” [4]
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[2]: Bihar al-Anwar, vol. 82, p. 108.
[3]: Bihar al-Anwar, vol. 82, p. 110.
[1]: Al-Wafi, vol. 2, p. 107.
[2]: Ibid.
[3]: Surah al-Waqi‘ah 56: 74.
[4]: Al-Mizan, vol. 19, p. 160.
In The Company of Angels
The angels of God are always in the state of worship. Some are always in ruku‘ while others are always in sujud and tasbih. In this regard, ‘Ali (‘a) said as recorded in Nahj al-Balaghah:
مِنْهُمْ سُجُود لاَیَرْکَعُونَ وَ رُکُوعٌ لاَ یَنْتَصِبُونَ وَ صَافُّونَ لاَ یَتَزَایَلُونَ وَ مُسَبِّحُونَ لاَ یَسْئمُونَ.
“Some of them are in prostration and do not kneel up. Others in kneeling position do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired! ” [5]
The worshippers who are engaged in ruku‘ are in the company of angels, nay, all atoms of the world that are busy in glorifying God, the Glorious. [6] Which honor is more sublime than
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this?! And which form of negligence is more grievous than that of those who are alien to prayer, ruku‘ and sujud?!
Sujud {prostration}
Sujud {prostration} symbolizes the peak of humility and submission to God, and is the highest degree of worship.
By doing sujud, man unites himself with the universe: “To Allah prostrates whatever is in the heavens and whatever is on the earth,” [1]
Sujud is the best state for man to approach God.
Sujud is the code of the four stages of human life. ‘Ali (‘a) says: “The first sujud means that I was mud clay in the beginning, and as I raise my head from sujud, it means that I came to the world from the soil.
The second sujud means that I will again return to the soil, and as I raise my head from sujud, it means that on the Day of Resurrection I will rise up from the grave and be summoned. ” [2] This is the subject of this Qur’anic verse:
“From it did We create you, into it shall We return you, and from it shall We bring you forth another time. ” [3]
Since sujud is a symbol of servitude {‘ubudiyyah}, it is forbidden to prostrate on items that are meant to be eaten and worn as garments. In the state of proximity to God, it is not correct to prostrate on something which one is dependent on (while not in the state of prayer)! [4]
It is not permissible to prostrate before other than God. [5] If ever the brothers of Yusuf (Joseph)
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(‘a) prostrated before him, it was in reality a form of worship to God and gratitude to Him who had brought Yusuf from the bottom of the well to such honor and glory. [1]
Sujud of all created beings to God
According to the Holy Qur’an and the divine worldview, all created beings have consciousness {shu‘ur} and are engaged in praising and glorifying God, the Exalted, as well as prostrating before Him. There are many verses in the Glorious Qur’an in this regard, an example of which is the following verse:
“Have you not regarded that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, the moon, and the stars, the mountains, the trees, and the animals and many of mankind? And for many the punishment has become due. ” [2]
In his poetry, Mawlawi [3] has also pointed out the consciousness and faculty of speech of all beings in the universe, saying:
نطق آب و نطق خاک و نطق گِلهست محسوس حواس اهل دل
جملهٴ ذرّات، در عالم نهانبا تو مى گویند روزان و شبان
ما سمیعیم و بصیر و باهُشیمبا شما نامحرمان ما خامُشیم
از جمادى سوى جانِ جان شویدغلغلهٴ اجزاى عالم بشنوید
فاش تسبیح جمادات آیدتوسوسهٴ تأویلها بزدایدت
The voice of water, soil and mud can be heard by the gnostics.
All particles of the world say secretly to you during the day and night:
“We are hearing, discerning and vigilant. We are silent with you, the strangers. ”
This worldview is also highlighted in some ways in the verses of the Qur’an.
God taught the logic and language of birds to certain
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prophets. [1]
Hadhrat Sulayman (‘a) could understand the conversation of the ants. [2]
All the creatures glorify {tasbih} God but you cannot understand their tasbihs. [3]
After discussing this issue in detail, ‘Allamah Tabataba’i says: “The fact is that the tasbih of all creatures is a reality (and not metaphorical) and with speech and voice (and not instinctively). ” [4]
Of course, it is not necessary for all expressions and voices to be identical.
It is true that one meaning of the tasbih of creatures is that their existence bears witness to the Perfect Essence of God, the Exalted.
Yet, the verses of the Qur’an and Prophetic traditions refer to something higher than this. It is stated in a hadith: “Do not beat the face of an animal as it is doing tasbih to God. ” [5] And it is also stated in another hadith: “Wash your clothes because dirty clothes do not perform tasbih to God. ” [6]
The Glorious Qur’an mentions the report given by the hoopoe {hudhud} to Sulayman (‘a). [7]
In any case, the sujud and tasbih of the worshipper are in symphony with the world of beings that are all humble and obeisant to the command and majesty of God.
Sujud of the saints of God
Being acquainted with the sujud of the divine saints inspires us with humility and submission in worship. We shall deal below with some instances of their sujud:
Imam as-Sajjad (‘a) used to perform his prostrations with such concentration and repetition of the Names of Allah that whenever he would rise up, his blessed body would be full of perspiration. [8]
After the dawn {subh}
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prayer, Imam al-Kazim (‘a) would place his forehead on the ground and he would remain in that state of prostration for hours until the sun was already high in the sky. [1]
The reason behind Hadhrat Ibrahim’s (‘a) attainment of the station of “Khalil Allah” {Friend of Allah} was his long prostrations. [2]
Salman al-Farsi used to say: “If there were no sujud, I would have wished for death (that is, it is only sujud that I like in the life of this world). ” [3]
After every supererogatory prayer, Hadhrat Musa (‘a) used to place his right and left cheeks on the ground. [4]
A certain person said: “I saw Imam as-Sadiq (‘a) while in the state of prostration repeating the invocation “subhan Allah” {glory be to Allah} 500 times. ” [5]
The reason why the fourth Imam (‘a) earned the title of “As-Sajjad” {he who is fond of prostration} is that the mark of prostration could be seen in mawadhi‘ as- sajdah—all the seven parts of his body that are engaged in prostration (forehead, both hands, both knees, and toes of both feet). [6]
The Glorious Qur’an describes the companions of the Messenger of Allah (S) that
“{They} are hard against the faithless and merciful among themselves. You see them bowing and prostrating {in worship}, seeking Allah’s grace and {His} pleasure. Their mark is {visible} on their faces, from the effect of prostration. ” [7]
Effects of sujud
Prostration closes man to God, washes away sins, brings satan to his knees and causes man to enter the paradise.
Someone came to the Prophet (S) and said: “I
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have many sins and only little good deeds. ” The Prophet advised him: “Increase your prostrations, because just as the wind blows away the leaves of a tree, prostrating before God washes away sins. ” [1]
Some people came to the Prophet (S) and asked him to guarantee their admission to paradise. The Prophet (S) said: “I will do so provided that you help me in this task (of ensuring your admission to paradise) through your long prostrations to God. ” [2]
Imam as-Sadiq (‘a) said: “Prolong your prostrations because the most troublesome for Satan is man’s prostration to God. The reason behind it is that he was commanded to prostrate before Adam (‘a) and he disobeyed, but man obeyed and he was delivered. [3]
The Prophet of Islam (S) said to one of his companions: “If you want to be with me on the Day of Resurrection, you should make long prostrations to God. ” [4]
Prostration on the soil of Karbala’
Sometimes, some common material things call to mind lofty spiritual moral values and concepts. Such is the soil where the blood of the greatest Martyr was spilled.
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[5]: Nahj al-Balaghah, Sermon 1.
[6]: Surah al-Isra’ or Bani Isra’il 17: 44: ““The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth his praise; but ye understand not their praise. ”
[1]: Surah an-Nahl 16: 49.
[2]: Bihar al-Anwar, vol. 82, p. 139.
[3]: Surah Ta Ha 20: 55.
[4]: Wasa’il ash-Shi‘ah, vol. 3, p. 591.
[5]: Surah al-Jinn 72: 18: “The places of worship belong to Allah, so do not invoke anyone along with Allah. ”
[1]: Surah Yusuf 12: 100: “And he seated his parents high upon the throne, and they fell down prostrate before him. He said, ‘Father! This is the fulfillment of my dream of long ago, which my Lord has made come true. ”
[2]: Surah al-Hajj 22: 18.
[3]: Mawlawi Jalal ad-Din ar-Rumi (1207-1273) was the greatest mystic poet in the Persian language and founder of the Mawlawiyyah order of dervishes (“The Whirling Dervishes”). He is famous for his lyrics and for his didactic epic, Mathnawi-ye Ma‘nawi {Spiritual Couplets}. {Trans. }
[1]: Surah an-Naml 27: 16: “Solomon inherited from David, and he said, ‘O people! We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage. ”
[2]: Surah an-Naml 27: 18-19: “An ant said, ‘O ants! Enter your dwellings, lest Solomon and his hosts should trample on you while they are unaware. ’ Whereat he smiled, amused at its words. ”
[3]: Surah al-Isra’ 17: 44: “The seven heavens glorify Him, and the earth {too}, and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. ”
[4]: Al-Mizan fi Tafsir al-Qur’an, vol. 13, p. 117.
[5]: Wasa’il ash-Shi‘ah, vol. 8, p. 353.
[6]: Tafsir Nemuneh, vol. 12, p. 140.
[7]: Surah al-Naml 27: 22-26.
[8]: Bihar al-Anwar, vol. 82, p. 137.
[1]: Qassar al-Jamal, under the word “sajdah” {prostration}.
[2]: Mustadrak al-Wasa’il, vol. 1, p. 329.
[3]: Bihar al-Anwar, vol. 6, p. 130.
[4]: Qassar al-Jamal, under the word “sajdah” {prostration}.
[5]: Wasa’il ash-Shi‘ah, vol. 4, p. 977.
[6]: Wasa’il ash-Shi‘ah, vol. 4, p. 977.
[7]: Surah al-Fath 48: 29.
[1]: Bihar al-Anwar, vol. 82, p. 162; Mustadrak al-Wasa’il, vol. 1, p. 329.
[2]: Bihar al-Anwar, vol. 82, p. 164; Mustadrak al-Wasa’il, vol. 1, p. 329.
[3]: Bihar al-Anwar, vol. 82, p. 163.
[4]: Bihar al-Anwar, vol. 82, p. 164.
It is recommended for one to prostrate on the soil of the grave of the Martyr of Martyrs {sayyid ash-shuhada’}. [5] It is because prostration on the pure soil {turbah} of al-Husayn (‘a) calls to mind the epic and spiritual value of the event in Karbala.
It acquaints the worshipper with the culture of jihad and shahadat {martyrdom}. From the turbah of the Imam, one can smell the fragrance of sacrifice and selflessness and learn a lesson daily from
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the school {maktab} of martyrs {shuhada’}.
Imam as-Sadiq (‘a) would not prostrate on anything except the soil of the grave of Imam al-Husayn (‘a) , [1] saying: “Prostration on the soil of Imam al-Husayn (‘a) has such radiance that it penetrates the veils that conceal the Truth. ” [2]
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[5]: Imam al-Husayn: grandson of the Prophet, and also known as the Doyen of the Martyrs {Sayyid ash-Shuhada’}. In 60 AH (680 CE) , Imam al-Husayn refused to swear allegiance to Yazid, son of Mu‘awiyah and second caliph of the Umayyad dynasty, since Yazid did not possess legitimate authority and had succeeded to the caliphate by hereditary succession. The ensuing death of the Imam in the battle at Karbala’ has always been commemorated by Shi‘ah Muslims as the supreme example of martyrdom in the face of tyranny. {Trans. }
[1]: Wasa’il ash-Shi‘ah, vol. 3, p. 608.
[2]: Bihar al-Anwar, vol. 103, p. 135. Traditions related to the turbah of Imam al-Husayn (‘a) are found in the same volume from page 106 up to page 140.
Meaning of “Subhan Allah” {Glory be to Allah}
Sanctifying the inviolability of God, and regarding Him free of defect and deficiency in all aspects are contained in the concept of this invocation {dhikr}.
Subhan Alah states a fact which is the root of all Islamic belief and thought, and the infrastructure of man’s relation to God and the Attributes of Perfection. Let us explain in detail:
Tawhid {monotheism} is based on glorifying God; that is, considering Him immune from partnership {shirk} and partner {sharik}:
﴿ سُبحان اللهِ عَمَّا یُشْرِکون ﴾
“Clear is Allah of any partners that they may ascribe {to Him}! ” [3]
‘Adl {justice} is founded on glorification {tasbih}; that is, to think of God as guiltless of any form of injustice {zulm}. God cannot be unjust to anyone. And if there are to emerge problems, misfortunes and calamities for mankind, they are trials, or means of enhancing human potential, or as products and consequences of our own making:
﴿ مَا أَصَابکُمْ مِنْ مُصِیْبَةٍ فَبِمَا کَسَبَتْ أَیْدِیْکُم ﴾
“Whatever affliction that may visit you is because of what your hands have earned. ” [4]
So, God is blameless. It is we who are unjust to ourselves:
﴿ سُبْحَانَ رَبِّنَا إِنَّا کُنَّا ظَالِمِینَ ﴾
“They said, ‘Immaculate is our Lord! We have indeed been wrongdoers! ’” [5]
Prophethood {nubuwwah} and Imamate {imamah} are rooted
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in tasbih in the sense that in order to save man from the yoke of instincts and taghuts and guide him toward the truth, perfection and felicity, God sends down leaders and guides for him and does not leave him alone. As such, God does not leave mankind without guidance.
