قال الله تعالی:

﴿ إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا ﴾

Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).

Prophetic traditions mentioned in both in Sunni and Shi‘ah authoritative reference books of ḥadith and tafsir (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Ali, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunni

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥiḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhi (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābi (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’i (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakim al-Nayshābūri (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahiḥāyn, 2:416, 3:133, 146-147; Al-Zarkashi (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalāni (d. 852 AH), Fatḥ al-Bari Sharḥ Ṣaḥiḥ al-Bukhāri, 7:104.

Shi‘ah

Al-Kulayni (d. 328 AH), Uṣūl al-Kāfi, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣirah, p. 47, ḥadith 29; Al-Maghribi (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsi (d. 460 AH), Al-Amali, ḥadith 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsir: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidi (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzi (d. 597 AH), Zād al-Masir; Al-Qurṭubi (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathir (d. 774 AH), Tafsir; Al-Tha‘labi (d. 825 AH), Tafsir; Al-Ṭabari (d. 875 AH), Tafsir; Al-Suyūṭi (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkāni (d. 1250 AH), Fatḥ al-Qadir; Al-‘Ayyāshi (d. 320 AH), Tafsir; Al-Qummi (d. 329 AH), Tafsir; Furt al-Kūfi (d. 352 AH), Tafsir at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsi (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.

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THE ROLE OF THE AHL AL-BAYT (‘a) IN Building THE VIRTUOUS COMMUNITY

BOOK EIGHT:

THE SYSTEM OF DEVOTIONAL ACTS OF THE VIRTUOUS COMMUNITY

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قال رسول الله صلی الله علیه و آله:

"إنی تارک فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itrati], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

q Al­Ḥākim an­Nayshābūri, Al­Mustadrak ‘alā’ṣ-Ṣaḥiḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥiḥ, (English translation), book 31, hadiths 5920-3

q At­Tirmidhi, Aṣ-Ṣaḥiḥ, vol. 5, pp. 621-2, hadiths 3786, 3788; vol. 2, p. 219

q An-Nasā’i, Khaṣā’iṣ ‘Ali ibn Abi Ṭālib, hadith 79

q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190

q Ibn al­‘Athir, Jāmi‘ al­Uṣūl, vol. 1, p. 277

q Ibn Kathir, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

q Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 6, p. 199

Naṣir ad-Din al-Albani, Silsilāt al-Aḥādith aṣ-Ṣaḥiḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

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THE ROLE OF

THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK EIGHT: THE SYSTEM OF DEVOTIONAL ACTS OF THE VIRTUOUS COMMUNITY

AYATULLAH SAYYID MUhAMMAD BAQIR AL-hAK«M

Translator

Badr Shahin

Cultural Affairs Department Ahl al-Bayt‘a World Assembly

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نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 8

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Eight: The System of Devotional Acts of the Virtuous Community

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakim

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

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Book Eight:

The System Of Devotional Acts Of The Virtuous Community

Prelude

Chapter One: Timed Acts of Worship

The Three Blessed Months

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conform with the invariable line of the chains of authority that are reported from the Ahl al-Bayt (‘a). Consequently, these acts will be considered recommended, in their capacity as examples of the general line adopted by the Holy Imams (‘a), even if we lack specific evidence of their recommendation.

Second: In sessions of devotional acts, we notice that there is a variety and a combination of various devotional acts, such as ceremonial purity (represented by the ritual ablution and bathing), prayers, supplications, litanies, almsgivings, fasting, and the like. This reveals that these devotional sessions have a common method and goal, which entails that human perfection can be attained through no other means than the mixture of these devotional acts, since the spiritual and psychological needs of man are various and miscellaneous. In view of this fact, it is necessary to take much interest in such variety of devotional acts in all sessions in order to achieve this perfection and it is necessary, not to restrict oneself to a definite sort of devotional act.

Third: The intensified course of devotional acts in daily worship, or at other times, may create the misconception that Islam calls man to turn away from performing his social duties, both individual and collective, and devote all his time to devotional acts, such as prayers, fasting, supplications, etc. Suspension of social activities will naturally turn human life into monasticism which is forbidden by Islam.

Islam lays great emphasis on the social aspect of human life, which we have discussed in the previous books of this series and has preferred it to various sorts of recommended devotional acts. The Economic System emphasizes that earning a lawful living is the best sort of worship, seeking of knowledge for a single hour is preferred to seventy-years

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of worship, settlement of disagreements among individuals and groups is better than all prayers and fasting, and meeting brothers-in-faith and fulfilling one’s duties towards them is also preferred to all recommended prayers and fasting. All these examples demonstrate the fact that carrying out social duties is preferred to the practice of recommended devotional acts

Through this intensified course of devotional acts, Islam only intends to give man the opportunity to make the totality of his life acts of worship, although it already offers him priority and variety in the practice of acts of obedience to enable him to attain self-perfection without having to violate the social equilibrium.

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Qur'an, almsgiving, building good relations with others, doing charitable acts, seeking knowledge, and other obligatory and recommended devotional acts.

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One of the highly recommended acts is to offer a number of units of prayer before and after these ritual obligatory prayers. Such supererogatory prayers are nawafil (sing. nafilah) or rawatib.

In the traditions of the Ahl al-Bayt (‘a), the number of the units of these daily supererogatory prayers is twice the number of units of obligatory prayers. They are thirty-four units in all; four units before dawn, eight before afternoon, eight before evening, four after sunset, two in the sitting position after the early night prayer (regarded as one unit only), eight for the night prayer, whose time is between midnight and dawn, two after the night prayer (called al-Shaf`), and one after that (called al-Witr).(1)

Shaykh al-Kulayni has reported through an authentic chain of authority that hannan that `Amr ibn hurayth asked Imam al-Sadiq (‘a) to inform him about the prayers the Holy Prophet (s) used to offer.

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The Imam (‘a) thus answered:

کَانَ النَّبِیُّ صَلَّی اللهُ

عَلَیْهِ وَآلِهِ یُصَلِّی ثَمَانِیَ رَکَعَاتِ الزَّوَالِ وَأَرْبَعاً

الأُولَی، وَثَمانِیاً بَعْدَهَا، وَأَرْبَعاً الْعَصْرَ، وَثَلاَثاً

الْمَغْرِبَ، وَأَرْبَعاً بَعْدَ الْمَغْرِبِ، وَالعِشَاءَ الآخِرَةَ أَرْبَعاً،

وَثَمَانِیَ صَلاَةَ اللَّیْلِ، وَثَلاَثاً الْوِتْرَ، وَرَکْعَتَیِ الْفَجْرِ

وَصَلاَةَ الْغَدَاةِ رَکْعَتَیْنِ.

The Holy Prophet (s) offered eight units before the four units of the obligatory

afternoon prayer. He offered four units of the obligatory afternoon prayer; then

three units of the obligatory sunset prayer with four units after that; four

units of the obligatory early night prayer; eight units of the night prayer

with three units of the Witr prayer; two units of the obligatory dawn prayer

with two units after that.(1)

Imam al-Sadiq (‘a) is reported to have said:

شِیعَتُنَا أَهْلُ الْوَرَعِ

وَأَهْلُ الْوَفَاءِ وَالأَمَانَةِ وَأَهْلُ الزُّهْدِ وَالْعِبَادَةِ،

أَصْحَابُ إحْدَی وَخَمْسِینَ رَکْعَةً فِی الْیَوْمِ وَاللَّیْلَةِ،

الْقَائِمُونَ بِاللَّیْلِ وَالصَّائِمُونَ بِالنَّهَارِ، یُزَکُّونَ

أَمْوَالَهُمْ، وَیَحِجُّونَ الْبَیْتَ وَیَجْتَنِبُونَ کُلَّ مُحَرَّمٍ.

Our Shi`ah are the people of piety, faithfulness, and honesty. They are

the people of asceticism and worship. They perform fifty-one units of prayer

in a single day and night. They pass their nights in devotional acts and

their days fasting. They purify their wealth, go on pilgrimage to the House

of God, and refrain from committing any forbidden act.(2)

In the book entitled Misbah al-Mutahajjid, Shaykh al-Tusi reports Imam al-Askari (‘a) as saying:

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عَلاَمَاتُ الْمُؤْمِنِ خَمْسٌ:

صَلاَةُ الْخَمْسِینَ، وَزِیَارَةُ الأَرْبَعِینَ، وَالتَّخَتُّمُ فِی

الْیَمِینِ، وَتَعْفِیرُ الْجَبِینِ، وَالْجَهْرُ بِبِسْمِ اللهِ الرَّحْمَنِ

الرَّحِیمِ.

The signs of true faithful believers are five: Offering the fifty

prayers, visitation (of holy shrines) on the Day of Arba`in, wearing a ring on

the right hand, pressing the forehead, and raising the voice with bismi-llahir-rahmanir-rahim.(1),(2)

and one other entire Surah in the first two units of all prayers.(1)

The Ahl al-Bayt (‘a) School also recites the basmalah (bismi-llahir-rahmanir-rahim) in Surah al-Fatihah and in all other Surahs, because it is an inseparable part of all Surahs of the Holy Qur'an as believed by all Shi`ite jurisprudents, and maintained by many traditions and historical practice. Besides, the fact that all calligraphies of the Holy Qur'an, which Muslims have honestly transmitted since the time of the Holy Prophet (s) and up to the present day, entail that the basmalah is an inseparable part of the Surahs.

Second: According to the jurisprudence of the Ahl al-Bayt (‘a) School, the basmalah should be recited audibly even in the prayers where the recitations of the Qur'anic texts must be uttered inaudibly, such as the obligatory afternoon and evening prayers. This matter was turned into a political issue during the reign of Mu`awiyah when the true righteous Muslims were distinguished from the pro-Umayyad groups through this in particular, especially after Mu`awiyah decided to cancel out reciting the basmalah audibly in the prayers—an event to which some historical texts have referred.

Third: The Ahl al-Bayt (‘a) School abides by the ruling that prostration must be done on earth directly or on whatever plants the earth produces except plants that are edible and plants used to make cloth. In this ruling, jurisprudents of the Ahl al-Bayt (‘a) School depend upon traditions reported

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from the Ahl al-Bayt (‘a) and Imam al-Sadiq’s verdict that reads:

لاَ یَجُوزُ السُّجُودُ إلاَّ

عَلَی الأَرْضِ أَوْ مَا أَنْبَتَتْهُ إِلاَّ مَا أُکِلَ أَوْ لُبِسَ.

Prostration is impermissible unless made on earth or on plants produced

by the earth, except those eaten or converted into cloth.(1)

Likewise, Shi`ite scholars are reported to have forbidden prostration on cotton and linen, because Imam al-Baqir (‘a) is reported as saying:

لاَ یُسْجَدُ عَلَی الثَّوْبِ

الْکَرْسَفِ وَلاَ عَلَی الصُّوفِ وَلاَ عَلَی شَیْءٍ مِنَ الْحَیْوَانِ وَلاَ

عَلَی حُطَامٍ وَلاَ عَلَی شَیْءٍ مِنَ الثِّمَارِ وَلاَ عَلَی شَیْءٍ مِنَ

الرِّیَاشِ.

It is not permissible to prostrate on cotton cloth, nor on wool, nor on

a part of an animal, or any food, or any part of fruits, or any part of

furniture.(2)

This ruling is supported by the following Prophetic tradition that is reported by al-Bukhari, Muslim, al-Tirmidhi, al-Nasa'i, Ibn Majah, al-Darimi, and Ahmad ibn hanbal:

جُعِلَتْ لِیَ الأَرْضُ مَسْجِداً

وَطَهُوراً.

The earth has been made for me a prostration place and pure.

Likewise, al-Bukhari, Muslim, and al-Nasa'i have reported the Holy Prophet (s) as saying:

الأَرْضُ لَکَ مَسْجِدٌ.

The earth is a place of prostration for you.(3)

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Sunni master hadithists have also reported the Holy Prophet (s) as saying:

لاَ تَتِمُّ صَلاَةُ أَحَدِکُمْ

حَتَّی یَتَوَضَّأَ کَمَا أَمَرَ اللهُ تَعَالَی ثُمَّ یَسْجُدُ مُمَکِّناً

جَبْهَتَهُ مِنَ الأَرْضِ.

The prayer of any of you is imperfect unless you perform the ritual

ablution (wuzu') exactly as Almighty Allah has ordered and then prostrate

yourselves on the earth by making your foreheads touch the earth.(1)

These hadithists also report Khabbab to have said that they (i.e. the Muslims) complained to the Holy Prophet (s) about the heat of the earth that scorched their foreheads and noses when they prostrated in prayers on the earth directly, but he refused to accommodate their complaints.(2)

In spite of the existence of so many traditions, all Sunni jurisprudents have disobeyed this ruling and deemed it permissible to prostrate on all things.

In view of these points, the followers of the Ahl al-Bayt (‘a) comply with this ruling and sometimes carry with them a cake of dry clay or clean stone to prostrate on when they cannot find ground on which they can prostrate in prayer.

Attempting to confuse the Shi`ah and arouse spurious arguments and false accusations against them, the enemies of the Shi`ah have falsely claimed that the Shi`ah worship these stones although they are in fact prostrating ON these

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materials, not TO them. We seek Allah’s protection against such false accusations.(1)

Fourth: Adherents of the Ahl al-Bayt (‘a) School recite the phrase hayya `ala khayr al-`amal (Come to the best deed) twice in the adhan (the ritual call to prayer) and iqamah (the prefatory part of the ritual prayers) after the phrase hayya `ala al-falah (Come to prosperity). The Holy Imams of the Ahl al-Bayt (‘a) confirmed it to be an inseparable part of the ritual adhan and iqamah.

Unlike the other schools of jurisprudence, the Zaydiyyah,(2) in addition to the Ahl al-Bayt (‘a) School, abide by this ruling which has become one of the distinctive features of the Shi`ah.

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As for the third shahadah (creed)(1) that the Shi`ah include in the adhan and iqamah, all jurisprudents of the virtuous community unanimously agree that this phrase is not part of the ritual adhan and iqamah. It is, therefore, incorrect to say it with the intention of its being part of the adhan, as it would then become a forbidden innovation.

However, the followers of the Ahl al-Bayt (‘a) say it in the middle of the ritual adhan and iqamah making it one of the distinctive features and mottos that distinguish them from the other Muslims. There are two main reasons for this action:

1. This statement by the Shi`ah only intends to expressly declare their loyalty to Imam `Ali (‘a), because he suffered immense injustice and harm. The harshest injustice was practiced by the Umayyads and the Nawasib (the anti-Shi`ah) who adopted the course of cursing him from the pulpits of mosques (i.e. minbar: a set of steps in mosques from which sermons are delivered) and in the Friday Prayer sermons (i.e. khutbah). Reacting to these wicked attempts to deform the perfect picture of this divine personality, the Shi`ah emphasize their loyalty to Imam `Ali (‘a) whenever they have an opportunity to do so.

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2. In various stages of their history, the Shi`ah suffered immense persecution because of false accusations and charges. One of these accusations was the charge of exaggeration about Imam `Ali (‘a) and his descendants. As a result, they raise this motto with the aim of confirming that their belief in Imam `Ali (‘a) is no more than showing loyalty to him, believing in his Imamate, divinely designated leadership, and religious authority, and being the proof of Almighty Allah for His creatures. All this originated from the instruction of the Holy Prophet (s) who declared on the day at Khumm Spring (i.e. Ghadir):

مَنْ کُنْتُ مَوْلاَهُ فَهَذَا

عَلِیٌّ مَوْلاَهُ. اللَّهُمَّ وَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ.

Behold! `Ali is now the master of every one who has regarded me as his

master. O Allah, (please) support whoever supports `Ali and be the enemy of

whoever incurs the hostility of `Ali…(1)

The Shi`ah thus hold that Imam `Ali (‘a) is a servant of Almighty Allah and one of His most intimate saints, no more.

Fifth: The Ahl al-Bayt (‘a) School permits the combining of the midday with the afternoon obligatory prayers at one time and the sunset with the early night prayers at one time, without need of a particular excuse for such combining. In this ruling, this school depends upon traditions that have been reported from the Holy Prophet (s) and the Holy Imams (‘a).

In the most reliable Sunni books of hadith which Sunnis consider thoroughly authentic, it is reported on the authority of Ibn `Abbas that the Holy Prophet (s) performed the eight units of the midday and afternoon obligatory

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prayers together; and seven units of the sunset and early night obligatory prayers without separating (in time) one prayer from the other. This tradition has been reported by the five Sunni master hadithists,(1) one of whom is Muslim (al-Nayshaburi) who reported the tradition in the following form:

The Messenger of Allah combined the midday with the afternoon (obligatory) prayers and the sunset with the early night prayers in Madinah although there was neither fear nor rain.

When Ibn `Abbas was asked about the reason, he answered, “The Prophet did not want the matter (of prayer) to be a burden upon his people.”(2)

In `Ilal al-Ahkam, Shaykh al-Saduq has reported, through a valid chain of authority, that Imam al-Sadiq (‘a) said, “The Messenger of Allah (‘a) performed the midday and the afternoon prayers together, although there was no reason or cause for that. When `Umar, who challenged him the most, asked whether a change had occurred in the rulings of prayer, the Holy Prophet (s) answered, ‘No, I only want to make the matter more feasible for my people.’”(3)

Individuals of the virtuous community combine these sets of prayers most of the time as a constant course, although the Holy Prophet (s) and the Holy Imams (‘a) generally

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used to perform each prayer separately (i.e. each one in its definite time) as is maintained by many other traditions.(1)

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Sixth: The Ahl al-Bayt (‘a) School rubs the feet with the water of wuzu' instead of washing them in the ritual ablution (wuzu') for the prayer, unlike other Muslims who usually wash their feet, except in certain states when they rub their sandals with water—a practice that is deemed legal and adopted by some Muslim jurisprudential schools.

In their practice, the Ahl al-Bayt (‘a) and their followers rely upon the holy verse of ablution, which reads:

یَا أَیُّهَا الَّذِینَ آمَنُوا إِذَا قُمْتُمْ إِلَی الصَّلَاةِ فَاغْسِلُوا وُجُوهَکُمْ وَأَیْدِیَکُمْ إِلَی الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِکُمْ وَأَرْجُلَکُمْ إِلَی الْکَعْبَیْنِ

O you who believe, when you rise up to prayer, wash your faces and your

hands as far as the elbows, and rub (with water) your heads and your feet to

the ankles. (5:6)

Although this holy verse clearly states that the feet, like the head, should be rubbed with water and washing is not mentioned for the feet, Muslim scholars other than the Shi`ah have interpreted this holy verse according to their own logic and joined the ‘feet’ to the ‘faces’ and ‘hands’ based upon some traditions, contradicting the obvious meaning of the holy verse.(1)

these litanies has been laid by the Holy Prophet (s) and the Holy Imams (‘a) in many traditions. Following the obligatory prayers with supplications, doxologies, and invocations is a well-confirmed tradition by which all Muslims abide.

Once again, the Ahl al-Bayt (‘a) and the virtuous community are distinguished from others with regard to these post-prayer litanies in the following points:

1. Litanies of the Ahl al-Bayt (‘a) and their followers are more comprehensive and all-inclusive than others.

2. There are many traditions of the Ahl al-Bayt (‘a) carrying supplications, doxologies, and litanies said after prayers.

3. In the literature of the Ahl al-Bayt (‘a), each supererogatory prayer has its own litanies in addition to the general post-prayer litanies said after all obligatory prayers.

The most favored post-prayer litany is the following:

Repeat the following phrase three times:

اللّهُ اَکْبَرُ

Allah is the Greatest.

Repeat the following invocation three times:

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَآلِ مُحَمَّدٍ.

O Allah,

send blessings upon Muhammad and the Household of Muhammad.

Finally, say the following litany:

لاَ إِلهَ إِلاَّ ٱللُّهُ إِلَهاً وَاحِداً وَنَحْنُ لَهُ

مُسْلِمُونَ لاَ إِلهَ إِلاَّ ٱللّهُ وَلاَ نَعْبُدُ إِلاَّ إِیَّاهُ مُخْلِصینَ لَهُ ٱلدِّینَ وَلَوْ کَرَهَ ٱلْمُشْرِکُونَ لاَ إِلهَ إِلاَّ ٱللّهُ رَبُّنَا وَرَبُّ آبَائِنَا ٱلاوَّلِینَ لاَ إِلهَ إِلاَّ اللّهُ

وَحْدَهُ وَحْدَهُ وَحْدَهُ انْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَاعَزَّ جُنْدَهُ وَهَزَمَ ٱلاحْزَابَ وَحْدَهُ فَلَهُ ٱلْمُلْکُ وَلَهُ ٱلْحَمْدُ یُحْیی وَیُمیتُ وَیُمیتُ وَیُحْیی وَهُوَ حَیٌّ لاَ

یَمُوتُ بِیَدِهِ ٱلْخَیْرُ

وَهُوَ عَلَی کُلِّ شَیْء قَدیرٌ.