And those who think otherwise have not recognized God and do not consider Him as All-wise, and thus attribute such a thing to Him:
﴿ وَمَا قَدَرُواْ اللّهَ حَقَّ قَدْرِهِ إِذْ قَالُواْ مَا أَنزَلَ اللّهُ عَلَى بَشَرٍ مِّن شَیْءٍ ﴾
“They did not regard Allah with the regard due to Him when they said, ‘Allah has not sent down anything to any human’. ” [1]
Ma‘ad { (belief in) the Day of Resurrection} is anchored in tasbih. Without eternal life, the hereafter and the return of human beings for reckoning, reward and punishment, life and creation would be futile and the right of human beings would not be given to them. God is immune from creating all beings in vain and not setting the Day of Resurrection:
﴿ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاکُمْ عَبَثًا وَأَنَّکُمْ إِلَیْنَا لاَ تُرْجَعُونَ ﴾
“Did you suppose that We created you aimlessly, and that you will not be brought back to Us? ” [2]
Love of God is based on tasbih because He is Absolute Perfection, the Faultless and Flawless Being. So, why should we not love Him?
The pleasure of man is also founded on tasbih. Anyone who is pleased with God does not find fault with His acts, and glorifies and sanctifies Him to the utmost.
Obedience
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is also rooted in tasbih. Man becomes obedient, submissive and humble before whomsoever he regards as the Perfect Deity and immune from any shortcoming, abomination and defect.
Reliance on God {tawakkul} is anchored in tasbih. He who trusts in God is the one who believes in His power and Mercy, and regards Him guiltless of any form of ignorance, weakness and hardheartedness.
God-wariness {taqwa} is based on tasbih. The God-conscious person thinks of God as All-aware, Reckoning and Just, considers the universe as the Presence of God and Him as free and immune from any form of ignorance and negligence. Therefore, he is heedful of God and does not commit any sin.
Hence, tasbih—this blessed and profound word—has a world of meanings, as regarding God as Pure is the edifice of man’s love and affection, servitude and reliance, God-wariness and obedience, as well as belief in tawhid, nabuwwah, ma‘ad, imamah, and ‘adl {divine justice}. Since He is blameless, God is worthy of praise and eulogy.
For this reason, in the tasbihat al-arba‘ah, [1] we immediately say al-hamdulillah {praise be to Allah} after the utterance of subhan Allah.
The Holy Qur’an declares God free from any partners:
﴿ سُبْحَانَ اللَّهِ عَمَّا یُشْرِکُونَ ﴾
“Clear is Allah of any partners that they may ascribe {to Him}! ” [2]
And He is also immune from what they attribute to Him and what they imagine about Him:
﴿ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا یَصِفُونَ ﴾
“Clear is Allah, the Lord of the Throne, of what they allege {concerning Him}. ” [3]
He is equally free from poverty and
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need:
﴿ سُبْحَانَهُ هُوَ الْغَنِیُّ ﴾
“Immaculate is He! He is the All-sufficient. ” [1]
He is guiltless of creating things aimlessly and vainly:
﴿ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَکَ ﴾
“O Lord, You have not created this in vain! Immaculate are You! ” [2]
He is not guilty of committing injustice to His servants. It is rather the people who are unjust to themselves:
﴿ سُبْحَانَکَ إِنِّی کُنْتُ مِنَ ٱلظَالِمِینَ ﴾
“You are immaculate! I have indeed been among the wrongdoers! ” [3]
He is immune, from having daughter.
﴿ وِ یِجْعِلونِ للهِ البناتِ سُبْحانَهُ ﴾
“And they ascribe daughters to Allah, glory be to Him.. ” [4]
And these are the secrets behind the many repetitions of this invocation in the ruku‘, sujud, and many other states in prayer and other than prayer, which is a lesson in monotheism.
Tasbih as the most oft-repeated command
The Messenger of Allah (S) who is especially favored and nurtured by God also has distinct commands from God. The order for him to glorify Allah {tasbih} is the foremost of these commands.
If we try to examine the verses of the Glorious Qur’an, we will find out that God commands the Prophet (S) to trust Him {tawakkul} eight times; to prostrate {sujud} two times; and to seek His forgiveness {istighfar} eight times.
God orders the Apostle (S) , however, to glorify Him {tasbih} in 16 instances, and these are in different conditions and diverse circumstances, so that the Prophet (S) , in a sense, always remains heedful of God. Therefore, along with the order to perform tasbih, there are the following lines:
1. “Before the rising of the
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sun and before the sunset;” [1]
2. “And glorify Him in watches of the night and at the day’s ends;” [2]
3. “And celebrate the praise of your Lord morning and evening;” [3] and
4. “And celebrate the praise of your Lord when you rise {at dawn}. ” [4]
These bespeak of the importance of the “subhan Allah” invocation {dhikr} and show its constructive effect on the mind and action of the one praying. Imam as- Sajjad (‘a) said: “Whenever the servant of God says “subhan Allah” all the angels send benedictions to him. ” [5]
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[3]: Surah at-Tur 52: 43.
[4]: Surah ash-Shura 42: 30.
[5]: Surah al-Qalam 68: 29.
[1]: Surah al-An‘am 6: 91.
[2]: Surah al-Mu’minun 23: 115.
[1]: Tasbihat al-Arba‘ah: literally, the four tasbihs; it refers to the recital of “Subhan Allahi wa’l-hamdulillahi wa la ilaha illallahu Allahu akbar” {Glory be to Allah; praise be to Allah; there is no god but Allah; Allah is the great}. {Trans. }
[2]: Surah at-Tur 52: 43.
[3]: Surah al-Anbiya’ 21: 22.
[1]: Surah Yunus 10: 68.
[2]: Surah Al ‘Imran 3: 193.
[3]: Surah al-Anbiya’ 21: 87.
[4]: Surah an-Nahl 16: 57.
[1]: Surah Ta Ha 20: 130.
[2]: Surah Ta Ha 20: 130.
[3]: Surah al-Ghafir (or al-Mu’min) 40: 55.
[4]: Surah at-Tur 52: 48.
[5]: Shaykh as-Saduq, At-Tawhid, p. 312.
Qunut
Qunut [6] means obedience, supplication and heedfulness of God as well as humility in prayer. And in prayer, it is one of the recommended acts {mustahabbat} in which the worshipper raises both his hands adjacent to his face and supplicates. The late Shaykh as-Saduq has even regarded it as an obligatory {wajib} act in prayer.
According to the Prophetic traditions, the performance of qunut during the Friday congregational prayer, as well as the dawn {subh} and sunset {maghrib} prayers has been given more emphasis. Particular supplication is not necessary in qunut and according to Imam as-Sadiq (‘a) whatever supplication to be recited is correct and good, [7] but some supplications are recommended as better.
The Messenger of Allah (S) has recommended the prolongation of qunut in prayers, considering it a means of deliverance and relief of man during the different stages of reckoning on the Day of Resurrection. [8] It is also stated in a hadith that the best prayer is that which has the longest qunut. [9]
In the qunut, which
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is a state of imploring and asking for requests from God, the better the supplications and more sublime the requests, the better. Some ‘ulama’ (such as Haj Mulla Hadi Sabzewari) used to recite in the qunut of his night supererogatory prayers the Jawshan al-Kabir Supplication, which is a very long supplication and contains a thousand Names and Attributes of God. Such a prayer is a symbol of love of God and fondness of making litanies to Him.
Tashahhud
Tashahhud is among the obligatory acts of prayer. After every two rak‘ahs (and also in the third rak‘ah of maghrib prayer) one must sit down and perform tashahhud, which includes bearing testimony to the Oneness of God, the apostleship of the Prophet (S) , as well as salawat {sending benediction to the Prophet and his progeny}.
The one praying must sit down and place his left foot under the right foot in such a manner that the weight of his body is on the left side. Since in the words of the Qur’an, the right is the symbol of truth while the left is the symbol of falsehood, the Commander of the Faithful (‘a) , in reply to the question regarding the reason behind placing one’s left foot under the right foot, said: “It means, ‘O God! Let falsehood perish and truth remain’. ” [1]
Tashahhud is the repetition of the same testimony and announcement uttered at the beginning of prayer as well as in the adhan and iqamah, and it serves to call to mind the correct line
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we stated at the beginning. [1]
In the tashahhud, testimony to the Oneness of God is stated along with that of the apostleship of the Prophet (S) , and this signifies the attachment of prophethood and leadership with monotheism and servitude to God.
In Surah al-Fatihah we express servitude and seeking of assistance in plural form. [2] It is in first person, singular form in the tashahhud. [3] Perhaps, it implies that one must express these testimonies with consciousness and profound faith, and renew allegiance to God and the Messenger (S).
In this testimony apostleship and servanthood of Hadhrat Muhammad (S) lies the grandeur of his station. God has set testimony to his apostleship alongside monotheism.
It also connotes the link of the person praying with the line of divine leadership and its acknowledgment by him. It equally indicates the preeminence of his being a servant {‘abd} to his being a messenger {rasul}, as the secret behind the apostleship of the Prophet (S) lies in his being a ‘servant’ of God, due to which he has been selected to occupy the station of prophethood.
The other highlight of tashahhud is the salawat.
Sending salutations to the Prophet and his progeny {al} (‘a) is the identification mark of Islam and that of Shi‘ism in particular, and without which the prayer is incompelet. Although the Ahl as-Sunnah do not recite it in the tashahhud, Imam ash-Shafi‘i, the founder of one of the four Sunni schools of thought, has recited the following in his poem:
یَا أَهْلَ بَیْتِ رَسولِ اللهِ حُبُّکُمُفَرْضٌ مِنَ
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اللهِ فى ٱلْقُرْآنِ أَنْزَلَه
کَفاکُمْ مِنْ عَظیمِ ٱلْقَدْرِ أنَّکُممَنْ لَمْ یُصَلِّ عَلَیْکُمْ فَلا صَلٰوةَ لَه
O members of the Household {Ahl al-Bayt} of the Messenger of Allah! Loving you is an obligation, which God has revealed in the Qur’an.
On the greatness and loftiness of your station, it is enough that anyone who does not invoke blessings on you (in invoking blessings on the Prophet (S) ) , as if he has not invoked blessings at all. [1]
Regarding the essence and manner of sending salutations {salawat} to the Prophet and his progeny, there have been numerous hadiths recorded in Sunni exegesis {tafsir}, jurisprudence {fiqh} and hadith books. It is even narrated in Sahih al-Bukhari that the Prophet (S) was asked: “How should we send blessings to you? ” The Prophet (S) said: “You say,
أَللَّهُمَّ صَلِّ عَلىٰ مُحَمَّد وَ عَلىٰ آلِ مُحَمَّد.
“O Allah! Send blessings on Muhammad and the progeny of Muhammad. ” [2]
It is a pity that in quoting the same hadith, the phrase “ali Muhammad” is omitted in writing the salawat to the Prophet (S)!
In other hadiths “al Muhammad” has been mentioned also alongside the name of the Prophet (S). [3] And in the hadiths, those who at the time of sending salutations to Muhammad (S) do not include his Ahl al-Bayt (‘a) have been reproached. For example, the Prophet of God (S) said: “Those who deprive my progeny of salawat cannot smell the fragrance of paradise on the Day of Resurrection. ” [4]
And on the contrary, those who also send salutations to the Prophet’s Household (‘a) have also been
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appreciated and the reward of intercession {shafa‘ah} and nearness to the Prophet (S) have been stated. [1]
It is narrated in a tradition that a certain person was clinging steadfastly to the Ka‘bah and sending salawat but not including the progeny of Muhammad (S). Imam al-Baqir said: “This is an act of injustice against us. ” [2] In many hadiths, such salawat is deemed incomplete and cut off {abtar}. [3]
In any case, mentioning the progeny of Muhammad {al Muhammad} in the salawat is a gesture of appreciation of the pious descendants of the Prophet (‘a) and obedience to the command of the Prophet himself. [4]
And according to many hadiths, the very salutations to Muhammad and his progeny are a light that will illuminate your hereafter, and our salutations are heard by the Prophet (S) and he answers them. Salawat begets a remuneration that sheds our sins and becomes a means of our purification. [5]
It is stated in another hadith: “Send salawat collectively and loudly so as to uproot hypocrisy {nifaq} in you. ” [6]
The Messenger of Allah (S) said: “Your salawat to me brings about the acceptance of supplication, pleasure of God, your purification and increase of good deeds. ” [7]
It is mentioned in the hadiths that God and the angels also send salutations to anyone who sends salutations to the Prophet (S) , and he will be among the nearest ones to the Prophet (S) on the Day of Resurrection. [8]
As the salawat has such rewards and importance, it is enough to say that it is a part of the
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tashahhud in prayer, we shall hereby repeat it so as to get those rewards:
أَللَّهُمَّ صَلِّ عَلىٰ مُحَمَّد وَ عَلىٰ آلِ مُحَمَّد.
“O Allah! Send blessings on Muhammad and the progeny of Muhammad. ”
Salam
point
After tashahhud, there are three salams at the end of prayer.
The first salam is addressed to the Messenger of Allah (S).
The second salam is addressed to ourselves and the righteous servants of God.
The third salam is addressed to all the angels, believers, etc.
Salam is the request for wellbeing, peace and blessing. Salam is one of the Names of God {As-salam} [1] and it means that whatever we obtain from God is a grace and blessing. [2]
The salam that we give to the Prophet (S) during the prayer is accompanied by divine mercy and blessings, and this is the best form of salam.
أَلسَّلامُ عَلَیْکَ أَیُّهَا ٱلنَّبِىُّ وَ رَحْمَةُ اللهِ وَ بَرَکاتُه.
“May Allah’s peace, mercy and blessings be upon you, O Prophet! ”
{Assalamu ‘alayka ayyuha’n-nabiyyu wa rahmatullahi wa barakatuh}
Our salam to the Prophet (S) is a token of appreciation of his efforts in guiding us, and acquainting and connecting us with God.
At the moment of extending salam during prayer to all the faithful, righteous servants of God including himself, the person praying feels that he is not alone, as he is part of the great Muslim ummah and he feels a sense of solidarity with the men of God everywhere on earth.