There is no god save Allah; One and Only God; and we are submissive to

Him. There is no god save Allah and we worship none save Him, making our

devotion sincere in His sight, even though the polytheists may detest it.

There is no god save Allah; (He is) Our Lord and the Lord of our fathers of

old. There is no god save Allah; alone, alone, alone. He has truly fulfilled

His promise, granted His servant victory, made powerful His soldiers, and

defeated the parties alone. So, sovereignty be His and praise be His. He

grants life and causes to die and, after causing to die, raises from the

dead; while He is eternally ever-living and He never dies. All goodness is by

His Hand, and He has power over all things.

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Another most favored post-prayer litany is the famous invocation known as Tasbih al-Zahra', which consists of one hundred phrases praising Almighty Allah. The most famous and considerable form of it is to say allahu-akbar(u) (Allah is the Greatest) thirty-four times, alhamdu-lillah(i) (Praise be to Allah) thirty-three times, and subhanallah(i) (Glory be to Allah) thirty-three times.(1)

Additional post-prayer litanies include reciting Ayat al-Kursi (2:255), Surah al-Falaq (No. 113), Surah al-Nas (No. 113), and Surah al-Tawhid (No. 112), the prostration of

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thanks (sajda al-shukr) and many other post-prayer supplications that can be found in books on supplications.(1)

From the many traditions regarding the recitation of the Holy Qur'an, we can conclude the following instructions:

1. It is advisable to recite the Holy Qur'an and ponder and contemplate upon it.

2. When Paradise, Hellfire, or the other exhortative topics are recited, the reciter is required to pause a while and think deeply.

3. Recitation of the Holy Qur'an should be done with reverence.

4. The Holy Qur'an must not be recited heedlessly because an impetuous manner has been described by traditions as prattle.

5. It is recommended not to recite more than one part (juz')(1) of the Holy Qur'an per day so as not to recite it entirely in less than a month.(2)

third of night—‘night’ begins at sunset and ends at the rise of dawn—and the period between dawn and sunrise. These two times are distinguished for prayers, supplications, litanies, and whispered prayers.

Traditions have drawn attention to the necessity of spending the dawn in acts of worship and warned against sleeping in the period between dawn and sunrise, which should be spent doing supplications, litanies, recitation of the Holy Qur'an, and earning a lawful living.

The two times of sunrise and sunset have also been introduced as the best times of worship in the Holy Qur'an which recommends mentioning Almighty Allah at these two times. It thus reads:

وَاذْکُرِ اسْمَ رَبِّکَ بُکْرَةً وَأَصِیلًا

Glorify the name of your Lord morning and evening. (76:25)

Many supplicatory prayers and litanies are to be said in the morning and evening. Shaykh al-Qummi, in Mafatih al-Jinan, has cited some of these supplications, the most important of which are Du`a' al-`Asharat and Imam Zayn al-`Abidin’s supplications in the morning and evening.(1)

1. A voluntary ten-unit prayer after the obligatory sunset prayer

2. A voluntary twelve-unit prayer everyday

3. A voluntary four-unit prayer after the obligatory afternoon prayer

4. A special voluntary four-unit prayer before or after noon

5. A voluntary two-unit prayer between the obligatory sunset and early night prayer. According to some traditions, this prayer is called the Will Prayer or Salat al-Ghufaylah (prayer of inadvertence) familiar to the individuals of the virtuous community. This prayer is offered in a particular way. It consists of two units: in the first unit, after Surah al-Fatihah, you recite the following verses of (Surah al-Anbiya' 21:87-88):

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَیْهِ فَنَادَی فِی الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَکَ إِنِّی کُنْتُ مِنَ الظَّالِمِینَ

فَاسْتَجَبْنَا لَهُ وَنَجَّیْنَاهُ مِنَ الْغَمِّ وَکَذَلِکَ نُنْجِی الْمُؤْمِنِینَ

And (mention) Dhu’n-Nun (Jonah), when he went off in anger and deemed

that We would not suppress his sustenance. But he cried out in the darkness,

“There is no god save You. Be You Glorified! Lo! I have been a wrongdoer.”

Then we heard his prayer and saved him from the anguish. Thus, we save the

believers.

In the second unit, the following verse (6:59) should be recited after Surah al-Fatihah:

وَعِنْدَهُ مَفَاتِحُ الْغَیْبِ لَا یَعْلَمُهَا إِلَّا هُوَ وَیَعْلَمُ مَا فِی الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا یَعْلَمُهَا وَلَا حَبَّةٍ فِی ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا یَابِسٍ إِلَّا فِی کِتَابٍ مُبِینٍ

And with Him are the

keys of the Invisible. None but He knows them. And He knows what is in the

land and the sea. Not a leaf falls but He knows it, not a grain amid the

darkness of the earth, naught of wet or dry but (it is noted) in a clear

record.

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After reciting this verse, you should raise both hands for Qunut,(1) saying:

اَللَّهُمَّ إِنِّی اَسْئَلُکَ

بِمَفَاتِحِ ٱلْغَْیِبِ ٱلَّتِی لاَ یَعْلَمُهَا إِلاَّ انْتَ اَنْ تُصَلِّیَ

عَلَی مُحَمَّد وَآلِهِ وَانْ…

O Allah, I beseech You in the name of the Keys of the Invisible (world)

that none knows save You; (please) send blessings upon Muhammad and his

Household and...

You may then mention your needs.

Then, you should say the following:

اَللَّهُمَّ انْتَ وَلِیُّ نِعْمَتِی

وَٱلْقَادِرُ عَلَی طَلِبَتِی تَعْلَمُ حَاجَتِی فَاسْئَلُکَ بِحَقِّ

مُحَمَّد وَآلِهِ عَلَیْهِ وَعَلَیْهِمُ ٱلسَّلاَمُ لَمَّا قَضَیْتَهَا لِی.

O Allah, You are the source of all graces that I have, You have the

power to respond to my request, and You know my needs; I therefore beseech

You in the name of Muhammad and his Household, peace be upon him and them, to

grant me my needs.

You may then pray to Him for your personal needs, for traditions hold that any one who offers this prayer and supplicates to Almighty Allah will have his requests granted.(2)

6. One thousand units of prayer in 24 hours, a whole day. It is worth mentioning that the Holy Imams of the Ahl al-Bayt (‘a) used to practice this voluntary act persistently.

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are recited once, to be offered on the eve of the first day of each month.

supererogatory acts the Holy Prophet (s) omitted doing them as well.”(1)

In his book of al-Muqni`ah, Shaykh al-Mufid reported the Holy Prophet (s) to have said:

“When the deeds of my people were shown before me, I found defects and flaws in the majority of them. I therefore added to each obligatory prayer a supererogatory one whose units are twice as many the units of the obligatory so that the obligatory prayer of one who offers the supererogatory will be accepted. Verily, Almighty Allah is too Merciful to refuse, even the third of a deed, which one of His servants does for His sake.

Thus, Almighty Allah has imposed upon you the offering of seventeen units of prayer every day and night, but the Holy Prophet (s) added thirty-four units. Likewise, Almighty Allah imposed fasting during the month of Ramazan every year, but the Holy Prophet (s) made it sixty days in a year so as to perfect the duty of fasting. He therefore made it a tradition to fast three days every month; the first and last Thursdays of the month, and the Wednesday in the middle of the month.(2)

According to other traditions, this is the most important fasting especially for those who are unable to fast in Ramazan, being too weary to fast on those days. Permission has been given to delay the fasting of these days to winter or any other appropriate days. Moreover, other

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traditions have allowed making up the fasting of these days at other times or replacing them with alms that may be given as half a bushel of food for each day.

Other traditions recommend fasting on the so-called white days of each month: the thirteenth, fourteenth, and fifteenth.

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combines all the other acts of worship (the ritual prayer, almsgiving, fasting, and self-purification).

We will discuss the last two with brief explanations, having already discussed specific days and nights.

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The Holy Prophet (s) then enumerated many rewards for those who fast for any number of days this month.(1)

Shaykh al-Saduq has also reported Imam Musa al-Kazim (‘a) as saying:

رَجَبٌ نَهْرٌ فِی الْجَنَّةِ

أَشَدُّ بَیَاضاً مِنَ اللَّبَنِ وَأَحْلَی مِنَ الْعَسَلِ، فَمَنْ صَامَ

یَوْماً مِنْ رَجَبٍ سَقَاهُ اللهُ مِنْ ذَلِکَ النَّهْرِ.

Rajab is (the name of) a river in Paradise that is whiter than milk and

sweeter than honey. Hence, if one fasts for even a single day in Rajab,

Almighty Allah will allow him to drink from that river.(2)

رَجَبٌ شَهْرٌ عَظِیمٌ یُضَاعِفُ

اللهُ فِیهِ الْحَسَنَاتِ وَیَمْحُو السَّیِّئَاتِ. وَمَنْ صَامَ یَوْماً مِنْ

رَجَبٍ تَبَاعَدَتْ عَنْهُ النُّارُ مَسِیرَةَ سَنَةٍ، وَمَنْ صَامَ ثَلاَثَةَ

أَیَّامٍ وَجَبَتْ لَهُ الْجَنَّةُ.

Rajab is a great month during which Almighty Allah doubles the rewards

of good-actions and erases the punishments for evil-actions. If one fasts on

one day in Rajab, Hellfire moves away from him, a distance of one year of walking.

One who fasts for three days in Rajab will bindingly win Paradise.(3)

Through a number of chains of authority, some of which are valid, Imam al-Sadiq (‘a) is reported to have said:

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إِنَّ

نُوحاً عَلَیْهِ السَّلاَمُ رَکِبَ السَّفِینَةَ أَوَّلَ یَوْمٍ مِنْ رَجَبٍ،

فَأَمَرَ عَلَیْهِ السَّلاَمُ مَنْ مَعَهُ أَنْ یَصُومُوا ذَلِکَ الْیَوْمِ.

مَنْ صَامَ ذَلِکَ الْیَوْمَ تَبَاعَدَتْ عَنْهُ النَّارُ مَسِیرَةَ سَنَةٍ،

وَمَنْ صَامَ سَبْعَةَ أَیَّامٍ أُغْلِقَتْ عَنْهُ أَبْوَابُ النِّیرَانِ

السَّبْعَةُ، وَمَنْ صَامَ ثَمَانِیَةَ أَیَّامٍ فُتِحَتْ لَهُ أَبْوَابُ

الْجِنَانِ الثَّمَانِیَةُ، وَمَنْ صَامَ خَمْسَةَ عَشَرَ یَوْماً أُعْطِیَ

مَسْأَلَتَهُ، وَمَنْ زَادَ زَادَهُ اللهُ عَزَّ وَجَلَّ.

On the first of Rajab,

(Prophet) Noah (‘a) embarked on the Ark; he therefore ordered those who

accompanied him to fast on that day. If one fasts on this day in Rajab,

Hellfire will go away from him a distance of one year on foot. If one fasts for

seven days of Rajab, the seven gates of the Fire will close in his face. If

one fasts for eight days of Rajab, the eight gates of Paradise will be wide

open before him. If one fasts for fifteen days, his request will be granted.

If one fasts for more days, he will gain more rewards from Almighty Allah.(1)

Glory

be to God, the All-majestic. Glory be to Him other than Whom none should be

glorified. Glory be to the All-honorable, the All-dignified. Glory be to Him

Who has dressed Himself with grandeur that fits none but Him.

سُبْحَانَ الإِلهِ ٱلْجَلِیلِ

سُبْحَانَ مَنْ لاَ یَنْبَغِی ٱلتَّسْبِیحُ إِلاَّ لَهُ سُبْحَانَ ٱلاعَزِّ ٱلاکْرَمِ سُبْحَانَ مَنْ

لَبِسَ ٱلْعِزَّ وَهُوَ لَهُ اهْلٌ.

Reports advise that one who is incapable of fasting during the month of Rajab may repeat this litany one hundred times each day.(1)

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَآلِ مُحَمَّدٍ.

O Allah, send blessings upon Muhammad and the Household of Muhammad.

The following supplication:

O

Allah, (please do) forgive the believing men and women.

اَللَّهُمَّ ٱغْفِرْ

لِلْمُؤْمِنِینَ وَٱلْمُؤْمِنَاتِ.

The following prayer of forgiveness, four hundred times:

I

pray to Allah for forgiveness and I repent before Him.

اسْتَغْفِرُ ٱللّهَ وَاتُوبُ إِلَیْهِ.

Whoever does the above, will have all his sins forgiven, no matter how many they are.

This rite combines recitations of the Holy Qur'an with litanies and supplications.

It is then recommended to pass one’s hands over the face while saying the last sentence of this litany. A great reward awaits those who offer these prayers.(1)

The Second Section deals with devotional acts performed on the special nights and days of Rajab. The most important of these acts are as follows:

(No. 94) three times. A supplication reported from Imam al-Jawad (‘a) is said in addition to other acts.(1)

In addition to fasting on the first day of Rajab, the famous thirty-unit prayer of Salman al-Farsi is started on this day by offering ten units, the second ten units are offered on the fifteenth, and the third on the last day of the month. This highly regarded prayer is followed by a litany and a supplication.(2)

O my Lord, (please) forgive (me), have mercy

(upon me), and overlook (my wrongdoings) that You know. Surely, You are the

Most High, the Greatest.

رَبِّ ٱغْفِرْ وَٱرْحَمْ

وَتَجَاوَزْ عَمَّا تَعْلَمُ إنَّکَ اَنْتَ ٱلْعَلِیُّ ٱلاَعْظَمُ.

One may then return to the prostration position and repeat the same litany seventy times:

Glorified

(is He). Holy (is He). (He is) the Lord of the angels and the Spirit.

سُبُّوحٌ قُدُّوسٌ رَبُّ ٱلْمَلاَئِکَةِ

وَٱلرُّوحِ.

Then, one may pray to Almighty Allah to grant him his requests, which will be granted if Allah wills.

About this prayer, the Holy Prophet (s) is reported to have said:

I swear this by Him Who grasps my soul in His Hand: no male or female servant (of Allah) offers this prayer but that Allah shall certainly forgive all his or her sins even if they are as much as the foam of seas. He/she shall gain the right to intercede for seven hundred persons from his/her relatives already sentenced to Hellfire.(1)

al-Mulk (No. 67) and Surah al-Tawhid are recited once. Each couple of units should be separated from the next couple by the Taslim statement.

On the fifteenth day of Rajab, the famous devotional act known as the Ummi-Dawud Rite may be done. This practice begins by fasting on the fifteenth day, reciting the Holy Qur'an and offering supplicatory prayers. Its advantage is that it contributes to having one’s requests granted by Almighty Allah, relieves one’s agonies, and saves one from the harm of tyrannical rulers. Details of this practice have been mentioned in Mafatih al-Jinan. It is highly recommended to fast on the thirteenth, fourteenth, and fifteenth of Rajab.

started. Verily, one who does acts of worship on this night will have the same reward as one who has worshipped Almighty Allah for sixty years.

When the Imam (‘a) was asked about the rites to be practiced on this night, he answered:

After you offer the Evening Prayer if you take a nap, you will wake up at any hour before midnight. You may then offer a twelve-unit prayer, in each unit of which you may recite Surah al-Fatihah and any other short Surah from the Mufassal, which begins with Surah Muhammad (No. 47) up to the end of the Holy Qur'an. You should separate each couple of units with the Taslim statement. After accomplishing this prayer, you should recite Surahs al-Fatihah, al-Falaq, al-Nas, al-Tawhid, al-Kafirun, al-Qadr, and Ayat al-Kursi each seven times. After all this, you should say the following doxology and supplication:

اَلْحَمْدُ لِلّهِ ٱلَّذِی لَمْ

یَتَّخِذْ وَلَداً وَلَمْ یَکُنْ لَهُ شَرِیکٌ فِی ٱلْمُلْکِ وَلَمْ یَکُنْ لَهُ

وَلِیٌّ مِنَ ٱلذُّلِّ وَکَبِّرْهُ تَکْبِیراً اَللَّهُمَّ إِنِّی اسْالُکَ بِمَعَاقِدِ

عِزِّکَ عَلَی ارْکَانِ عَرْشِکَ وَمُنْتَهَی ٱلرَّحْمَةِ مِنْ کِتَابِکَ

وَبِٱسْمِکَ ٱلاعْظَمِ ٱلاعْظَمِ ٱلاعْظَمِ وَذِکْرِکَ ٱلاعْلَی ٱلاعْلَی ٱلاعْلَی وَبِکَلِمَاتِکَ

ٱلتَّامَّاتِ انْ تُصَلِّیَ عَلَی مُحَمَّدٍ وَآلِهِ وَانْ تَفْعَلَ بِی مَا انْتَ اهْلُهُ.

All praise be to Allah, Who has not taken to Himself any son, and Who

has no partner in sovereignty, nor has He any protecting friend through dependence.

And magnify Him with all magnificence. O Allah, verily I beseech You in the

name of Your Dignity on the pillars of Your Throne, and in the name of Your

utmost Mercy in Your Book. I beseech You in the name of Your Name—the

Greatest, the Greatest, the Greatest, and in the name of Your Mention—the

Highest, the Highest, the Highest, and in the name of Your Words, the

perfect, that You may bless Muhammad and his Household and do with me that

which befits You.

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You may then submit your desires.(1)

On this night too, it is recommended to perform the ritual bath, visit Imam `Ali (‘a), and offer the prayer to which an earlier reference has been made within the rites regarding the night of mid-Rajab.(2)

On the last day of Rajab, it is recommended to offer the rest of the units of the prayer of Salman al-Farsi, perform the ritual bath, and fast, for this deed contributes to having all the sins forgiven, both the past and the coming.(3)

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Shaykh al-Tusi has narrated on the authority of Safwan al-Jammal that Imam al-Sadiq (‘a) instructed him to urge all people that he knew to fast during Sha`ban.

“May Allah accept me as ransom for you! There is a reason for this instruction. Is there not?” asked Safwan al-Jammal.

Imam al-Sadiq (‘a) answered:

Yes, there is. When his eyes fell on the new moon of Sha`ban, the Messenger of Allah (s) ordered somebody to declare the following to the people of al-Madinah:

“O people of Yathrib, I bring the message of Allah’s Messenger (s) to you all. Verily, Sha`ban is my month; therefore, may Allah have mercy upon him who helps me undertake my month.”

Imam al-Sadiq (‘a) then added:

The Commander of the Faithful (Imam `Ali) used to say, ‘I never missed fasting during Sha`ban since I heard the call of the Messenger of Allah (s) about this month. Furthermore, I shall never miss it as long as I am alive, Allah willing.’

Imam al-Sadiq (‘a) further said:

To fast for two consecutive months is considered as Almighty Allah’s acceptance of one’s repentance.(1)

Isma`il ibn `Abd al-Khaliq narrated that when the subject of fasting during Sha`ban was once discussed in the presence of him, Imam Ja`far al-Sadiq (‘a) said:

The merits of fasting during Sha`ban are so great that even one who sheds inviolable blood is expected to be forgiven.(2)

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Through a valid chain of authority, Shaykh al-Kulayni has reported that al-halabi, once, asked Imam al-Sadiq (‘a) whether any of his fathers fasted during Sha`ban.

He was thus answered as follows:

The best of all my fathers did. That is, the Holy Messenger (s).(1)

According to another tradition also reported by Shaykh al-Kulayni through a valid chain of authority, Imam al-Sadiq (‘a) has said:

When they had some days to fast, the wives of the Holy Prophet (s) would postpone them to the month of Sha`ban so that they would not prevent him from getting what he might want from them. In Sha`ban, they and the Holy Prophet (s) would fast. The Holy Prophet (s) used to say, “Sha`ban is my month.”(2)

In man-la-yahzuruhu’l-faqih, Shaykh al-Saduq has reported through a valid chain of authority from some scholars—and others from other chains of authority—that Imam al-Baqir (‘a) said:

Whoever fasts during the month of Sha`ban, his fasting will purify him of all oaths and vows made to commit disobedience including oaths uttered in anger. When a person regrets such oaths, this acts as an apology for them.(3)

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In Thawab al-A`mal, Shaykh al-Saduq has also reported, through a valid chain of authority on the authority of Isma`il ibn Ziyad on the authority of Imam al-Sadiq (‘a), that the Holy Prophet (s) said:

شَعْبَانُ شَهْرِی، وَرَمَضَانُ

شَهْرُ اللهِ وَهُوَ رَبِیعُ الْفُقَرَاءِ. وَإِنَّمَا جُعِلَ الأَضْحَی

لِیَشْبَعَ مَسَاکِینُکُمْ مِنَ اللَّحْمِ فَأَطْعِمُوهُمْ.