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[6]: Qunut: supplication recited in the salat after the second rak‘ah, in the standing position, with the palms of the hands are raised upward. {Trans. }
[7]: For whatever ruling about qunut mentioned, see Jawahir, vol. 10, pp. 352-362.
[8]: Bihar al-Anwar, vol. 82, p. 199; Jawahir, vol. 10, p. 367.
[9]: Bihar al-Anwar, vol. 82, p. 206. In this voluminous book, a lot of hadiths about qunut has been narrated.
[1]: Wasa’il ash-Shi‘ah, vol. 4, p. 988; Bihar al-Anwar, vol. 82, p. 283.
[1]: It refers to the hadith from Imam ar-Rida (‘a) recorded in Bihar al-Anwar, vol. 82, p. 284.
[2]: Iyyaka na‘budu wa iyyaka nasta‘in {You {alone} do we worship and to You {alone} do we turn for help}.
[3]: Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan rasulullah {I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah}.
[1]: Al-Ghadir, vol. 2, p. 303 quoting Musnad Ahmad ibn Hanbal, vol. 6, p. 323.
[2]: Sahih al-Bukhari, vol. 8, under the section {bab} “as-salat ‘ala Muhammad” {sending salutations to Muhammad}.
[3]: Tafsir Fakhr ar-Razi, vol. 25, p. 227; Kanz al-‘Ummal, vol. 1, p. 495.
[4]: Wasa’il ash-Shi‘ah, vol. 4, p. 1219; Bihar al-Anwar, vol. 91, p. 48.
[1]: Wasa’il ash-Shi‘ah, vol. 4, p. 1221.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 1218.
[3]: Wasa’il ash-Shi‘ah, vol. 4, p. 1222.
[4]: See Kanz al-‘Ummal, vol. 1, pp. 488-489; Bihar al-Anwar, vol. 91.
[5]: Ziyarah Jami‘ah Kabirah; Kanz al-‘Ummal, vol. 1, p. 492.
[6]: Qassar al-Jamal.
[7]: Bihar al-Anwar, vol. 91, pp. 64-65.
[8]: Ibid.
[1]: Surah al-Hashr 59: 22: “He is Allah… the Peace. ”
[2]: Al-Mizan fi Tafsir al-Qur’an, vol. 19, p. 256.
A Glance at the Salam
At times outside of prayer, to extend salam in meeting Muslims in the Islamic society is considered as one of the forms of
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courtesy in social intercourse, civility and morality, which engenders love and friendship, is a sign of humility, and has spiritual reward as well.
God extends salam to the inhabitants of heaven. [1] And He orders the Prophet (S) to extend salam in meeting the believers. [2]
The angels also convey salam to the people of salvation. [3]
The Dwellers of paradise also say salam to one another:
﴿ تَحِیَّتُهُمْ فِیهَا سَلامٌ ﴾
“…Their greeting there in will be ‘peace! ’”. [4]
These are a few examples of the Qur’anic verses in which the issue of salam is mentioned.
Let us now examine the Prophetic traditions.
One may notice so many hadiths about salam, its rewards and manner of doing it recorded in the books of hadith. We shall suffice here to give some examples which contain points regarding salam:
“The laziest of people is he who is lazy in conveying salam to others. ” [5]
Imam as-Sadiq (‘a) regards conveyance of salam to anybody as one of the signs of humility and the absence of arrogance and pride. [6]
Sometimes, giving salam is regarded a means of encouragement while not giving salam is deemed a sort of reproach and forbidding of evil {nahy ‘anil-munkar}.
The Prophet of Islam (S) said: “Do not convey salam to the drunkard, sculptor and gambler. ” [7]
It is stated in a hadith that the closest to the morality of the Holy Prophet (S) and the grace of God is he who gives salam first. [8]
Imam ar-Rida (‘a) says: “On the Day of Resurrection, God shall have wrath on the person who makes distinction
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between the poor and rich in conveying salam (or giving reply to salam). ” [1]
Conveying salam is recommended {mustahabb} but replying to it is obligatory {wajib}, and it is better to give a warmer and more enthusiastic reply to salam. The Glorious Qur’an states:
﴿ وَإِذَا حُیِّیْتُم بِتَحِیَّةٍ فَحَیُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَآ ﴾
“When you are greeted with a salute, greet with a better one than it. ” [2]
Giving salam not only demonstrates humility but increases honor and endearment. The Messenger of Allah (S) used to extend salam to everybody including the children, while being proud of this act. [3]
It is stated in a hadith that for every salam there are seventy rewards, sixty nine of which are for the conveyer of salam, while one are for the replier of salam. [4]
The Holy Qur’an thus enjoins: “Extend salam to yourself when you enter the house, as the salam and salutation from God is blessed and pure. ” [5] On the commentary of the said verse, Imam al-Baqir (‘a) says: “It means giving salam to the members of the household. ” [6]
It is because the wife and children are the apple of one’s eyes, and such a way of dealing with one another from the viewpoint of the Qur’an is wholesome and blessed. It is a sign of life’s pleasure, and a remover of fatigue.
It is true that extending salam brings about honor and not disgrace, but it is better for the young to convey salam first to the elder; the one riding to the one walking; the one
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entering a room to those already present; and the small group to the large group. [1]
We shall end this section about salam with a tradition from the Commander of the Faithful (‘a).
He (‘a) said: “The Messenger of Allah (S) used to extend salam to men and women. ”
But ‘Ali (‘a) himself did not convey salam to young women, saying: “I am afraid that their soft answer will effect me and instead of obtaining a reward, I will fall prey to the trap of Satan’s insinuation {waswasah}. ”
In explaining this hadith, ‘Allamah Majlisi writes, thus:
The Imam (‘a) used to do and say so in order to teach the ummah that men have to lessen contact with young women (who are not their mahram) , for as a matter of fact, an infallible Imam would never fall prey to the insinuation of Satan. [2]
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[1]: Surah Ya-Sin 36: 58: “‘Peace! ’—a watchword from the all-merciful Lord. ”
[2]: Surah al-An‘am 6: 54: “When those who have faith in Our signs come to you, say, ‘Peace to you! ’”
[3]: Surah ar-Ra‘d 13: 24: “Peace be to you, for your patience. ”
[4]: Surah Ibrahim 14: 23
[5]: Bihar al-Anwar, vol. 73, p. 4.
[6]: Bihar al-Anwar, vol. 73, p. 3.
[7]: Bihar al-Anwar, vol. 73, p. 8.
[8]: Bihar al-Anwar, vol. 73, p. 12.
[1]: Qassar al-Jamal, vol. 1, p. 321.
[2]: Surah an-Nisa’ 4: 86.
[3]: Bihar al-Anwar, vol. 73, p. 10.
[4]: Bihar al-Anwar, vol. 73, p. 11.
[5]: Surah an-Nur 24: 61: “But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. ”
[6]: Tafsir Nemuneh, vol. 14, p. 553.
[1]: Mizan al-Hikmah, vol. 4, p. 538.
[2]: Bihar al-Anwar, vol. 40, p. 335.
The Post-prayer Supererogatory Devotional Acts {ta‘qibat wa nawafil}
point
Prayer means presence in the Court of God and participation in the spiritual banquet to which God has invited His servants. Just as attendance to a party has some preliminaries and protocol, the same is true in discharging divine obligation.
Prior to the arrival of the time of prayer, our infallible Imams (‘a) used to prepare themselves for it, and after the prayer, they also used to engage in other post- prayer devotional acts {ta‘qibat}, such as the remembrance of God, hymning His praises, with their faces toward the qiblah. Were they not considering prayer as the apple of their eye? Does man easily detach his heart and close his eyes from the
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apple of his eye?
The adhan and iqamah are a form of welcoming prayer while post-prayer devotional acts are its guide.
Heedlessness to post-prayer devotional acts and supplications is a sign of lack of interest to the prayer itself.
As recorded in the hadiths, going early to the mosque and waiting for the commencement of prayer have been encouraged and enjoined while the person waiting for the prayer has been described as “guest of God”. [1] Performance of supererogatory acts and supplications after the prayer is also recommended. The Holy Qur’an says:
﴿ فَإِذَا فَرَغْتَ فٱنصَبْ ٭ وَ إِلىٰ رَبِّکَ فَٱرْغَب ﴾
“So when you are done, appoint, and turn eagerly to your Lord. ” [2]
Now, we shall deal with some issues pertaining to post-prayer devotional acts {ta‘qibat}:
Post-prayer devotional acts {ta‘qibat}
Imam as-Sadiq (‘a) says: “As you finish saying your obligatory prayer, engage in supplications and other devotional acts. ” [3]
The same Imam (‘a) also says: “Supplication after dawn {subh}, noon {zuhr} and sunset {maghrib} prayers will be accepted {mustajab} (by God). ” [4]
The Imam (‘a) also says elsewhere: “The tasbihat of Hadhrat Zahra (‘a) (34 times “Allahu akbar,” 33 times “al-hamdu lillah,” and 33 times “subhan Allah”) is better in the sight of God than a thousand rak‘ahs of recommended {mustahabb} prayer. ” [5]
We read in a hadith that anyone who recites this tasbihat has observed the injunction in “Remember Allah with much remembrance. ” [6] [7]
Of course, supplication {du‘a’} and other devotional acts have their merits and so do work and struggle to earn an honest living, and one should not pose as hindrance to the other. Some
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think that instead of supplication (during its apportioned time) if they go to work, they will end up more productive and successful.
The Messenger of Allah (S) says: “Supplication after the dawn {subh} prayer is more effective for life and acquiring of sustenance. ” [1]
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[1]: Mustadrak al-Wasa’il, vol. 1, p. 336.
[2]: Surah ash-Sharh 94: 7-8.
[3]: Mustadrak al-Wasa’il, vol. 1, p. 336.
[4]: Ibid.
[5]: Ibid.
[6]: Surah al-Ahzab 33: 41
[7]: Wasa’il ash-Shi‘ah,vol. 4, p. 1023.
[1]: Mustadrak al-Wasa’il, vol. 1, p. 336.
Invoking benediction and malediction
Invoking benediction and salutations on the embodiments of human perfection, and cursing and invoking malediction on the manifestations of polytheism and personifications of disbelief and tyranny, are among post-prayer devotional acts.
In those that are deemed as post-prayer supplications, we can come across numerous cases of both salawat and curse {la‘n}, and it is an instance of tawalla {befriending the truthful} and tabarra {being inimical to the people of falsehood} in the living and guided school {maktab}.
The narrated salawat has its own merit. The recital of “Allahumma salli ‘ala Muhammad wa ali Muhammad” itself has been mentioned as one of the post-prayer devotional acts.
Regarding the case of curse {la‘n}, Imam al-Baqir (‘a) says: “After you finish your obligatory prayer, do not rise up unless you invoke curse upon the Umayyad tyrants. ” [2] This is because the said ignominious and corrupt family is an example of the taghuts and one of the most vivid portraits of opposition to the infallible Imams and progeny of the Prophet (S) , and thus, deserving every kind of curse and aversion!
After every obligatory prayer, Imam as-Sadiq (‘a) used to curse and pray for damnation of four men and four women (who were among the stern enemies of the station of Imamate). [3]
How good
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Islam is for setting as part of its programs aversion to the tyrants, corruptors and taghuts alongside its devotional and religious programs! Its prayer, its Hajj and other acts of worship are accompanied by disavowal {bara’ah} and declaration of aversion toward infidels, polytheists and hypocrites. [1]
So, post-prayer devotional acts also include invoking curse on enemies of God and opponents of the line of divine leadership.
Tasbihat Hadhrat az-Zahra’ (‘a)
Another post-prayer devotional act {ta‘qibat} is the tasbihat of Hadhrat az-Zahra (‘a) ; that is, reciting 34 times “Allahu akbar,” 33 times “al-hamdu lillah,” and 33 times “subhan Allah” after finishing one’s obligatory prayer. This tasbih {tasbihat} was taught by the Messenger of Allah (S) to his daughter Fatimah (‘a) , and its recital has been highly emphasized as having huge spiritual rewards.
Imam al-Baqir (‘a) says: “There is no eulogy better than the tasbihat of Hadhrat az-Zahra (‘a) , and if there were any, the Messenger of Allah (S) would have taught it to his daughter. ” [2]
In numerous traditions, it is stressed that to have a rosary {tasbih} with 34 beads from the sacred soil of Imam al-Husayn (‘a) and to recite tasbihat with it has great rewards, and even counting its beads without the recital of tasbihat is good and valuable. [3]
And it is stated in a hadith that the beads themselves glorify {dhikr} God. [4]
The turbah of al-Husayn (‘a) is reminiscent of the epic in Karbala’ and reviver of the culture of martyrdom, and it makes human beings familiar with the Doyen of the Martyrs (‘a) himself, divine leadership, jihad, martyrdom,
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self-sacrifice, struggle against tyranny, and remaining steadfast against oppressors.
The tasbihat of Hadhrat az-Zahra (‘a) , as stated, has been mentioned even in hadith books of the sunni people {Ahl as-Sunnah} [1] but it is nowhere mentioned that the name of the said tasbihat is Tasbihat Hadhrat az-Zahra’ (‘a)!
Prostration of Gratitude {sujud shukr}
Gratitude for the blessings endowed by God, the Exalted, is a sign of gnosis {ma‘rifah}, courtesy and servitude. In the verses of the Qur’an and Prophetic traditions, expressing gratitude for blessings has been highly enjoined, and it has been stated that recollection of blessings enhances a human being’s love for God and makes divine blessings perpetual and abundant. [2]
It is true that due gratitude for blessings is beyond the capability and power of man, but he ought to express thanks as far as he can for the favors and blessings of God. One form of expressing gratitude is to prostrate on the ground and express gratefulness to the Lord.
And this prostration of gratitude {sujud shukr} is considered as one of the post-prayer devotional acts {ta‘qibat}. [3] The late ‘Allamah Majlisi has allotted the entire volume 83 of Bihar al-Anwar (with the exception of a few pages at the end of the volume) to the narrations about post-prayer devotional acts while quoting 63 hadiths of the infallible Imams (‘a) about the prostration of gratitude.