Sha`ban is my month and Ramazan is the month of Allah. It is also the

springtime of the poor. The `«d al-Azha Feast has been established so that

the indigent among you may eat their fill of meat; therefore, you should

serve them with meat.(1)

It has been also narrated that fasting during the month of Sha`ban is one of the means of gaining the Holy Prophet’s intercession on the Day of Resurrection(2) and to fast during as many days as possible of this month improves one’s livelihood, protects against the evil of enemies, and allows entrance to Paradise.(3)

The rites of the earlier section can be summarized thus:

Fasting

The most important and highlighted rite in the month of Sha`ban is fasting, which is the distinctive feature of this month, as understood by the abovementioned traditions.

Litanies

On every day of Sha`ban, it is highly recommended to say certain litanies, especially implorations seeking forgiveness. According to several traditions, it is greatly encouraged to implore Almighty Allah for forgiveness seventy times a day. One who practices it regularly will be included in the Holy Prophet’s group on the Day of Resurrection and gain the nearness of Almighty Allah. He will be granted remission of Hellfire and permission to pass the Discriminating Bridge (sirat) into Paradise and the Abode of Settlement and have all his sins forgiven by Almighty Allah, even if they be as many as the stars in the sky.

Other traditions have confirmed that to repeat the prayer seeking forgiveness seventy times a day in Sha`ban is equal to repeating it seventy thousand times during other months. The formula of this prayer may be one of the following:

I seek the forgiveness of Allah and I pray to Him for approval of my

repentance.

اسْتَغْفِرُ ٱللّهَ وَاسْالُهُ ٱلتَّوْبَةَ.

اسْتَغْفِرُ ٱللّهَ

ٱلَّذِی لاَ إِلهَ إِلاَّ هُوَ ٱلرَحْمنُ ٱلرَّحِیمُ ٱلْحَیُّ ٱلْقَیُّوْمُ

وَاتُوبُ إِلَیْهِ.

I seek forgiveness of Allah, there is no god save Whom, the

All-beneficent, the All-merciful, the Ever-living, the Everlasting, and to

Him I turn repentant.(1)

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Another litany that is reported directly from the Holy Prophet (s) in Sayyid Ibn Tawus’s Iqbal al-A`mal is recommended to be repeated one thousand times every day during the month of Sha`ban for great reward:

لاَ

إِلهَ إِلاَّ ٱللّهُ وَلاَ نَعْبُدُ إِلاَّ إِیَّاهُ مُخْلِصِینَ لَهُ ٱلدِّینَ

وَلَوْ کَرِهَ ٱلْمُشْرِکُونَ.

There is no god save

Allah; and we serve none save Him, being sincere to Him in obedience, though

the unbelievers are averse.(1)

Almsgiving

Because Sha`ban is described by some traditions as the springtime of the poor, it is highly recommended to give as many alms as possible during this month. Other traditions describe almsgiving in Sha`ban as follows:

Verily, if any one of you gives alms in Sha`ban, Almighty Allah will breed and multiply those alms in the very same way you breed your camels. Hence, these alms will be as huge as Mount Uhud on the Day of Resurrection.(2)

Moreover, to give alms in this month, even if they be as small as a half date, brings about release from Hellfire.(3)

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Invocations of Blessings upon the Holy Prophet and his Household

During the month of Sha`ban, it is highly recommended to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household as much as possible. In this respect, Ahmad ibn `«sa, in his book of al-Nawadir, has reported through a valid chain of authority that Imam al-Sadiq (‘a) quoted the Holy Prophet (s) as saying:

رَجَبٌ شَهْرُ

الإسْتِغْفَارِ لأُِمَّتِی. أَکْثِرُوا فِیهِ مِنَ الإسْتِغْفَارِ، فَإِنَّهُ

غَفُورٌ رَحِیمٌ… وَأَکْثِرُوا فِی شَعْبَانَ مِنَ الصَّلَوَاتِ عَلَی

نَبِیِّکُمْ… وَإِنَّمَا سُمِّیَ شَعْبَانُ شَهْرَ الشَّفَاعَةِ لأَِنَّ

رَسُولَکُمْ یَشْفَعُ لِکُلِّ مَنْ یُصَلِّی عَلَیْهِ فِیهِ.

For my people, Rajab is the month of praying for

forgiveness; therefore, implore Almighty Allah for forgiveness in this month

as frequently as possible. In Sha`ban, invoke Almighty Allah’s blessings upon

your Prophet as many times as possible. The month of Sha`ban is called the

month of intercession, because your Messenger will intercede for every one

who invokes Almighty Allah’s blessing upon him in this month.(1)

Some traditions carry a wonderful formula of invoking Almighty Allah’s blessings upon the Holy Prophet and his Household in the month of Sha`ban along with a magnificent supplication through which the suppliant seeks the mediation of the Holy Prophet (s).(2)

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Supplications and Whispered Prayers (Munajat)

There are special supplications and whispered prayers to be said on every day of Sha`ban. Although traditions have not referred to certain supplications in this respect, the Whispered Prayer (Munajat) that is reported by Ibn Khalawayh who ascribes it to Imam `Ali (‘a) and the Holy Imams (‘a) is familiarly known. This piece of whispered prayer, known as al-Munajat al-Sha`baniyyah, contains highly regarded Gnostic statements.(1)

The second section involves the rites to be done on special nights and days of Sha`ban. Books of ziyarah and recommended acts, as well as some traditions, reveal that there are five times in which special interest should be taken. These times are as follows:

First: The first night and day of Sha`ban

Much emphasis has been laid on fasting on the first day of Sha`ban. Sayyid Ibn Tawus has mentioned a prayer to be offered on the first three nights of this month.

Second: Thursdays of Sha`ban

There is a special two-unit prayer, in each unit of which Surah al-Fatihah is recited once and Surah al-Tawhid repeated one hundred times to be offered on the Thursdays of Sha`ban. Upon completion, the invocation of Almighty Allah’s blessings upon the Holy Prophet and his Household is repeated one hundred times. Once this prayer is offered, all the requests of this world and the Next World will be granted.

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Third: The Third of Sha`ban

Shaykh al-Tusi, in Misbah al-Mutahajjid, has reported on the authority of Imam al-hasan al-`Askari (‘a) the recommendation of fasting on the third of Sha`ban, which is the birth anniversary of Imam husayn (‘a). On this day too, there is a special supplication to be said. In fact, this supplication involves statements of beseeching Almighty Allah in the name of Imam husayn (‘a) and the Holy Imams (‘a). It also holds highly regarded contents that express loyalty to Imam husayn (‘a) and the Holy Imams (‘a) and commitment to their course.

Imam al-Sadiq (‘a) is reported to recommend saying the supplication that Imam husayn (‘a) said on `Ashura' after he had been surrounded by the enemies.(1)

Fourth: The mid-Sha`ban Night

Previous references given in the section regarding specific nights and days confirm the merits and rites of this night.

Fifth: The Last Days and the Last Night of Sha`ban

About these days, Imam al-Riza (‘a) is reported to have said: If one fasts during the last three days of Sha`ban in order to attach it to the obligatory fasting of Ramazan, Almighty Allah will determine that he has fasted for two consecutive months.(2)

Abu’l-Salt al-Harawi has narrated that when he visited Imam al-Riza (‘a) on the last Friday of Sha`ban, the Imam said to him:

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O Abu’l-Salt, the majority of the days of Sha`ban have passed. This is its last Friday. You should thus make up for what you have missed in this month by working hard in the rest. You may supplicate, implore forgiveness of Almighty Allah, recite the Holy Qur'an, and repent to Almighty Allah for your sins so that you arrive at the month of Ramazan with pure sincerity to Him. You must fulfill all the trusts that you are responsible for settling, you must not bear malice against any of your brethren-in-faith, and you must give up any sin that you commit. Fear Almighty Allah and trust Him secretly and openly, for ‘If any one puts his trust in Allah, then Allah shall be a sufficient protector for him. Allah will surely accomplish his purpose. Verily, for all things has Allah appointed a due proportion.’(65:3)

In the rest of the days of Sha`ban, you may repeat much the following supplication, for Almighty Allah saves many people from Hellfire on account of the sanctity of this month:

O

Allah, If You have not forgiven us in the past days of Sha`ban, (please do)

forgive us in the rest of it.(1)

اَللَّهُمَّ إِنْ لَمْ تَکُنْ

غَفَرْتَ لَنَا فِیمَا مَضَی مِنْ شَعْبَانَ فَٱغْفِرْ لَنَا فِیمَا بَقِیَ

مِنْهُ.

Likewise, a supplication to be said on the last night of Sha`ban and the first night of Ramazan is reported from Imam al-Sadiq (‘a).(2)

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- Forgiveness and mercy

- Release from Hellfire and gaining of Paradise

One of the most magnificent texts about the merits and excellences of Ramazan may be the Holy Prophet’s famous sermon that he (s) delivered on the last Friday of Sha`ban to make people realize the actual standing of the month of Ramazan.

This sermon has been reported by Shaykh al-Saduq in his two books of al-Amali and `Uyun Akhbar al-Riza through a highly valid chain of authority known as the Golden Chain of Authority:(1)

أَیُّهَا النَّاسُ إِنَّهُ قَدْ

أَقْبَلَ إِلَیْکُمْ شَهْرُ اللَّهِ بِالْبَرَکَةِ وَالرَّحْمَةِ

وَالْمَغْفِرَةِ شَهْرٌ هُوَعِنْدَ اللَّهِ أَفْضَلُ الشُّهُورِ وَأَیَّامُهُ

أَفْضَلُ الأَیَّامِ وَلَیَالِیهِ أَفْضَلُ اللَّیَالِی وَسَاعَاتُهُ أَفْضَلُ

السَّاعَاتِ هُوَشَهْرٌ دُعِیتُمْ فِیهِ إِلَی ضِیَافَةِ اللَّهِ وَجُعِلْتُمْ

فِیهِ مِنْ أَهْلِ کَرَامَةِ اللَّهِ أَنْفَاسُکُمْ فِیهِ تَسْبِیحٌ

وَنَوْمُکُمْ فِیهِ عِبَادَةٌ وَعَمَلُکُمْ فِیهِ مَقْبُولٌ وَدُعَاؤُکُمْ فِیهِ

مُسْتَجَابٌ فَسَلُوا اللَّهَ رَبَّکُمْ بِنِیَّاتٍ صَادِقَةٍ وَقُلُوبٍ

طَاهِرَةٍ أَنْ یُوَفِّقَکُمْ لِصِیَامِهِ وَتِلاوَةِ کِتَابِهِ فَإِنَّ

الشَّقِیَّ مَنْ حُرِمَ غُفْرَانَ اللَّهِ فِی هَذَا الشَّهْرِ الْعَظِیمِ

وَاذْکُرُوا بِجُوعِکُمْ وَعَطَشِکُمْ فِیهِ جُوعَ یَوْمِ الْقِیَامَةِ

وَعَطَشَهُ وَتَصَدَّقُوا عَلَی فُقَرَائِکُمْ وَمَسَاکِینِکُمْ وَ قِّرُوا

کِبَارَکُمْ وَارْحَمُوا صِغَارَکُمْ وَصِلُوا أَرْحَامَکُمْ وَاحْفَظُوا

أَلْسِنَتَکُمْ وَغُضُّوا عَمَّا لا یَحِلُّ النَّظَرُ إِلَیْهِ أَبْصَارَکُمْ

وَعَمَّا لا یَحِلُّ الاسْتَِماعُ إِلَیْهِ أَسْمَاعَکُمْ وَتَحَنَّنُوا عَلَی

أَیْتَامِ النَّاسِ یُتَحَنَّنْ عَلَی أَیْتَامِکُمْ وَتُوبُوا إِلَی اللَّهِ

مِنْ ذُنُوبِکُمْ وَارْفَعُوا إِلَیْهِ أَیْدِیَکُمْ بِالدُّعَاءِ فِی أَوْقَاتِ

صَلَوَاتِکُمْ فَإِنَّهَا أَفْضَلُ السَّاعَاتِ یَنْظُرُ اللَّهُ عَزَّ وَجَلَّ

فِیهَا بِالرَّحْمَةِ إِلَی عِبَادِهِ یُجِیبُهُمْ إِذَا نَاجَوْهُ

وَیُلَبِّیهِمْ إِذَا نَادَوْهُ وَیَسْتَجِیبُ لَهُمْ إِذَا دَعَوْهُ أَیُّهَا

النَّاسُ إِنَّ أَنْفُسَکُمْ مَرْهُونَةٌ بِأَعْمَالِکُمْ فَفُکُّوهَا

بِاسْتِغْفَارِکُمْ وَظُهُورُکُمْ ثَقِیلَةٌ مِنْ أَوْزَارِکُمْ فَخَفِّفُوا

عَنْهَا بِطُولِ سُجُودِکُمْ وَاعْلَمُوا أَنَّ اللَّهَ تَعَالَی ذِکْرُهُ

أَقْسَمَ بِعِزَّتِهِ أَنْ لا یُعَذِّبَ الْمُصَلِّینَ وَالسَّاجِدِینَ وَأَنْ

لا یُرَوِّعَهُمْ بِالنَّارِ یَوْمَ یَقُومُ النَّاسُ لِرَبِّ الْعالَمِینَ

أَیُّهَا النَّاسُ مَنْ فَطَّرَ مِنْکُمْ صَائِماً مُؤْمِناً فِی هَذَا

الشَّهْرِ کَانَ لَهُ بِذَلِکَ عِنْدَ اللَّهِ عِتْقُ رَقَبَةٍ وَمَغْفِرَةٌ

لِمَا مَضَی مِنْ ذُنُوبِهِ.

O people, the month of Allah (Ramazan) has come to you with blessings,

mercy, and forgiveness. This is the noblest of the months to Him. Its days

are the noblest of days. Its nights are noblest of the nights. It is the

month in which you are invited to be Allah’s guests. You have been

established as those honored by Him in this month. Your breathing in this

month is considered words of His glorification, your sleeping is worship,

your deeds are accepted by Him, and your supplications to Him are fulfilled.

Then, ask Allah, your Lord, with sincere intentions and pure hearts to help

you succeed in fasting this month and reciting His Book. Whoever is deprived

of Allah’s forgiveness in this great month is at a real loss. Remember the

thirst and hunger of the Day of Resurrection through this thirst and hunger.

Give charity to your poor and indigent ones, respect your elder ones, be kind

to the younger ones, visit your relations of kin, watch your tongues, lower

your eyes against what they are forbidden to look at, and guard your ears

against what they are forbidden to hear. Be kind to other people’s orphans so

that others may be kind to your orphans. Repent before Allah for your sins. Raise

your hands up towards Him in supplication at the times of prayer. These times

are the noblest of the hours during which the Honorable and Exalted God looks

upon His servants with mercy, responds when they make supplications to Him,

replies to them when they call Him, and fulfills for them what they ask for.

O people, you are tied down by your deeds. Free yourselves by means of

supplications. Your backs are overburdened with your sins. Make them lighter

by means of extended prostrations. Know that the Sublime God has sworn by His

Honor that He will not punish or throw into Hellfire those who pray and fall

in prostration on the Day on which all the people will rise for the Lord of

the Worlds. O people, the reward with the Honorable and Exalted God for

whoever provides for the breaking of the fast of any believer in this month

is like that of freeing a slave and the forgiveness of all past sins.

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The people said, “O Prophet of God, not all of us are able to do that.”

Then, the Holy Prophet (s) answered:

اتَّقُوا النَّارَ وَلَوْ بِشِقِّ

تَمْرَةٍ. إتَّقُوا النَّارَ وَلَوْ بِشَرْبَةٍ مِنْ مَاءٍ. أَیُّهَا النَّاسُ

مَنْ حَسُنَ مِنْکُمْ فِی هَذَا الشَّهْرِ خُلُقُهُ کَانَ لَهُ جَوَازاً عَلَی

الصِّرَاطِ یَوْمَ تَزِلُّ فِیهِ الأَقْدَامُ وَمَنْ خَفَّفَ فِی هَذَا الشَّهْرِ

عَمَّا مَلَکَتْ یَمِینُهُ خَفَّفَ اللَّهُ عَلَیْهِ حِسَابَهُ وَمَنْ کَفَّ

فِیهِ شَرَّهُ کَفَّ اللَّهُ عَنْهُ غَضَبَهُ یَوْمَ یَلْقَاهُ وَمَنْ أَکْرَمَ

فِیهِ یَتِیماً أَکْرَمَهُ اللَّهُ یَوْمَ یَلْقَاهُ وَمَنْ وَصَلَ فِیهِ

رَحِمَهُ وَصَلَهُ اللَّهُ بِرَحْمَتِهِ یَوْمَ یَلْقَاهُ وَمَنْ قَطَعَ فِیهِ

رَحِمَهُ قَطَعَ اللَّهُ عَنْهُ رَحْمَتَهُ یَوْمَ یَلْقَاهُ وَمَنْ تَطَوَّعَ

فِیهِ بِصَلاةٍ کَتَبَ اللَّهُ لَهُ بَرَاءَةً مِنَ النَّارِ وَمَنْ أَدَّی

فِیهِ فَرْضاً کَانَ لَهُ ثَوَابُ مَنْ أَدَّی سَبْعِینَ فَرِیضَةً فِیَما

سِوَاهُ مِنَ الشُّهُورِ وَمَنْ أَکْثَرَ فِیهِ مِنَ الصَّلاةِ عَلَیَّ ثَقَّلَ

اللَّهُ مِیزَانَهُ یَوْمَ تَخِفُّ الْمَوَازِینُ وَمَنْ تَلا فِیهِ آیَةً مِنَ

الْقُرْآنِ کَانَ لَهُ مِثْلُ أَجْرِ مَنْ خَتَمَ الْقُرْآنَ فِی غَیْرِهِ مِنَ

الشُّهُورِ. أَیُّهَا النَّاسُ إِنَّ أَبْوَابَ الْجِنَانِ فِی هَذَا الشَّهْرِ

مُفَتَّحَةٌ فَسَلُوا رَبَّکُمْ أَنْ لا یُغَلِّقَهَا عَلَیْکُمْ وَأَبْوَابَ

النِّیرَانِ مُغَلَّقَةٌ فَسَلُوا رَبَّکُمْ أَنْ لا یُفَتِّحَهَا عَلَیْکُمْ

وَالشَّیَاطِینَ مَغْلُولَةٌ فَسَلُوا رَبَّکُمْ أَنْ لا یُسَلِّطَهَا

عَلَیْکُمْ.

Fend off the Fire from yourselves (by providing for the breaking of the

fast of any believer) even if it be with a piece of a date. Fend off the Fire

from yourselves (by providing for the breaking of the fast of any believer)

even if it be with a sip of water. O people, whoever behaves courteously in

this month will easily cross the Discriminating Bridge on the Day of Judgment

on which one’s steps are not firm. Allah will ease the reckoning of whoever

takes it easy with those whom his right hand possesses (i.e. servants) in

this month. On the Day one meets Him, Allah will withhold His Wrath from

whoever controls his wickedness in this month. On the Day one meets Him,

Allah will honor whoever honors an orphan in this month. On the Day one meets

Him, Allah will shower His mercy upon whoever maintains family ties in this

month. Allah will deprive of His mercy whoever breaks off his family ties in

this month. He will record release from Hellfire for whoever offers even a single

unit of recommendable prayers. The reward of whoever carries out an

obligatory duty in this month is seventy times as much as that of one who

carries out the same duty in other months. The Balance of Deeds of whoever

invokes Allah’s blessings upon me a lot will be more positive on the Day of Judgment

on which the Balance of Deeds of some people will be negative. The reward of

whoever recites one verse of the Qur'an in this month is like the reward of

one who recites the whole Qur'an in other months. O people, the gates of Paradise are open in this month. Therefore, ask your Lord not to close them in your faces.