Prostration after prayer is a token of gratitude for successfully offering the prayer. [4]
In the sujud shukr, the recital of “shukran lillah” {thanks to Allah} three times is enough, but it is stated in a
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hadith that if a person would say “ya rabb, ya rabb” {O Lord, O Lord} in a single breath, God will address him, thus: “Labbayk! Ma hajatuk? ” {What is your wish that I may grant you? } [1]
Imam as-Sadiq (‘a) said: “The prostration of gratitude after the obligatory prayer makes the prayer complete, earns the pleasure of God, and elicits the admiration and approbation of angels. God will ask the angels many times, “What is the reward for this grateful servant?
They will say to God, “your mercy, your paradise, solution to his wordly problems, and any other reward that your angels many say. They hear no response, saying: We do not know the reward for this sujud. ” God will say, “Just as he thanked Me, I will also give thanks to him. ” And with this statement, He teaches the angels that divine pleasure and gratitude to him are more sublime than mercy, paradise and solution to worldly problems. [2]
It is mentioned in a hadith that God said to Hadhrat Musa (‘a): “The reason why I appointed you to the station of prophethood was your prostrations after prayer. ” [3]
Supererogatory prayers {nawafil}
Apart from daily obligatory prayers (with seventeen rak‘ahs) , there are also other recommended prayers {mustahabb} which have abundant rewards. And since these prayers are additions to obligatory prayers, they are called nawafil (sing. nafilah). The Arabic word “nafl” means surplus and addendum.
The number of rak‘ahs of supererogatory prayers is two times that of obligatory ones, i. e. 34 rak‘ahs. They are as follows:
1. The nafilah
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of the dawn {subh} prayer has two rak‘ahs to be performed before the obligatory prayer;
2. The nafilah of the noon {zuhr} prayer has eight rak‘ahs to be performed before the obligatory prayer;
3. The nafilah of the afternoon {‘asr} prayer has eight rak‘ahs to be performed before the obligatory prayer;
4. The nafilah of the sunset {maghrib} prayer has four rak‘ahs to be performed after the obligatory prayer;
5. The nafilah of the night {‘isha’} prayer has two rak‘ahs to be performed after the obligatory prayer; and
6. The nafilah of the night {tahajjud} has eleven rak‘ahs to be performed before the adhan of the dawn prayer, the first eight rak‘ahs of which is called “salat al- layl”; the next two rak‘ahs “salat ash-shafa‘”; and the last rak‘ah as “witr”. [1]
It is stated in a hadith that nafilah prayers are like a gift and are accepted under all circumstances. [2]
Notwithstanding all the emphasis and encouragement about the performance of recommended {mustahabb} prayers, they must be said on the basis of interest and love, and a person must not impose them on himself. In the beginning, he has to acquire mental readiness as well as interest of heart. Then and only then he should perform them.
Imam ar-Rida (‘a) has said: “Sometimes, hearts are willing and ready, while at other times they are not. Perform the act of worship when the heart is willing. ” [3]
For this reason, there are some leniencies and facilities in optional prayers; things that are not present in obligatory ones. This ease is meant to attract
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more people to perform recommended prayers. Some of these leniencies and facilities are the following:
1. One may perform the recommended prayer standing or sitting.
2. One may only recite Surah al-Fatihah and then proceed to ruku‘.
3. One’s doubt whether he is in his first, or second rak‘ah does not render the prayer invalid, and he may freely evaluate which rak‘ah he is in.
4. The commission of one or more mistakes does not require any sujud sahwi {prostration for forgetting a certain essential act or recital in prayer}.
5. It is better for the worshipper to go to the mosque to perform obligatory prayers but for recommended prayers, there is no such injunction.
These leniencies are meant to encourage people to perform these constructive acts of worship. Even if someone cannot perform an optional prayer on its appointed time, he can do so later in a compensatory manner {qadha}. For doing so, according to a hadith, God will address the angels, saying: “Look at my servant! He is performing in a compensatory manner something that I have not obliged him to! ” (And in another hadith, it is added: “I take you as witnesses that I have forgiven him. ”) [1]
It is stated in a hadith, thus: “nafilah prayers are compensation for deficiencies in obligatory prayers. ” [2]
And they are like alms that a person gives. [3]
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[2]: Al-Wafi, vol. 2, p. 121.
[3]: Wasa’il ash-Shi‘ah, vol. 4, p. 1037.
[1]: It is appropriate here to mention the four hundred martyrs of Iran who, while shouting “Death to America” and “Death to Israel” on the days of Hajj pilgrimage on the bloody Friday of Makkah in 1987, were shot by the ruling Wahhabis in Hijaz and attained martyrdom. It is lamentable to note that such slogans which are taken from the verse of the Qur’an and are enjoined by the Qur’an (to declare disavowal and immunity against the polytheists during the Hajj rites) have been regarded by the crooked-minded ones as repugnant to the spirit of worship in Hajj; hence, their murderous act!
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 1024.
[3]: Jawahir, vol. 10, p. 405.
[4]: Wasa’il ash-Shi‘ah, vol. 4, p. 1033.
[1]: For example, see: sahih Muslin, vol. 1, p. 418, sahih Bukhari, vol. 1,p. 110, sunan ibn majah, vol. 1, p. 299 (in the discussion on post-prayer devoitional acts.
[2]: Surah Ibrahim 14: 7: “If ye give thanks, I will give you more. ”
[3]: Bihar al-Anwar (Beirut Edition) , vol. 83, p. 194. In this book, around 87 Prophetic traditions and 38 verses of the Qur’an about the issue of expressing gratitude have been quoted.
[4]: Bihar al-Anwar, vol. 83, p. 200.
[1]: Wasa’il ash-Shi‘ah, vol. 4, p. 1071.
[2]: Wasa’il ash-Shi‘ah, vol. 4, p. 1071; Al-Wafi, vol. 2, p. 123.
[3]: Bihar al-Anwar, vol. 83, p. 200.
[1]: In Bihar al-Anwar, the whole Volume 84 has been allotted to the traditions pertaining to the supererogatory prayers and hundreds of hadiths have been narrated in this regard.
[2]: Qassar al-Jamal, vol. 2.
[3]: Bihar al-Anwar, vol. 84, p. 47.
[1]: Bihar al-Anwar, vol. 84, p. 43; Wasa’il ash-Shi‘ah, vol. 3, p. 56.
[2]: Mustadrak al-Wasa’il, vol. 1, p. 177.
[3]: Qassar al-Jamal, under the word “nafilah”.
Night supererogatory prayers {tahajjud}
Among nafilah prayers, tahajjud occupies a special station, the performance of which has been much emphasized in verses of the Qur’an and hadiths, compared to other recommended prayers. For this reason, the
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saints {awliya’} of God were heedful and used to offer the tahajjud and mid-night vigils.
It is such that God has made incumbent upon His most beloved servant, Hadhrat Muhammad (S) , to perform the night supererogatory prayers by commanding him, thus: “And keep vigil for a part of the night, as a supererogatory {devotion} for you. ” [1]
In describing those who are observing the night vigils and performing the tahajjud, the Glorious Qur’an says:
﴿ وَ ٱلْمُسْتَغْفِرِینَ بِٱلأَْسْحَارِ ﴾
“And pleading {Allah’s} forgiveness at dawns. ” [2]
﴿ وَعِبَادُ الرَّحْمَنِ... وَالَّذِینَ یَبِیتُونَ لِرَبِّهِمْ سُجَّدًا وَقِیَامًا ﴾
“The servants of the All-beneficent are… those who spend the night with their Lord, prostrating and standing {in worship}. ” [3]
﴿ کَانُوا قَلِیلاً مِنَ ٱللَّیلِ مَا یَهْجَعُون ﴾
“They used to sleep a little during the night. ” [4]
We read in another verse that men of God forsake the warmth of their beds in order to perform litanies at dawn and the night supererogatory prayer. Their reward does not pertain to paradise, its nymphs and the like. There are things that God has reserved for them which shall make them joyful:
﴿ فَلاَ تَعْلَمُ نَفْسٌ مَا أُخْفِیَ لَهُمْ مِنْ قُرَّةِ أَعْیُنٍ ﴾
“No one knows what has been kept hidden for them of comfort as a reward for what they used to do. ” [5]
As such, all the prophets (‘a) were heedful of the night supererogatory prayer, [6] and the Messenger of Allah (S) enjoined Hadhrat ‘Ali (‘a) for several times, saying: “The night prayer {salat al-layl} is {obligatory} upon you; the night prayer is upon you; the night prayer
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is upon you. ” [1]
It is stated in a hadith, thus: “The nobility of the faithful lies in his night prayer. ” [2]
And Imam as-Sadiq (‘a) said: “The houses in which the night prayer is performed and the Qur’an is recited are like shining stars for inhabitants of heaven. ” [3]
In addition, waking up early and breathing the fresh air at that time bestows health to the body, as said in a hadith. [4] And in another hadith, in addition to its spiritual effects, its curative feature has also been mentioned. [5]
The night supererogatory prayer is a sign of man’s love and affection for his Creator, and this interest distances him from sleep and urges him to tell his secrets to the Beloved and pray for his needs at midnight. If this love is not present, what would motivate a person to cease resting and talk with his Loved One in a mystical fashion in the darkness of the night?
We read in a divine hadith {hadith qudsi} that God says: “He is telling a lie who claims that he loves me but when the night comes, he sleeps. Does not every lover wish for privacy with his beloved? ” [6]
The night supererogatory prayer also requires opportunity and chance {tawfiq} which must be sought from God.
Sometimes, sins and lies are the reason behind man’s deprivation of the night supererogatory prayers, and the sweetness of worship and litany is taken away from him.
It is thus mentioned in a hadith: “Verily, once a person tells a lie, his lie makes him deprived of
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the night prayer {salat al-layl}. ” [1]
Through constant performance of tahajjud and other acts of worship at night, man can attain a station of perfection, purity of soul and proximity to God, in which condition he would possess divine eyes, ears and hands (in the sense that he will no longer look at anything except that which is wholesome, nor listen to anything but good, nor do anything except good) and attain a stage where every supplication of his will be accepted. [2]
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[1]: Surah al-Isra’ (or Bani Isra’il) 17: 79.
[2]: Surah Al ‘Imran 3: 17.
[3]: Surah al-Furqan 25: 63-64.
[4]: Surah adh-Dhariyat 51: 18.
[5]: Surah as-Sajdah 32: 17.
[6]: Bihar al-Anwar, vol. 84, p. 136.
[1]: Al-Wafi, vol. 2, p. 22.
[2]: Al-Wafi, vol. 2, p. 21.
[3]: Al-Wafi, vol. 2, p. 22.
[4]: Wasa’il ash-Shi‘ah, vol. 5, p. 272.
[5]: Al-Wafi, vol. 2, p. 22.
[6]: It is quoted from Misbah ash-Shari‘ah.
[1]: Nur ath-Thaqalayn, vol. 3, p. 204.
[2]: Thawab al-A‘mal, p. 88.
Congregational Prayer {salat al-jama‘ah}, Etc.
point
The religion of Islam has a significant social dimension, and it has relied on and emphasized this dimension in many of its programs through the blessed effects of unity, solidarity and consistency.
The holding of the daily obligatory prayers in congregation is one of these programs.
In this chapter, we shall deal with the importance of congregational prayer {salat al-jama‘ah} and its various effects.
Importance of congregational prayer {salat al-jama‘ah}
Great rewards for congregational prayer have been mentioned in the hadiths, some of which have been cited below:
The Messenger of Allah (S) is reported to have said: “The prayer of one who hears the adhan but does not participate in the congregational prayer of Muslims for no (justifiable) reason at all is worthless. ” [3]
It is stated in a hadith that disparaging congregational prayer is tantamount to disparaging God. [4]
Constant participation in congregational prayer saves a person from becoming a hypocrite {munafiq}. [5] And there are rewards for every step taken toward congregational prayer and the mosque. [6]
The person who goes out of his house to participate in congregational prayer and
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waits in the mosque for it, gets the reward of a person who is engaged in prayer for the entire period. [1]
The more the people present in congregational prayer, the more its reward. This is a statement of the Messenger of Allah (S) who said: “That which is greater (in number) is more beloved by Allah. ” [2]
There is an interesting hadith pertaining to the virtue of congregational prayer, a part of which has been mentioned in treatises on practical laws {risalah al- ‘amaliyyah}. The following is a translation of the whole hadith:
If there is one person {ma’mum} following the prayer leader {imam}, the reward of the prayer (compared to that which is done individually) is 150 times.
For two persons, the reward is 600 times.
For three, the reward is 1,200 times.
For four, the reward is 2,400 times.
For five, the reward is 4,800 times.
For six, the reward is 9,600 times.
For seven, the reward is 19,200 times.
For eight, the reward is 36,400 times.
If the followers and the prayer leader are 10 in all, the reward of the prayer is 72,800.
But if the number of the persons praying exceeds 10, nobody knows its reward except God. [3]
It is mentioned in another hadith that God and the angels love one who loves congregational prayer. [4]
During the time of the Prophet (S) whenever the number of participants in congregational prayer was less, he would search for and inquire about the condition of individuals, saying: “Participation in the dawn {subh} and night {‘isha} prayers is the most difficult of all
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things for hypocrites. ” [1]
The Holy Qur’an has also mentioned laziness and languidness at the time of prayer as one of the descriptions of the hypocrites. [2] Waking up early and attending congregational morning prayer while coming from a reasonable distance during the cold or warm season is a sign of sincerity in faith and love of God.
Attendance in congregational prayer is not confined to only one place. Wherever the person may be, it is better for him to find the congregational prayer, participate therein and encourage others to do the same.
Concerning the importance of congregation {jama‘ah}, the Messenger of Allah (S) said: “A single prayer in congregation is better than forty years of prayer at home. ” He was asked: “Is it one day of prayer? ” He said: “No, it is a single prayer. ” [3]
And the Prophet (S) also said: “The rows of congregational prayer are like rows of angels on the fourth level of heaven. ” [4]
The first congregational prayer to be held was under the leadership {imamah} of the Messenger of Allah (S) and with the participation of Hadhrat ‘Ali (‘a) and Ja‘far at-Tayyar (brother of Hadhrat ‘Ali). When Abu Talib saw his son ‘Ali (‘a) standing behind the Prophet (S) in prayer, he said to his other son, Ja‘far: “Go, follow the Prophet. ” This congregation of three persons was held after the revelation of the verse, “Fa’sda‘ bima tu’mar” which issued the order of openly propagating Islam. [5]
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[3]: Wasa’il ash-Shi‘ah, vol. 5, p. 375; Kanz al-‘Ummal, vol. 8, hadith 22799.
[4]: Man La Yahdhuruh al-Faqih, vol. 1, p. 377.
[5]: Mustadrak al-Wasa’il, vol. 1, p. 488.
[6]: Kanz al-‘Ummal, vol. 8, hadith 22815 (a hadith from the Prophet of Islam (S) ).
[1]: Kanz al-‘Ummal, vol. 8, hadiths 22818, 22827.
[2]: Kanz al-‘Ummal, vol. 8, p. 258.
[3]: Mustadrak al-Wasa’il, vol. 1, p. 487; Imam Khomeini, Tawdhih al-Masa’il, Issue 1400.
[4]: Mustadrak al-Wasa’il, vol. 1, p. 488.
[1]: Kanz al-‘Ummal, vol. 8, p. 256.
[2]: Surah an-Nisa’ 4: 142: “When they (hypocrites) stand up for prayer, they stand up lazily, showing off to the people and not remembering Allah except a little. ”
[3]: Mustadrak al-Wasa’il, vol. 1, p. 488.
[4]: Ibid.
[5]: Mustadrak al-Wasa’il, vol. 1, p. 689; Wasa’il ash-Shi‘ah, vol. 5, p. 373.
Effects of congregational prayer
point
In addition to the abundant rewards mentioned, observance of religious obligations in the form of
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congregation has also ample positive effects on the individual and collective life of the Muslim ummah. Some of these effects are mentioned below:
1. Spiritual effects
The greatest spiritual effect of congregational prayer is the divine rewards mentioned. It is narrated that one night, ‘Ali (‘a) was busy in worship till dawn. As dawn {subh} prayer arrived, he said the obligatory prayer individually and rested.
As the Messenger of Allah (S) did not see him in the congregation for the dawn prayer, he went to his house. Hadhrat Fatimah (‘a) said that ‘Ali’s (‘a) night vigil was the reason for his failure to attend the congregational dawn prayer. The Prophet (S) said that the reward not earned by ‘Ali (‘a) for not attending the congregational dawn prayer is more than the reward for the whole night of worship. [1]
The Messenger of Allah (S) has said: “If I pray the dawn prayer in congregation, it is more lovable for me than night vigil and worship till morning. ” [2]
It is for these merits and rewards that if the number of persons praying exceeds 10, the reward of one rak‘ah cannot be written by the angels if all the skies were sheets of paper, the seas pens, and the trees ink. [3]
2. Social effects
Congregational prayer is a prelude to unity among the ranks, closeness of hearts, and promotion of the spirit of brotherhood. It is a kind of informal attendance check, and the best way of identifying individuals.
Congregational prayer is the largest, purest and most economical gatherings in the world.
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It is a sort of free-of-charge meeting, familiarity with each other’s problems, and a platform for social cooperation among Muslims.
3. Political effects
Congregational prayer is a symbol of the power of Muslims, closeness of hearts and their solidarity in their unity of purpose.
It eliminates discord, strikes fear in the hearts of enemies, upsets hypocrites, and is a thorn in the eyes of the malevolent.
Congregational prayer is a demonstration of presence on the scene, and the link between the Imam and the ummah.
4. Moral and Educational Effects
In congregational prayer, individuals stand in a single row, setting aside all distinctions of position, race, language, wealth, etc. Purity and sincerity of affection toward fellow human beings is aroused. Meeting one another in rows of worship, makes believers experience a sense of belonging that engenders courage, power and hope.
Congregational prayer creates a sense of order and discipline, alignment, and time-consciousness.
It effaces the spirit of individualism, schism and isolation, while engendering a sense of struggle against arrogance and selfishness.
Congregational prayer teaches unity of expression, direction, objective, and leadership. And since the most pious, meritorious and knowledgeable person must be the one to lead the congregation, it is a kind of training and promotion of knowledge, piety and justice.
Congregational prayer gets rid of rancor, resentments and suspicions between individuals and elevates the level of knowledge, servitude and humility among those praying.
It is because of all these effects that congregational prayer has been much enjoined. Even when a blind man requested exemption from going to the mosque,
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the Prophet (S) said to him: “Tie a rope from your house to the mosque and with its help you will arrive at the mosque (and return home afterward). ” [1] The Messenger of Allah (S) did not even permit blind men to abandon congregational prayer. [2]
On the contrary, the harsh treatment of those who do not give importance to congregational prayer is another sign of its importance.
It is stated in the hadiths that one should not give a woman in marriage to such people [3] nor introduce them to any body. [4]
The Leader of Congregational Prayer
point
In congregational prayer, the person standing in front, leading the people is called the imam. Some also call him the ‘leader’. In the sociopolitical system of Islam, the one who is in charge of leading a group must possess a set of virtues and merits so that his merits also serve as an inspiration to others. In congregational prayer, the imam must be above the rest in knowledge, action, piety, and justness.
We read in hadiths: “Place in front the most virtuous among you” [5] and “the best among you” and follow him. [6]
There are a lot of hadiths in this regard some of which are quoted below:
The leader of the congregation must be one whose faith and commitment the people trust. [7]
Imam as-Sadiq (‘a) said: “The imam of the congregation is one who leads you toward God. So, be aware of whom you are following. ” [8]
Abu Dharr al-Ghaffari said: “Your imam is your intercessor {shafi‘} on the Day of Resurrection. So, do not let your
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intercessor be among the ignorant and transgressing. ” [1]
Following unknown individuals and those who have extreme views with respect to religion or Imamate has been forbidden. [2] Individuals in society who have received lashes for committing an open sin, or are illegitimate children cannot become an imam of the congregation. [3]
The imam of the congregation must be accepted by people; otherwise, the prayer will not be accepted by God. [4]
On the exegesis {tafsir} of this noble verse,
﴿ خُذُواْ زِینَتَکُمْ عِنْدَ کُلِّ مَسْجِدٍ ﴾
“Look to your adornment at every place of worship,” [5]
Imam as-Sadiq (‘a) said: “The adornment of a place of worship {masjid} is the worthy leader of the congregation. ” [6]
Of course, wearing clean clothes, and applying perfume are also mentioned in some traditions as “the adornment of the place of worship”.
Imam al-Baqir (‘a) said: “The imam of the congregation must be from among the learned scholars. ” [7]
The Messenger of Allah (S) said: “Anyone who stands in prayer behind a learned imam is like standing behind me and Hadhrat Ibrahim in prayer. ” [8]
The imam of the congregation must take into account the weakest one among the congregation and he must not conduct a lengthy prayer. [9]
From this set of hadiths, the sensitive position of the leader of congregational prayer can be realized.
Selection of Congregational Prayer Leader
Superiority and preeminent virtue compared to the rest is a requisite for the leader of the congregation. If there is more than one person worthy to be followed, the traditions mention some conditions which teach us to incline toward certain values to choose the best. Among these
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conditions are the following:
1. The one whose pronunciation and recital is better;
2. The one who is foremost in the migration {hijrah};
3. The one who has more knowledge of religion and is more learned;
4. The one who is older;
5. The one who is more familiar with the Qur’an;
6. The one who is more handsome and good-looking. [1]
7. The host has precedence over the guest in leading the congregation; and.
8. The permanent imam of the congregation has precedence over the one who is new to the mosque.
Among the merits, the issue of being more knowledgeable has been given the most emphasis. This state of being learned and knowledgeable is a condition and advantage in all cases pertaining to leadership and headship.
It is stated in a hadith, thus: “If someone is assuming the post of leadership in a congregation in which there is a person more knowledgeable than him, that congregation till the Day of Resurrection will be in a state of downfall and disgrace. ”
Of course, as stated in a hadith earlier, the imam of the congregation must be accepted by the people. This acceptability is acquired through knowledge, purity, justness, humility, and good manners.
It must not be forgotten that sometimes, with the aim of striking a blow to Islam and the ‘ulama’, the enemies and hypocrites try to tarnish the image of a congregational leader through rumor, calumny and lies in order to isolate him. The vigilance of the people is the antidote to this satanic plot. One must not stand
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[1]: Safinah al-Bahar, vol. 1, under the word “jama‘ah” {congregation}.
[2]: Kanz al-‘Ummal, vol. 8, hadith 22792.
[3]: Imam Khomeini, Tawdhih al-Masa’il, Issue 1400.
[1]: Wasa’il ash-Shi‘ah, vol. 5, p. 377.
[2]: Kanz al-‘Ummal, vol. 8, p. 255.
[3]: Safinah al-Bahar, vol. 1, under the word “jama‘ah” {congregation}.
[4]: Ibid.
[5]: Man La Yahdhuruh al-Faqih, vol. 1, p. 377.
[6]: Ibid.
[7]: Mustadrak al-Wasa’il, vol. 1, p. 490.
[8]: Wasa’il ash-Shi‘ah, vol. 5, p. 416.
[1]: Al-Wafi, vol. 2, p. 177.
[2]: Mustadrak al-Wasa’il, vol. 1, p. 491.
[3]: Ibid.
[4]: Mustadrak al-Wasa’il, vol. 1, p. 492.
[5]: Surah al-A‘raf 7: 31.
[6]: Nur ath-Thaqalayn, vol. 2, p. 19.
[7]: Mustadrak al-Wasa’il, vol. 1, p. 492.
[8]: Ibid.
[9]: Man La Yahduruh al-Faqih, vol. 1, p. 381.
[1]: Al-Wafi, vol. 1, p. 177, Wasa’il ash-shi’ah, vol. 5, p. 419.
in a congregational prayer behind a person who has lost his popularity through transgression, sin and bad manners, but behind a person whose popularity might have diminished through the evil plots of enemies!
Justness of Congregational Prayer Leader
Justness is an important condition for the congregational prayer leader.
Justness has been defined in the books on jurisprudence. Imam Khomeini (may his soul be sanctified) , who is one of the distinguished jurists {fuqaha}, says: “To be just {‘adil} is an inner state of being that keeps the person away from committing major sins, and the repetition and persistence in the commission of minor sins. ” [1]
Purity, piety and avoidance of sin are among the signs of justness. In view of the importance of this characteristic in the Islamic system, Islamic jurisprudence, and the Constitution, the possession of this merit is a requisite for the high-ranking officials and holders of sensitive posts. Besides, important works of the country and affairs of the people must be undertaken by just individuals.
Let us draw our attention to some of the cases in which justness is a requisite:
In devotional matters, congregational prayer leader must be just.
In politico-religious affairs, such as Friday congregational prayer, the person who delivers the sermon {khutbah} and lead the prayer must be just.
In politico-legal issues, such as representation in the Majlis (Parliament) and the enactment of laws, the opinion of just jurists under the rubric of “Council of Guardians” {shura-ye negahban} is indispensable.
In legal questions, the granting and acceptance of rights must be done with the testimony of just individuals.
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In penal issues, the implementation of Islamic hudud [1] and punishment of the iniquitous and guilty is possible if just individuals bear witness to their offences and crimes.
In economic matters, the public treasury must be in the hands of just individuals.
In socio-cultural affairs, the dissemination and airing of news must be done by just people, and the news spread by a transgressor {fasiq} should not be trusted, unless due investigation and inquiry has been carried out.
In military issues, the commander-in-chief must have leadership qualities, a requisite of which is justness.
Therefore, to be just is one of the key pillars of the political system in Islam. It is indispensable in the designation of social responsibilities, and the management of life’s affairs.
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[1]: Imam Khomeini, Tahrir al-Wasilah, under the discussion on the congregational prayer leader.
[1]: In Islam the term hadd (pl. hudud) applies to punishments decreed for commission of certain crimes such as murder, stealing, etc. The limit of these punishments is specified by the sacred law. {Trans. }
Means of Recognizing Justness
It is true that being just and avoiding sin are personal to individuals and inner qualities of character, but it is possible to detect these virtues through outward signs in the life and actions of individuals. The traditions point out some criteria, the existence of which makes a person worthy of being regarded as just.
Imam as-Sadiq (‘a) was asked, “Who is just {‘adil}? ” He said: “It is he who keeps his eyes away from those who are not mahram {individuals whom he could marry}, his tongue from sin, and his hands from inequity. ” [2]
In a hadith, the Messenger of Allah (S) describes a just and generous person in this manner: “He who does not commit inequity with people in his dealings, does not tell lies in his speech, and does not break his
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promises, is among those whose piety is perfect and whose sense of justice is manifest. ” [1]
Imam as-Sadiq (‘a) was asked: “How can we identify the just person? ” He said: “The just person is he who is modest and chaste; who does not draw himself toward sin in eating, speech and carnal desire; who shuns major sins such as adultery {zina}, usury {riba}, intoxicants, fleeing from jihad (which have all been explicitly forbidden by the Qur’an) ; and who does not desist from attending the congregation of Muslims except under justifiable circumstances. Such a person is just and it is unlawful for people to question his shortcomings and to malign him. ” [2]
We read in another hadith, thus: “Be optimistic about the person who performs his five daily obligatory prayers in congregation and accept his testimony. ” [3]
Perhaps, what the jurists are expressing as the “outward goodness” with respect to justness is that his presence in ceremonies and congregations of Muslims and his absence from centers of corruption and indecency persuade people to trust him, and in this manner he is recognized as a just and good person.