Similarly, the gates of Hellfire are closed. Therefore, ask your Lord not to

open them up to you. Satan is chained down. Therefore, ask your Lord not to

let him overcome you.

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The Commander of the Faithful (Imam `Ali (‘a)) said, “I stood up and said, ‘O Prophet of Allah, what are the noblest of deeds in this month?’

The Holy Prophet (s) said:

یَا أَبَا الْحَسَنِ أَفْضَلُ

الأَعْمَالِ فِی هَذَا الشَّهْرِ الْوَرَعُ عَن مَحَارِمِ اللَّهِ عَزَّ

وَجَلَّ.

O Abu’l-hasan, the noblest of deeds in this month are abstaining from

what the Honorable and Exalted God has forbidden…(1)

Delineation the merits of the month of Ramazan is too vast to be covered in this book because this month holds a special significance and the traditions about its merits are numerous. However, the most important topics that are covered by the abovementioned sermon of the Holy Prophet (s), as well as the traditions of the Holy Imams (‘a) can be summarized in the following points:

1. One should take advantage of this blessed month in which all rites gain special meaning, quantity and quality. In this great devotional season, punishments for evil acts and rewards for kind acts are multiplied. Finally, a golden opportunity to change all past activities into righteous acts or even into the highest ranks of righteousness is available in this month.

2. Fasting during this month does not only mean abstaining from eating and drinking, but also from all forbidden evil acts in addition to turning away from all weaknesses and flaws.

3. In this month, diversity in devotional acts and a practical demonstration of the deeds that take one nearer to Almighty

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Allah are visible in the coming presentation of the devotional acts and rites of this month.

4. An all-inclusive and comprehensive practical course of worship has been set up in this month to accelerate the devotional practices to cover the entire time of this month.

5. As has been previously cited in our discussion of the Night of Qadr within the particular days and nights of the year, Almighty Allah, in this month in general and on the Night of Qadr in particular, makes crucial decisions about man’s destiny and the descent of His mercy upon His creatures.

6. In this month, man is spiritually, morally, and ethically equipped for resuming higher and more perfect activity after EId al-Fitr.

All Muslims pay much attention to the month of Ramazan. As a result, this month, in its totality, identifies Muslims and distinguishes them from all other nations and groups.

However, the course that has been established by the Ahl al-Bayt (‘a) is still different in particularities and details from the devotional courses adopted by other Muslims for this month.

The second part involves the devotional acts that are dedicated to certain nights or days of the month.

of Muslims and achieving their interests.(1) Shaykh al-Kulayni and Shaykh al-Saduq, through a valid chain of authority, have mentioned another supplication with more details.(2)

Recitation of the Holy Qur'an

It is highly recommended to recite, read, and ponder over the Holy Qur'an as much as possible during the month of Ramazan. According to some traditions, although it is recommended to read the whole Qur'an once every month during other days and months, it is more highly recommended to read the whole Qur'an once every three days in Ramazan.(3)

Through a valid chain of authority, Shaykh al-Kulayni has stated that Imam Musa al-Kazim (‘a) deemed recommended reading the Holy Qur'an entirely once or even more every day or night of Ramazan. Then, the Imam (‘a) mentioned a great reward for dedicating the reward of such entire recitation to the Holy Prophet and Imams (‘a). One of these rewards is the dedicator will be included with their group on the Day of Resurrection.(4)

Litanies

It is recommended to engage in repeating words of seeking forgiveness from Almighty Allah (istighfar), glorifying Him (tasbih), praising Him (hamd), and professing that He

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is the One and Only God (tahlil) and the Most Great (takbir). It is reported that when the month of Ramazan begins, Imam Zayn al-`Abidin (‘a) would utter no other words than words of tasbih, istighfar, and takbir.(1)

Prayers

The Holy Imams (‘a) prepared a course of supererogatory prayers for the nights and days of this month, recommending offering them as much as possible.

Devotional Acts Common to the Nights of Ramazan

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

Breaking the Fast

As fasting ritually extends from dawn to dusk, it should be broken immediately after that by eating and drinking. It is however recommended to delay it after the performing of the obligatory sunset prayer. It is also recommended to break the fast with a date or a sweet food.

While breaking the fast, it is recommended to say a litany or a supplication the most famous formula of which is the following:

O Allah, For Your sake have I

fasted, with Your sustenance have I broken my fast, and in You have I

trusted.

اَللَّهُمَّ

لَکَ صُمْتُ وَعَلَی رِزْقِکَ افْطَرْتُ وَعَلَیْکَ تَوَکَّلْتُ.

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Upon eating the first bite, it is recommended to say the following:

In

the Name of Allah; the All-beneficent, the All-merciful. O Liberal in

forgiving: (please) forgive me.

بِسْمِ ٱللّهِ ٱلرَّحْمنِ

ٱلرَّحِیمِ. یَا وَاسِعَ ٱلْمَغْفِرَةِ ٱغْفِرْ لِی.

Such matters bring about a great reward, such as forgiveness and gaining the rewards of all those who have fasted that day.

It is also recommended to recite Surah al-Qadr just before breaking the fast.(1)

Almsgiving

One of the highly recommended acts is to give alms during the nights of Ramazan, and especially at the time of breaking the fast. When such alms are the food with which the fast is ordinarily broken, no matter how little the amount is, even if it is just a few dates or a drink of water, according to one’s capacity, it brings about a great reward. He gains the reward of the deeds done by that fasting person out of the power he has obtained from the food that he gave to him as alms, and winning the reward of

manumitting thirty slaves. In addition, the supplication of the almsgiver will be responded to.(2)

Recitation of the Holy Qur'an

On the nights of Ramazan, it is highly recommended to recite certain chapters of the Holy Qur'an, such as Surah al-

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Qadr one thousand times and Surah al-Dukhan (No. 44) one hundred times, when possible.(1)

Supplications

The most important formula of supplication said on the nights of Ramazan is Du`a' al-Iftitah, which is an invocation of Allah’s blessings upon the Holy Prophet and his Household, a special supplication for the Awaited Imam al-Mahdi (‘a), and statements that are regarded as highly spiritual which encourage a person to engage in self-struggle.

Shaykh al-Qummi has also cited three other formulas of supplication for the nights of Ramazan.(2)

Prayers

It is recommended to offer one thousand units of prayer that are distributed among the nights of Ramazan and called the Ramazan supererogatory prayers. Although there is more than one formula for the distribution of these units of prayer among the nights of Ramazan, Shaykh al-Qummi, following Shaykh al-Mufid, has chosen a certain formula and described it as the most familiar. This formula is as follows:

On the first twenty nights of Ramazan, twenty units of this prayer should be offered each night with an interval

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between each two units. To explain, eight units should be offered after the obligatory sunset Prayer and the others after the obligatory early night prayer. The total is thus four hundred units and the remainder is six hundred. These six hundred units should be offered on the three Nights of Qadr, which are the nineteenth, the twenty-first, and twenty-third of the month. Two hundred units should be offered on each of these three Nights. Thus, one thousand units will be completed.

It is also recommended to offer a two-unit prayer each night, reciting Surah al-Fatihah once and repeating Surah al-Tawhid three times. After completion of the prayer, the following litany may be said:

Glory

be to Him Who watches over, never leaves anything undone nor is neglectful.

Glory be to Him Who is Merciful and never does a thing in haste. Glory be to

Him Who is vigilant and never forgets one thing over another. Glory be to Him

Who is alert and steady, never engrossed with a thing so as to overlook

another.

سُبْحَانَ مَنْ هُوَ حَفِیظٌ لاَ

یَغْفُلُ سُبْحَانَ مَنْ هُوَ رَحِیمٌ لاَ یَعْجَلُ سُبْحَانَ مَنْ هُوَ قَائِمٌ

لاَ یَسْهُو سُبْحَانَ مَنْ هُوَ دَائِمٌ لاَ یَلْهُو.

After this litany, it is recommended to repeat the following statement seven times:

سُبْحَانَ ٱللّهِ وَٱلْحَمْدُ

لِلّهِ وَلاَ إِلهَ إِلاَّ ٱللّهُ وَٱللّهُ اکْبَرُ.

All glory be to Allah, all praise be to Allah, there is no god save

Allah, and Allah is the Greatest.

After that, it is recommended to say the following supplication once:

Glory be

to You, Glory be to You, Glory be to You. O All-Great, forgive my grave sins.

سُبْحَانَکَ سُبْحَانَکَ

سُبْحَانَکَ. یَا عَظِیمُ ٱغْفِرْ لِیَ ٱلذَّنْبَ ٱلْعَظِیمَ.

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Then, it is recommended to invoke blessings upon the Holy Prophet and his Household ten times:

O

Allah, (please do) send blessings upon Muhammad and upon his Household.

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَعَلَی آلِهِ.

About this prayer, Shaykh al-Kaf`ami has mentioned that whoever offers it will have seventy thousand of his sins forgiven by Almighty Allah.(1)

Devotional Acts Common to Early Dawn

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

Having the Early Dawn Meal (Suhur)

It is highly recommended to eat or drink something at early dawn, preferably flour or dates. For this meal, there are some etiquettes, one of which is to recite Surah al-Qadr.

Supplications and Whispered Prayers

Supplications and whispered prayers are the most important deeds of early dawn. The most significant and famous supplication is known as Du`a' al-Baha', which involves statements of glorification of Almighty Allah and imploring in the name of His attributes. About this supplication, which is reported from Imam al-Riza (‘a) to be ascribed to his grandfather Imam al-Baqir (‘a), it is reported that it contributes to granting one’s requests.

In addition, there is the most magnificent supplication that is reported by Abu-hamzah al-Thumali carrying his name.

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Abu-hamzah al-Thumali has reported that Imam `Ali ibn husayn Zayn al-`Abidin (‘a) used to pray the whole night throughout Ramazan. During the last hour of night, he used to say the following supplication:

O

Allah, do not discipline me by means of Your punishment and do not subject me

to Your planned strategy…

إِلهِی لاَ تُؤَدِّبْنِی

بِعُقُوبَتِکَ وَلاَ تَمْکُرْ بِی فِی حِیلَتِکَ…

Very long, eloquent, refined in style and composition, this supplication holds highly considerable contents and a variety of diction. It plays a vital role in spiritual education, evolution and perfection, and reinforces one’s relationship with Allah. It also teaches one how to talk to Him confidentially and how to praise and glorify Him.