Regarding just women, Imam al-Baqir (‘a) says: “The fact that she observes the Islamic dress code {hijab} and belongs to a respectable family, obeys her husband, and shuns unscrupulous acts and unpleasant gestures shows that she is just {‘adil}. ” [4]
In some traditions, transgressors {fasiqun} are identified as those who receive lashes in public because of their open abominable sins, or those who are known among the people for their wickedness
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and impiety, or those who are suspected of something bad. [1]
Of course, the justness of a person does not mean that he never commits sin throughout his life because this quality is only true with respect to the prophets {anbiya’} and infallible saints {awliya’} (‘a) , but the fact that he has not been seen committing major sins is enough to regard him as just.
The fact should not remain unsaid that if a person does not consider himself just and even declares so to the people, but the people recognize him as just and pious, he can be the leader of congregational prayers and the people can follow him. If the people are inclined to follow him he must not refuse. [2]
If after the congregational prayer, it becomes known that the imam of the congregation is not a just person, the prayers performed by following him in the congregation are valid and there is no need to repeat them. [3]
Why some people do not participate in congregational prayers?
Notwithstanding all those rewards and effects of congregational prayer, some people are deprived of this great blessing. It is regrettable to observe that they do not give importance and pay heed to it. Even those who are in the neighborhood of a mosque do not attend the congregation of Muslims. Sometimes, lamentably and painfully, the mosques are empty.
There are various reasons why people do not participate in congregational prayers. Some are really excused and their reasons are justifiable, but in most cases, invalid excuses are presented. A survey of such reasons
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and excuses is presented:
Some people are unaware of the rewards for attending congregational prayer.
On account of the unpleasant behavior of some worshippers in the mosque, some people do not give importance to congregational prayer.
There are some who take the bad behavior of the congregational prayer leader as the reason for not attending, considering it as contrary to the quality of justness required for an imam.
Some people refrain from participating in congregational prayer because of the difference of their political views with that of the imam on certain subjects, figures, etc.
Some individuals are deprived of great rewards for attending the congregational prayer owing to their socio-economic preoccupations and daily undertakings.
Some are discouraged because of the lukewarm treatment of the people in the mosque, and thus, they no longer go there.
There are those who associate the shortcomings of the imam’s kith and kin to him and thus, they do not accept him as imam.
Some people regard their participation in congregational prayer as contributing to the increasing popularity of the imam and thus, they refrain from doing so without substantiating the unjustness of the imam.
Out of arrogance, there are people who are not willing to participate in congregational prayer under the leadership of a young or poor person in spite of his being sincere, committed and meritorious.
There are also those who are lazy and self-indulgent, and in the acts of worship they are languid and indolent. They treat congregational prayer as a ‘burden’ instead of an ‘obligation’ and they
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seldom desist other works to join other Muslims in prayer.
Some individuals avoid the mosque because of the longevity of congregational prayer.
Some do not participate in congregational prayer because they do not like the guardians or caretakers of the mosque.
These are just some of the reasons why some people do not participate in congregational prayer.
As you must have observed, most of these reasons are unjustifiable excuses.
If the religious awareness and growth of people reaches the point where they set aside the abovementioned factors; and with sincerity and solidarity, sit together in well-ordered lines; pay attention to the great rewards of congregation; do not regard the imam’s bad gesture as inconsistent with his justness; not associate the sins of his relatives with him; and take into account the abundant blessings and positive effects of this “religious gathering”, a flourishing of the mosques will be observed, and the ‘thinness’ of congregational prayers will vanish.
Of course, the intellectual and moral competence of the imam, the warm and educational atmosphere of mosques, the worthy and respectful behavior with congregational prayer participants, particularly the youngsters and adolescents, could play an important role in attracting them to the mosque—the Muslims’ center of spirituality and unity. The involvement of the cultural, propagational, and educational officials of the country is also crucial in this context.
If coaches, teachers and parents themselves participate in congregational prayers, pray in the presence of their pupils and children, or go to the mosques, they will serve as an inspiration
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for them.
If only schools were built near the mosques, it would facilitate the pupils’ participation in congregational prayers.
Traveler’s prayer
point
Prayer is a very important obligatory act, the performance of which can never be suspended by a person—even while traveling, in sickness, on the battlefield, on the verge of drowning, etc. Of course, according to particular circumstances, prayer will assume different forms, but it will always be obligatory on man.
While traveling, the Muslim must be heedful of his prayers. Whether in a train or bus, in cold or warm weather, having ample time or in a hurry, he should not treat prayer as insignificant and forget to perform it. When the bus or train stops for prayer or food, one must not miss the opportunity of offering his prayer. And if the vehicle does not stop, he needs to request the driver to stop for a short while.
Conditions for shortened {qasr} prayer
Throughout his journey, the traveler {musafir} has to shorten {qasr} his four-rak‘ah prayers, subject to the following eight conditions: [1]
First: His travel must not be less than eight farsakhs [2] as defined by religious law.
Second: He should intend at the time of the commencement of the journey, to cover a distance of (at least) eight farsakhs.
Third: He should not change his mind (of covering the abovementioned distance) while on his way.
Fourth: He does not intend to pass through his home town and stay there, or to stay at some place for 10 days or more, before he reaches a distance of eight farsakhs.
Fifth: He should not
travel for haram activity and his travel must not be for the commission of sin.
Sixth: He should not be a nomad, who roam about in the deserts (and temporarily stay at places where they find food for themselves, and fodder and water for their animals, and again proceed to some other place after a few days halt).
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[2]: Bihar al-Anwar, vol. 75, p. 248.
[1]: Bihar al-Anwar, vol. 67, p. 1.
[2]: Al-Istibsar, vol. 3, p. 12.
[3]: Wasa’il ash-Shi‘ah, vol. 18, p. 291.
[4]: Al-Istibsar, vol. 3, p. 13.
[1]: Wasa’il ash-Shi‘ah, vol. 18, p. 295.
[2]: Jawahir, vol. 13, p. 277; Tahrir al-Wasilah, vol. 1, under the discussion on the qualifications of the congregational prayer leader.
[3]: Tahrir al-Wasilah, vol. 1, under the discussion on the qualifications of the congregational prayer leader.
[1]: Each of these conditions has detailed issues whose explanations must be sought from the books on practical laws.
[2]: Farsakh: a unit of distance equivalent to approximately 5. 5 kilometers. {Trans. }
Seventh: His profession should not be traveling (that is, his work involves traveling; or that traveling is the means of his subsistence, like the camel rider, driver, herdsman, and sailor).
Eighth: He should reach the limit of tarakhkhus, [1] that is, at a point beyond which traveling begins.
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[1]: Hadd at-tarakhkhus: the point away from the boundary of a city whose inhabitants cannot be seen and from where the city’s call to prayers {adhan} cannot be heard. See Imam Khomeini, Tawdhih al-Masa’il.
Ten days of stay
If a person intends to stay for 10 days or more at a certain place while traveling, he should perform his prayers in full (not shortened).
If his true intention is to stay for less than 10 days, he cannot outwardly intend for 10 days of stay and thus pray in full.
If prior to the passing of 10 days, the person changes his mind for some reasons and decides to return home, he should pray in full during the remaining days of his travel.
If a person reaches his hometown {watan} during his journey, and makes a stopover there, he should offer full prayers as long as he stays there, unless he changes his place of residence and has no intention to return to his hometown.
The person’s place of birth is his original hometown {watan} unless he migrates from there. The other place chosen by the person to
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stay permanently is regarded as his adopted hometown. If a person is living in two places, both places are considered as his watan. So long as the person has no intention of staying permanently in a certain place other than his hometown, that place cannot be treated as his watan unless, without the intention of staying there, the people consider it as his hometown, because of his long stay.
Anyone whose profession is traveling (such as drivers, pilots, etc. ) or whose occupation is related to traveling, and as such is always traveling, he should perform his prayers in full. [1]
A traveler can offer either shortened or full prayers in four places:
(1) Masjid al- Haram (in Makkah) ;
(2) Masjid an-Nabi (in Medina) ;
(3) Masjid al-Kufah (in Kufah, Iraq) ; and
(4) The shrine of the Doyen of the Martyrs (‘a) , and the mosque attached to it (in Karbala’, Iraq). [2]
In these places, in order to obtain more bounties, a traveler can offer his prayers in full.
Compensatory {qadha} prayer
Prayer is among the duties of man toward his Creator and to offer so is incumbent upon the obliged person. A person, who does not offer his obligatory prayer on its prescribed time for any of the following reasons; such as forgetfulness, unconsciousness, intoxication, the lack of opportunity, being under compulsion, out of heedlessness, committing sin, is offered, but later discovered that it was invalid {batil}, must offer compensatory {qadha} prayer.
Of course, the ladies who have to miss the daily prayers, or any other obligatory prayers, due to
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haydh [1] or nifas, [2] do not need to offer any qadha for them.
Anyone who has to offer qadha prayer should not abandon it totally though it is not obligatory to offer it immediately.
So long as man is alive, though he is excused from offering his prayers, another person cannot offer them afterward as qadha.
Qada prayer may be performed in congregation and it is not necessary for the participants in the congregation to say qadha prayer for an identical prayer. For example, one may say qadha prayer for the dawn {subh} prayer in the congregation for maghrib and ‘isha’ prayers, or vice versa.
The prayer that has not been offered in the past, should be performed in qadha in the same manner in terms of the number of rak‘ahs. For example, a person who is traveling should offer the qadha for a four-rak‘ah prayer in full. And if while traveling, a person misses his noon {zuhr} prayer, in his hometown he should offer its qadha in a shortened manner, i. e. in two rak‘ahs instead of four. [3]
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[1]: For more detail, see the books on practical laws.
[2]: Imam Khomeini, Tawdhih al-Masa’il, Issue 1357.
[1]: Haydh: bleeding during a menstrual cycle. {Trans. }
[2]: Nifas: bleeding of a woman after childbirth. {Trans. }
[3]: For familiarity with detailed issues about the prayer of a traveler and qadha prayer, see Imam Khomeini. Tawdhih al-Masa’il.
Other Prayers
point
So far, daily recommended {mustahabb} and nawafil prayers, post-prayer devotional acts {ta‘qibat}, prayer of a traveler {musafir}, and compensatory {qadha} prayer have been discussed. These two types of prayer are the same daily obligatory prayer under particular circumstances (in travel, or after its appointed time).
There are other prayers, however, some of which are obligatory while others are emphatically recommended {mutahabb mu’akkad}. In order to complete the discussion about prayer, we shall also deal with
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them in brief.
Friday congregational prayer {salat al-jum‘ah}
In the weekly social ceremony of Muslims, Friday congregational prayer {salat al-jum‘ah} occupies a special status. It is not only an act of worship, but also a manifestation of Muslim power and the grandeur of Islam. It increases the awareness of followers of the Qur’an and is considered a “religio-political prayer”.
Regarding Friday congregational prayer, the Holy Qur’an says:
﴿ یَا أَیُّهَا ٱلَّذِینَ آمَنُواْ إِذَا نُودِیَ لِلصَّلوٰةِ مِنْ یَومِ ٱلْجُمْعَةِ فَاسْعَواْ إِلىٰ ذِکْرِ اللهِ وَ ذَرُواْ ٱلْبَیعَ ﴾
“O ye who believe! When the call is made for prayer on Friday, hurry up toward the remembrance of Allah, and leave all business. ” [1]
Manner of offering Friday congregational prayer
During the period of occultation {‘asr al-ghaybah} of Imam al-Mahdi (‘a) , Friday congregational prayer is wajib takhyiri and one has the option to offer the Friday congregational prayer or the noon {zuhr} prayer.
Friday congregational prayer consists of two rak‘ahs and it must be performed in congregation.
Before the prayer, there are two obligatory sermons {khutbayn} in which the khatib {the one delivering the sermons} shares socio-political issues with the congregation apart from inviting them to observe piety.
Its appointed time is from the beginning of zuhr up to about an hour after the recital of its adhan and later than that, it is no longer permissible.
The number of persons offering Friday congregational prayer should be at least five, including the imam.
The distance between the two places where Friday congregational prayers are offered should not be less than one farsakh (approximately 3 miles).
It is obligatory {wajib} to listen to
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the sermons of the Friday congregational prayer. Non-participation in the Friday congregational prayer for no reason at all is a sign of hypocrisy {nifaq}.
It is better for the prayer leader in the first rak‘ah to recite Surah al-Jum‘ah after Surah al-Hamd and Surah al-Munafiqun in the second rak‘ah.
The Messenger of Allah (S) has said: “Through the Surah al-Jum‘ah, God has honored the believers. ” Thus, as glad tidings for them, the Prophet (S) has made it his tradition {sunnah} to recite Surah al-Jum‘ah, and as a reproach to hypocrites, he has regarded it necessary to recite Surah al-Munafiqun. [1]
Importance of Friday congregational prayer
point
There are many hadiths which have been narrated in this regard and it is impossible to deal with them here. [2]
The Messenger of Allah (S) has regarded Friday congregational prayer as the Hajj pilgrimage of the poor [3] and as a means of forgiveness of sins.
Friday congregational prayer demonstrates the power of Muslims and is a meeting place of the faithful worshippers.
At the beginning of migration {hijrah}, the Apostle of Allah (S) held the first Friday congregational prayer for the people of Medina laying the foundation of this splendid and constructive gathering.
This prayer has political and administrative dimensions. The khatib and imam of Friday congregational prayer is either the ruler of Muslims or appointed by the leader to assume the post. There are many constructive educational and social blessings and effects this ‘political worship’. Some of them are the following:
1. Cultivating the spirit of fraternity and brotherhood
All people from different places gather in a single prayer ground and sit together, without
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distinction of race and color. Whatever is present in a congregational prayer is far greater and stronger in the Friday congregational prayer—this weekly gathering of Muslims.
2. Formation of the Islamic forces
This act of worship organizes the Muslims around the axis of worship and prayer, and strikes fear in the heart of the enemy as well as thwarts the plots and intrigues of the discord-mongers.
3. Intellectual and political development of the Muslims
According to the exigency of subject matters, the information given during Friday prayer sermons makes the people aware of political issues concerning their country and the world. By familiarizing them with social responsibilities, they tend to have greater participation in the society scene.
4. Enhancing the spirit of collectivity
Friday congregational prayer gathers the scattered drops of human beings into a single ocean, and through mutual communication and acquaintance, everybody acquires the spirit of collectivity, and thus, dissension and individualism gradually vanish.
5. The center for mobilization
The Friday congregational prayer stronghold is the best place to invite people and mobilize them for jihad, defence, solving social problems, and rendering assistance to others. This glorious power of the masses that is formed in the Friday congregational prayer has always been the focus of attention. During the early days of Islam, the Messenger of Allah (S) and the Commander of the Faithful (‘a) used to mobilize the people and dispatch them to the arenas of jihad. [1]
Life conduct {sirah} of the holy saints {awliya’}
The conduct {sirah} of the Messenger of Allah (S) and the infallible Imams (‘a) in relation to Friday congregational prayer bespeaks of its importance and the need to increase efforts for this obligation.
It is recorded in the hadith that
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‘Ali (‘a) said: “During Thursday, do not take medicine that weakens the body. ” He was asked for the reason. He said: “So that it does not hinder you from attending the Friday congregational prayer. ” [1]
Imam as-Sadiq (‘a) says: “The companions of the Prophet used to make preparation for Friday on Thursday because on Friday the time is limited (because of their works). ” [2]
The Commander of the Faithful (‘a) used to free those who were imprisoned on account of debt, accusation, and the like so that they could attend the Friday congregational prayer while their guardians used to guarantee that they would return to the prison cell. The Imam (‘a) also used to allow the imprisoned transgressors {fasiqun}, under guard, to participate in the congregational prayer. [3]
As a token of commemorating Friday congregational prayer and glorifying these rites, ‘Ali (‘a) used to attend the congregational prayer barefooted, holding his shoes with his left hand saying, “This prayer has a special divine status. ” He used to do so out of humility in the presence of the Lord. [4]
Keeping this in view, the importance of this obligatory act becomes clear, and any committed Muslim must not be heedless of attending this politico-religious assembly.
The Imam of the ummah has said: “The Friday congregational prayer which is a demonstration of the sociopolitical power of Islam must be made more splendid and substantial. The great and dear nation should keep this Islamic fortress as majestic and splendid as possible so that by its
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blessing, plots of traitors and intrigues of corruptors would be thwarted. ” [1]
‘Id prayers
Islamic occasions are a means of reminding Muslims to remember God, the Exalted. For most of these occasions, special supplications and prayers have been mentioned.
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[1]: Surah al-Jum‘ah 62: 9.
[1]: Mizan al-Hikmah, vol. 5, p. 426.
[2]: See Bihar al-Anwar, vol. 89, p. 122; Wasa’il ash-Shi‘ah, vol. 5, p. 1; Man La Yahdhuruh al-Faqih , vol. 1, p. 409; Kanz al-‘Ummal, vol. 7, p. 707; vol. 8, p. 368.
[3]: Bihar al-Anwar, vol. 89, p. 199, under the title al-Jum‘ah, Hajj al-Masakin.
[1]: For information about the Friday congregational prayer, see the booklet, Namaz-e Shokuhmand-e Jum‘eh {The Splendorous Friday Prayer} published by the Qum-based Dar Rah-e Haqq Institute.
[1]: Wasa’il ash-Shi‘ah, vol. 5, p. 47.
[2]: Wasa’il ash-Shi‘ah, vol. 5, p. 28.
[3]: Mustadrak al-Wasa’il, vol. 6, p. 27.
[4]: Bihar al-Anwar, vol. 86, p. 255.
[1]: Sahifeh-ye Nur, speech dated Shahrivar 21, 1358 AHS.
Salat al-‘id is the prayer consisting of two rak‘ahs which is offered on ‘Id al-Fitr and ‘Id al-Qurban.
Contrary to other celebrations and festivities which are associated with heedlessness, self-indulgence and sensual desires, Islamic festivity is accompanied by prayer, supplication, alms-giving and charity, washing {ghusl} and purification, etc. Now, we shall briefly explain the prayer of these two festivals:
‘Id al-Fitr Prayer
On the first day of the lunar month of Shawwal, which is ‘Id al-Fitr, one must offer prayer in gratitude for a whole month of worship and fasting. During the time of the presence of the infallible Imam, this prayer is obligatory and must be performed in congregation, but in our time it is mustahabb.
It can be offered from sunrise of the day of ‘Id up to midday, but performing it earlier in the day is recommended.
In the first rak‘ah, after the recital of Surah al-Hamd and another surah, one must recite takbir {“Allahu akbar”} five times and perform qunut after takbir. In the qunut any supplication may be recited, but it is better to recite the supplication, “Allahumma ahl al-kibriya’i wa’l-‘azamah…”
There are four takbirs in the second rak‘ah, and after each takbir, qunut is required.
Because of the peculiar spirituality it possesses, the ‘Id al-Fitr prayer makes hearts aware of God and creates a state
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of repentance, followed by asking for forgiveness. It is recommended {mustahabb} for a person to take a bath, recite a particular supplication and pray in an open space.
Imam ar-Rida (‘a) says: “God has made this day as a day of festivity so that the Muslims can gather together and glorify Him for His blessings and favors. Thus, this day is a day of festivity, of fraternal gathering, alms-giving, spiritual delight, and benediction. ” [1]
In this noble hadith, the philosophy of the prayer and festivity {‘id} has been stated under the following headings:
(1) fraternal gathering;
(2) alms-giving and attending to the poor;
(3) dutifully inclining toward God; and
(4) humbly entreating the Lord.
All of these refer to the spiritual and mystical dimension of the said prayer and religious rites, as well as the social effects and benefits which the people obtain. By giving their zakat al-fitr, [2] the people provide sustenance to the poor and needy. In another dimension, attention is diverted toward the deprived ones, ‘Id al-Fitr is regarded as the “feast of the poor”.
In addition to sociopolitical effects of this glorious annual gathering, it is a symbol of the power and glory of the Muslim ummah. [3]
Divine gift
The main thing which can be requested from God in this prayer is forgiveness and mercy as well as the acceptance of worship. This is the best gift that God grants to the worshippers who have fasted.
Imam al-Baqir (‘a) says: “The Messenger of Allah (S) said that whenever the first day of Shawwal (i. e. , ‘Id al-Fitr) arrives,
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a caller from God cries out, “O believers! Hurry to get your gifts”. ” Then, the Imam (‘a) turns toward Jabir and says: “O Jabir! The gifts of God are not like the gifts of kings… Today is the day of (divine) gifts! ” [1]
‘Id al-Fitr as a scene of the Day of Resurrection {qiyamah}
One of the educational and constructive effects of ‘Id al-Fitr prayer is that in the said gathering for supplication and entreating in open space, man is reminded of God, the Day of Resurrection and his need of divine mercy, while the scene of the Day of Resurrection comes into view. Remembering the Day of Resurrection on that day is enjoined by the Commander of the Faithful (‘a).
It is recorded in the hadith that on a certain ‘Id al-Fitr, the Commander of the Faithful (‘a) said to the people in a sermon: “O people! This day of yours is the day when the good ones shall receive reward. On this day, the evil-doers shall be in loss.
This day is the day most similar to your resurrection. Your coming out from your houses and going to the prayer ground calls to mind your coming out of your graves. Your waiting for the prayer reminds us of the gathering in the Presence of God on the Day of Resurrection. Your returning home after the prayer is reminiscent of your return to your dwelling, either in paradise or hell. ” [2]
On a certain ‘Id al-Fitr, Imam al-Mujtaba (‘a) came across some people who were busy laughing and playing. The Imam (‘a)
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said to his companions: “God has made Ramadhan as a ground to compete in obtaining His mercy and pleasure. Some are ahead while others are left behind. What is sorrowful is that on this day of reward, the latter are busy laughing and playing. ” [1]
‘Id al-Adhha prayer
The tenth day of Dhu’l-Hijjah is ‘Id al-Qurban (or al-Adhha). It is one of the most auspicious festivities of Islam, with specific practices and supplications. One of them is the ‘Id al-Qurban prayer. Like the ‘Id al-Fitr prayer, it consists of two rak‘ahs. It is also offered in the same manner, at the same time, and under the same conditions.
Whether on the day of ‘Id al-Fitr or ‘Id al-Qurban, takbirs are to be recited before and after the prayer (in the case of ‘Id al-Qurban, up to ten takbirs after the ‘Id al-Qurban prayer) , which all contain the glorification of God, monotheism, His greatness, and our gratitude for His blessing of guidance. [2]
In the qunut of the ‘Id al-Adhha prayer, as in the previous ‘id prayer, it is better to recite the supplication, “Allahumma ahl al-kibriya’i wa’l-‘azamah…” [3] In this supplication, we recognize and remember God through His greatness, omnipotence, clemency, mercy, and forgiveness. For the sake of this great day which is a day of festivity for the Muslims and a source of nobility and pride for the Prophet and his descendants (‘a) , we beseech God to send salutations to Muhammad and his progeny (‘a) and to benefit from His blessings and good things.
The
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statement made in this supplication is the most comprehensive request that may be asked from God. We request the following from God:
O God! Include me in whatever goodness You bestowed on this day upon Muhammad and his progeny.
And also take away from me whatever evil You took away from Muhammad and his progeny.
O God! I ask You for the best of things which Your righteous servants have asked of You.
And I seek refuge in You from whatever evil Your righteous servants have sought refuge in You!
‘Id prayer as a prerogative of the leader
In Islam affairs pertaining to Friday and ‘Id congregational prayers are among the posts designated to the rightful government and Islamic leadership. If oppressive powers assume the posts to advance their own objectives, it is an act of usurpation.
Even designating individuals to conduct the Friday and ‘Id congregational prayers and the Hajj pilgrimage is one of the prerogatives and functions of the government and guardian of the affair {wilayah al-amr}. Therefore, such affairs being in control of the unworthy individuals is mournful for the progeny of Muhammad (S). In a hadith Imam al-Baqir (‘a) has pointed to this fact: “There is no ‘Id al-Adhha or ‘Id al-Fitr for Muslims in which the grief and sorrow of the progeny of Muhammad are not aggravated and revived. ” The Imam (‘a) was asked about the reason and he said: “It is because on that day the Ahl al-Bayt could see their rights in the hands of others! ” [1]
And which state of being oppressed is graver for the
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infallible progeny than the fact that even the Islamic festivities are sorrowful for them, as they remind them of the usurpation of their rights and the deviation of the leadership of society!
Salat al-Ayat {Prayer for the Signs}
Some phenomena occurring in nature have uncommon characteristics which create fear among people, and at times, bring about superstitious and polytheistic ideas in the minds of the ignorant and heedless.
It is the duty of religions with heavenly origins to draw minds toward the original factors of these phenomena and prevent mental deviation.
In Islam a particular prayer has been made obligatory for such phenomena, so that the people turn their attention toward God, the Creator of the universe, and regard His power as the source of these changes and occurrences. This prayer is called Salat al-Ayat {Prayer for the Signs} because it is offered at the emergence of natural events which are divine signs and symbols in the world.
We read in the books on practical laws that salat al-ayat is obligatory upon the occurrence of the following phenomena:
(1) solar eclipse {kusuf};
(2) lunar eclipse {khusuf};
(3) earthquakes, and
(4) thunder and lightning, and black and red winds that frighten most people. [1]
Salat al-Ayat as a lesson on monotheism {tawhid}
The occurrence of such events was considered by the narrow-minded ones as a sign of nature’s wrath and gods’ anger. Since they were unaware of the nature and causes of these events, they used to be heedless of God and focus their attention to lifeless nature. In particular, the sun- and moon-worshippers had their own - Page191 - The Radiance of the Secrets of Prayer
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[1]: Wasa’il ash-Shi‘ah, vol. 5, p. 141; Man La Yahdhuruh al-Faqih, vol. 1, p. 522.
[2]: Zakat al-fitr: a specified type of religious dues paid by the worshippers when they complete the fasting in the month of Ramadhan. {Trans. }
[3]: The ‘Id prayer that Imam ar-Rida (‘a) wanted to offer but Ma’mun prevented it as he was afraid, and the ‘Id prayer held in Qaytariyyah, Tehran during the first march rally of the Islamic Revolution in which Shahid Mufatteh mobilized our nation to form a great movement, were indicative of the sociopolitical dimension of this splendid gathering.
[1]: Wasa’il ash-Shi‘ah, vol. 5, p. 140; Man La Yahdhur, vol. 1, p. 511.
[2]: Wasa’il ash-Shi‘ah, vol. 5, p. 141.
[1]: Man La Yahdhuruh al-Faqih, vol. 1, p. 511.
[2]: “Allahu akbar, la ilaha illallah, wa’llahu akbar, Allahu akbar wa lillahi’l-hamd, Allahu akbar ‘ala ma hadana. ” See Mafatih al-Jinan; Tawdhih al-Masa’il.
[3]: See Mafatih al-Jinan; Books an practical laws.
[1]: Man La Yahdhuruh al-Faqih, vol. 1, p. 511.
[1]: We shall deal later with some pertinent issues.
superstitious ideas.
Offering salat al-ayat
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is meant to draw the attention toward the Primary Source of creation and natural changes, viz. God the Exalted. It also gives a lesson on monotheism {tawhid}.
It is narrated that there was a solar eclipse when Ibrahim, a son of the Prophet (S) died in childhood. The people started saying that the loss of the Prophet’s (S) male offspring was the reason behind the solar eclipse. In a bid to correct the wrong notions and assumptions, the Apostle of Allah (S) mounted the pulpit {minbar} and after praising and extolling God, he said: “O people! The sun and moon are among the signs of Allah.
They run on their respective courses by His command and they are subservient to Him. Eclipses take place not on account of the death or life of anyone. So, if there is a solar or lunar eclipse, you offer a prayer. ” After this speech, he went down from the pulpit and along with the people he offered a prayer for the eclipse. [1]
We can learn two lessons from this behavior of the Prophet (S):
One lesson is that the Prophet (S) first enlightened minds about natural phenomenon and then performed a prayer for the natural signs. It implies that proper understanding and correct thinking are more important than worship and prayer.
The other lesson is that since he was a man of God and a true messenger, he spoke the truth and drew the people’s attention toward God. On the contrary, the deceivers and demagogues
would perhaps take advantage of such an event to draw attention toward themselves. They would analyze and interpret even the natural happenings for their selfish desires.
Imam as-Sadiq (‘a) narrated that his father said: “Earthquakes, solar and lunar eclipses, strong and dreadful winds, are among the signs of the Day of Resurrection. Whenever you happen to witness them, think of the Day of Resurrection, seek refuge in mosques, and stand in prayer. ” [1]
This narration also draws people’s attention from nature to the Lord of nature, and in the end, this ‘God-centeredness’ is completed through prayer.
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[1]: Wasa’il ash-Shi‘ah, vol. 5, p. 144.
[1]: Wasa’il ash-Shi‘ah, vol. 5, p. 145.
Manner of performing Salat al-Ayat
We shall point to only a few issues regarding the Salat al-Ayat. For details, one may refer to books on practical laws.
1. The Salat al-Ayat consists of two rak‘ahs and every rak‘ah has four ruku‘s. In every rak‘ah, after reciting Surah al-Hamd and another surah, one may perform ruku‘ and then rise up, and then recite Surah al-Hamd and another surah, and then perform ruku‘, and continue doing so five times. In every rak‘ah, after the recital of Surah al-Hamd one may also divide a surah into five parts and recite a part of it before ruku‘, and continue doing so five times.
2. Whatever is obligatory in the five daily obligatory prayers such as ritual purification {taharah}, qiblah, etc. is also obligatory in the case of Salat al-Ayat.
3. Offering Salat al-Ayat is an urgent obligation and it must not be delayed. In case of solar and lunar eclipses, one may offer the prayer
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from the beginning of the eclipse. If a person fails to perform the said prayer, he commits a sin, and it is obligatory upon him as long as he is alive, and it is valid whenever he offers it.
4. If natural phenomenon for which Salat al-Ayat is obligatory (such as an earthquake, etc. ) happens in a certain city, it is obligatory upon the inhabitants of that place to offer the said prayer but those in the other places are not obliged.
5. It does not make any difference whether a total or partial eclipse takes place. In both cases, Salat al-Ayat is obligatory.
Salat al-Mayyit {ritual prayer for the dead}
When a Muslim, even if he is a child, dies, prayer is to be performed for his corpse after the ritual bathing {ghusl al-mayyit} and enshrouding {kafan} are done. Although it is called salat al-mayyit {prayer for the dead}, in reality it is nothing more than supplication, because it has no ruku‘, sujud, tashahhud, and salam.
To perform ablution {wudhu} or dry ablution {tayammum}, or taking a bath {ghusl} is not a prerequisite for its performance. The physical purity of the person praying is not also required though it is better to observe all the conditions for prayer.
It is better to perform this rite in congregation.
To offer prayer for the corpse of a Muslim is wajib kifa’i, which means that it is incumbent upon all Muslims, and if a Muslim or a group of Muslims do so, the rest are excused.
This prayer requests mercy and forgiveness
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for the dead one. As such, it is better for the friends and relatives of the deceased and the believers to be informed to participate therein, and pray for him.
This prayer brings mercy to the dead one as well as forgiveness for the sins of the persons praying. [1]
Usually, in offering this prayer certain recommended {mustahabb} supplications and statements are recited. The obligatory things, however, which are necessary for every Muslim to know, are the following:
Salat al-mayyit consists of five takbirs.
After the first takbir, “Ashhadu an la ilaha illallah wa anna Muhammadan rasulullah” {I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah} is recited.
After the second takbir, “Allahumma salli ‘ala Muhammad wa ali Muhammad” {O Allah! Send blessings on Muhammad and the progeny of Muhammad} is recited.
After the third takbir, “Allahumma ’ghfir li’l-mu’minina wa’l-mu’minat” {O Allah! Forgive the believing men and women} is recited.
After the fourth takbir, “Allahumma ’ghfir li-hadha (or li-hadhihi) al-mayyit” {O Allah! Forgive this dead (male or female as the case may be) } is recited.
After the fifth takbir, the prayer is finished.
The person praying for the dead body must face the qiblah and place the corpse in the lying position in front of him in such a manner that the head of the dead body is on the right side of the one praying while the feet are on his left side.
The person praying must not be far from the corpse, but if the prayer
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is in congregation, there is no problem if others are far from the dead body, provided the connection between those who are praying is maintained.
If the prayer for the dead Muslim is not offered (intentionally or out of forgetfulness) , or it is found out later that the prayer offered was invalid, it must be offered near his grave after the burial. [1]
Prayer for rain {salat al-istisqa’}
When divine mercy (rain) is withheld, springs and canals dry up and water scarcity takes place, a prayer is offered for divine mercy and rain. This prayer is called “salat al-istisqa’” or prayer for rain.
This is also a lesson in monotheism, and paying attention to the divine power and mercy, because at the time of draught, famine and water scarcity, nobody can be of help. It is only God who can shower His mercy on the people by sending the dark clouds. God says:
﴿ قُلْ أَرَأَیْتُمْ إِنْ أَصْبَحَ مائکُمْ غَوْرًا فَمَنْ یَأْتیکُمْ بِماءٍ مَعینٍ ﴾
“Say, ‘Tell me, should your water sink down {into the ground}, who will bring you running water? ’” [2]
The scarcity of water and lack of rain in a place is a sign of divine wrath and sometimes due to the sins committed by the people in society. So, attention to God, weeping, beseeching, repenting with humility might be accepted by God and the scarcity of water removed. The prayer for rain is meant to earn the mercy of God.
Reason behind the absence of rain
As indicated above, sometimes, the absence of rain is the result of the sins of people and is a
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sign of divine wrath and chastisement.
The Messenger of Allah (S) has said: “When God is displeased with a community and does not bring chastisement to it, inflation will occur and the lifespan will become shorter; traders will not profit and trees will not bear fruit; rivers will not be full of water and rain will be withheld from people; wickedness will become rampant. ” [1]
In another hadith, Imam as-Sadiq (‘a) has said: “When the rulers and judges practice injustice, rain will not come down from the sky. ” [2]
According to hadiths, besides those mentioned already, prevalence of sins, denial of blessings, obstruction of rights, hoarding, oppression and deception, abandonment of the enjoining of good and the forbidding of evil, non-payment of zakat, are sometimes the reason for the absence of rain. [3]
It is narrated in a hadith that Hadhrat Sulayman (‘a) along with his companions was going out in order to pray for rain. He came across an ant that lifted one of its feet toward the sky, pleading: “O God! We are Your weak creatures and we are not independent of Your provision. So, on account of the sins of the Children of Adam, do not bring us to perdition. ”
Hadhrat Sulayman (‘a) said to his companions: “Go back! Indeed, because of the supplication of others, you shall be satiated! ” [4]
So, one must not be arrogant. Sometimes, because of the request of an ant, God will send down His mercy to His servants. At times, He hears the supplication of even an unbeliever, such
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as Pharaoh, and shower abundant rain. It is stated in a hadith from Imam as-Sadiq (‘a) that the companions of Pharaoh talked about the lowering of water level of the Nile River in his presence, expressing that “This will end in our perdition. ”
Pharaoh asked them to return that day. When the night arrived, he went to the middle of the Nile and raised his hands toward the sky and said: “O God! You are aware that I know that except You, no one can bring down water. So, give water to us. ” The following morning, the Nile River was overflowing with water. [1]
ایمنى دیدند و نا ایمن شدنددوستى کردم، مرا دشمن شدند
ما که دشمن را چنین مى پروریمدوستان را از نظر چون مى بریم؟
They saw security and got insecure.
I tried to befriend them but they turned inimical to Me.
How can We who nurtured the enemy as such
forget the friends? [2]
Manner of performing the prayer for rain
Like ‘Id prayer, this prayer consists of two rak‘ahs and is offered in congregation. The first rak‘ah has five qunuts while the second rak‘ah has four qunuts.
In the qunuts, any supplication may be recited but it is better if the supplication to be recited contains something about request for rain, and before every supplication salawat to the Prophet and his progeny (‘a) should be offered. It is recommended {mustahabb} to recite aloud Surah al-Hamd and another surah.
Since this prayer is for drawing the mercy of the Lord, there are recommended acts {mustahabbat} which demonstrate the, weakness and intense need of the
servants of God and attract divine mercy.
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[1]: Wasa’il ash-Shi‘ah, vol. 2, p. 762.
[1]: For more information, see the books on practical laws.
[2]: Surah al-Mulk 67: 30.
[1]: Man La Yanhdhuruh al-Faqih, vol. 1, p. 524.
[2]: Ibid.
[3]: Tahrir al-Wasilah, vol. 1, p. 245, under “salat al-istisqa’”.
[4]: Man La Yahdhuruh al-Faqih, vol. 1, p. 524.
[1]: Man La Yahdhuruh al-Faqih, vol. 1, p. 526.
[2]: Extract from the poem, “Lutf-e Haqq” {Divine Grace} by Parvin I‘tisami.
Among these acts are the following:
The people must fast for three days and go to the open field on the third day and pray there.
They must gather together in an open space.
They must be barefooted.
They must bring the pulpit {minbar} along with them;
They must let callers to prayer {mu’adhdhin} accompany them.
They must also bring with them the aged, their children and four-footed animals.
They must separate the children from their mothers so as to intensify the crying and wailing.
They should not let the unbelievers with them go outside.
The imam and the people must go to the open space with utmost humility and seriousness and choose a clean place for the performance of prayer. [1]
When the prayer is finished, the imam has to mount the pulpit, and hang his cloak, or place it on his back or shoulder. He has to recite takbir a hundred times aloud. Facing the people on the right, he has to recite “subhan Allah” {glory be to Allah} a hundred times aloud. Then, facing the people on the left, he has to recite “la ilaha illallah” {there is no god but Allah} a hundred times aloud. There is nothing wrong if the people repeat these slogans aloud to win divine mercy and forgiveness.
Thereafter, the imam and the people have to raise their hands in supplication, fervently pray, beseech, and implore. The imam of the congregation has to deliver a sermon and request God for
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rain. It is better for him to recite the sermons transmitted from the Infallibles (‘a) such as those transmitted from Hadhrat Amir (‘Ali) [1] (‘a) and Imam as-Sajjad (‘a). [2]
Historical precedence of the prayer for rain
As indicated in historical accounts, there has been prayer for rain during the periods of the prophets (‘a) , an example of which was the account about Hadhrat Sulayman (‘a) mentioned earlier.
The transmitted supplications and hadiths about the life conduct {sirah} of the Messenger of Allah (S) in offering prayer for rain, the sermons related to this prayer narrated from the Commander of the Faithful (‘a) , and the supplication of Imam as-Sajjad (‘a) bespeak of the fact that this tradition {sunnah} was practiced in the past. [3]
In history, some distinguished ‘ulama’ have also offered this prayer and their request for rain has been granted by Allah. Of course, this prayer is crucial because if the request for rain is not granted by God and it does not rain, it will embarrass the worshippers for not being heard by God. For this reason, to perform this prayer requires courage and sacrifice to the extent of risking one’s honor.
One of the most famous prayers for rain in our contemporary history was the prayer of Ayatullah al-‘Uzma Sayyid Muhammad Taqi Khwansari (may Allah be pleased with him).
It has been recorded that in 1363 AH (1944) , the same year when the Allied Forces had occupied Iran after World War II, there was no rain in Qum. The gardens and fields dried up, and draught and famine were threatening
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the people of Qum.
The abovementioned religious authority {marja‘ at-taqlid} went to the open fields in the suburbs of Qum for two successive days, in order to pray for rain. Although this move was subjected to the insults of those who were denying spiritual and unseen affairs, on the second day, there was such a heavy downpour that the rivulets were overflowing. This was the effect of the lofty spirit of that man of God. [1]
Other prayers
For the purpose of establishing relationship between God and His servant, many prayers have been recommended, among which are the following:
• Salat al-Ghufaylah;
• Salat al-Hajat;
• Salat al-Layl ad-Dafan (prayer on the first night of burial of a dead Muslim) ;
• Prayer on the first day of the month; and
• Many other prayers which are discussed in the books on supplications and those who are interested may refer to those books.
I shall end up this writing with the hope that it will serve as a provision in the hereafter and a useful venture for me and others.
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[1]: Tahrir al-Wasilah, vol. 1, p. 245.
[1]: Man La Yahdhuruh al-Faqih, vol. 1, p. 527, “Al-hamdulillahi sabigha’n-ni‘am”; Mustadrak Nahj al-Balaghah, vol. 6, p. 268, supplication of Hadhrat ‘Ali (‘a).
[2]: As-Sahifah as-Sajjadiyyah, Supplication 19, “Allahumma asqina al-ghaytha”.
[3]: See Man La Yahdhuruh al-Faqih, under the discussion on the prayer for rain.
[1]: Athar al-Hujjah va Ganjineh-ye Daneshmandan, vol. 1, p. 324. The grave of the late Khwansari is located in the shrine of Hadhrat Fatimah al-Ma‘sumah (may Allah be pleased with her) in Qum.
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