Furthermore, this supplication presents the Ahl al-Bayt (‘a) and confirms their matchless knowledge, leadership, and vital role in the lives of Muslims. It also demonstrates their course in building a virtuous community and their supreme goals, one of which is to create a morally and spiritually perfected group in society.

In addition to these two supplications, there are others to be said at early dawn and can be found in Mafatih al-Jinan.(1)

Devotional Acts Common to Daytime

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

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Supplication

A set of texts and supplicatory formulas have been reported to be said during the daytime of Ramazan. The most important of these is the supplication that begins with the following statement:

اَللَّهُمَّ هذَا شَهْرُ رَمَضَانَ

ٱلَّذِی اَنْزَلْتَ فِیهِ القُرْآنَ هُدَیً لِلنَّاسِ وَبَیِّنَاتٍ مِنَ

ٱلْهُدَی وَٱلفُرْقَانِ…

O Allah, this is the month of Ramazan in which You revealed the Qur'an,

guidance for humankind and clear proofs of true guidance and distinction

(between the right and the wrong)…

This supplication has been reported by Shaykh al-Tusi, in Misbah al-Mutahajjid, and Sayyid Ibn Tawus, in Iqbal al-A`mal.(1)

There is also another supplication the first statements of which are similar to the statements of the previously mentioned supplication of Du`a' al-Baha'. However, this supplication then moves to invoke blessings upon the Holy

Prophet, his Household, the prophets, and the angels. It then presents statements of praying for and praising the Holy Prophet (s).(2)

Litanies and Doxologies

Litanies, statements of glorification enumerating the attributes of Almighty Allah are to be said on every day of Ramazan. In this regard, a ten-passage litany explaining the hearing, sight, creation, knowledge, and kingdom of

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Almighty Allah, as well as many other similar matters, is to be repeated every day in Ramazan.(1)

Invocations of Blessings

Shaykh al-Tusi and Sayyid Ibn Tawus have cited a wonderful piece invoking Almighty Allah’s blessings upon the Holy Prophet and his Household, as well as praising and commending them, to be said every day in Ramazan. This invocation begins with the following statement:

{إِنَّ ٱللّهَ وَمَلاَئِکَتَهُ

یُصَلُّونَ عَلَی ٱلنَّبِیِّ یَا اَیُّهَا ٱلَّذِینَ آمَنُوٱ صَلُّوٱ عَلَیْهِ

وَسَلِّمُوٱ تَسْلِیماً.} لَبَّیْکَ یَا رَبِّ

وَسَعْدَیْکَ وَسُبْحَانَکَ…

“Verily,

Allah and His angels send blessings upon the Prophet, O you who believe, call

for Divine blessings on him and salute him with a becoming salutation.” Here

I am at Your service, my Lord! Doing that which pleases You, and glory be to

You…(2)

Devotional Acts on the First Night and Day

Islam and the Ahl al-Bayt (‘a) have devoted special attention to the first night and day of Ramazan and confirmed a number of matters to be done on this night and day, the most important of which are the following:

Watching the New Moon

Authoritative traditions narrate that the Holy Prophet (s) and his Household (‘a) used to watch for and welcome the new moon of the month—a procedure that has become one of the highly regarded recommendable acts.(1) In this respect, many supplicatory formulas reported from the Holy Prophet (s) and the Holy Imams (‘a) have been mentioned for this procedure. However, the forty-third supplication of al-Sahifah al-Sajjadiyyah may be presented as the most magnificent formula in this respect.(2)

Ritual Bathing

On the first night of Ramazan, it is recommended to perform the ritual bath and ceremonially purify oneself by immersing oneself in a flowing river or pouring thirty handfuls of water on the head.

Visiting Imam husayn (‘a)

It is also highly recommended to perform visitation of Imam husayn (‘a) this night from close (at his holy shrine) or by reading his ziyarah from afar.

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Supererogatory Prayers

The supererogatory prayers of Ramazan should be started this night. Another two-unit prayer, in each unit of which Surah al-Fatihah and Surah al-An`am (No. 6) are recited may be offered. Upon accomplishment, it is recommended to beseech Almighty Allah’s protection against fears and ailments.

Supplications

Many supplicatory formulas have been reported to be read on the first night of Ramazan. One of these is the supplication reported by Ibn Tawus from Imam al-Jawad (‘a). This supplication begins with the following statement:

اللَّهُمَّ یَا مَنْ یَمْلِکُ

ٱلتَّدْبِیرَ وَهُوَ عَلَی کُلِّ شَیْءٍ قَدِیرٌ.

O Allah, O He Who controls the management of all affairs, and has power

over all things!

The two Du`a' al-Jawshan al-Kabir and Du`a' al-hajj supplications are also reported to be read on this night.

All the previous devotional acts for the first night of Ramazan are also performed on the first day of Ramazan, although with

some different formulas for prayers and supplications, except watching for the new moon and visiting Imam husayn (‘a).

`Allamah al-Majlisi states that Shaykh al-Kulayni, Shaykh al-Tusi, and others have reported through a valid chain of authority that Imam al-Kazim (‘a) used to say a special supplication on the first of Ramazan. This supplication begins with the following statement:

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اللَّهُمَّ إِنِّی اَسْئَلُکَ

بِٱسْمِکَ ٱلَّذِی دَانَ لَهُ کُلُّ شَیْءٍ وَبِرَحْمَتِکَ ٱلَّتِی وَسِعَتْ

کُلَّ شَیْءٍ…

O

Allah I beseech You, in the name of Your name before which everything kneels

down and in the name of Your mercy which encompasses everything…(1)

Devotional Acts on the Bright Nights of Ramazan

A special prayer, mentioned within the devotional acts of Rajab, is common to the bright (i.e. moonlit) nights of the three months. Therefore, the fifteenth night of Ramazan is included.

In addition, it is recommended to perform the ritual bath and offer other prayers on the bright nights of Ramazan. However, the fifteenth night is distinguished by visiting Imam husayn (‘a) and offering some prayers. One of these prayers is a ten-unit one, offered at the tomb of Imam husayn (‘a) after the obligatory early night prayer. This prayer is, of course, different from the eight-unit night prayer. Another prayer to be offered this night is a hundred-unit prayer, in each unit of which Surah al-Fatihah is recited once and Surah al-Tawhid ten times.(2)

rites of the three Nights of Qadr. We also pointed out the significance of the Night of Qadr.

Devotional Acts of the Last Ten Nights of Ramazan

The last ten nights of Ramazan enjoy such a special significance that the Holy Prophet (s) used to roll up his bed and prepare himself for worship on these nights. To devote one’s efforts to devotional acts on these ten nights denotes an acceleration of the devotional movement of Ramazan, especially when we take into consideration the fact that the Night of Qadr is one of these ten nights.

Some devotional acts and special supplications are devoted to these nights. For each night, a special supplication has been reported in addition to other supplications that are common to the ten nights. One of these is the supplication that begins with the following statement:

اَللّهُمَّ إِنَّکَ قُلْتَ فِی

کِتَابِکَ ٱلْمُنْزَلِ: ”شَهْرُ رَمَضَانَ ٱلَّذِی اُنزِلَ فِیهِ ٱلْقُرْآنُ“…

O Allah, You have said in Your revealed Book: “The month of Ramazan in

which the Qur'an was revealed…”

On the twenty-seventh night, it is recommended to take the ritual bath and to repeat the following supplication throughout the night:

اللَّهُمَّ ٱرْزُقْنِی ٱلتَّجَافِیَ

عَنْ دَارِ ٱلْغُرُورِ وَٱلإِنَابَةَ إِلَی دَارِ ٱلْخُلُودِ وَٱلاِسْتِعدَادَ

لِلْمَوْتِ قَبْلَ حُلُولِ ٱلْفَوتِ.

O Allah, (please) provide me with alienation from the abode of

delusion, turning to the abode of eternity, and readiness for death before it

is too late.

On the last day and night of Ramazan, some special devotional acts, bidding this month farewell, have been reported:

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- Performing the ritual bath on the last night

- Visiting Imam husayn (‘a)

- Reciting Surahs al-An`am (No. 6), al-Kahf (No. 18), and Yasin (No. 36)

- Repeating the forgiveness-seeking prayer one hundred times

- Saying a number of supplications, the most favorable being the forty-fifth supplication of al-Sahifah al-Sajjadiyyah and the following one reported from Imam al-Sadiq (‘a):

اللَّهُمَّ لاَ تَجْعَلْهُ آخِرَ

ٱلْعَهْدِ من صِیَامِی لِشَهْرِ رَمَضَانَ وَاَعُوذُ بِکَ اَنْ یَطْلُعَ فَجْرُ

هذِهِ ٱللَّیْلَةِ إِلاَّ وَقَدْ غَفَرْتَ لِی.

O Allah, (please) do not determine my observance of fasting in this

month of Ramazan to be the last of my observances of fasting. I seek Your

protection against this day dawning before You forgive me.

This supplication contributes to having one’s sins forgiven.

Particular Acts of Days and Nights

Quoting `Allamah al-Majlisi in Zad al-Ma`ad, Shaykh al-Qummi has mentioned special prayers to be offered on each night of Ramazan and special supplications to be said on each day in Mafatih al-Jinan.(1)

This vast and diverse devotional course intends to make man attain self-perfection and serve Almighty Allah on earth and be qualified and prepared for the crucial decisions

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that are made about this community on the Night of Qadr. The night of EId al-Fitr is the night of the fulfillment of promised rewards.

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لاَ یَزَالُ الدِّینُ قَائِماً مَا

قَامَتِ الْکَعْبَةُ.

This religion is kept existent as long as the Ka`bah is still standing.(1)

The hajj has a historical root that extends to the time before the existence of Adam (‘a) on earth although the divine call to perform hajj as an obligatory duty upon all people actually began at the time of Prophet Abraham (‘a).

In this regard, Shaykh al-Kulayni, through a valid chain of authority, has reported Imam al-Sadiq (‘a) as saying:

لَمَّا أَفَاضَ آدَمُ مِنْ مِنَی

تَلَقَّتْهُ الْمَلاَئِکَةُ فَقَالَتْ: یَا آدَمُ، بُرَّ حَجَّکَ. أَمَا إِنَّا

قَدْ حَجَجْنَا هَذَا الْبَیْتَ قَبْلَ أَنْ تَحُجَّهُ بِأَلْفَیْ عَامٍ.

When Adam (‘a) returned from Mina (as a ritual practice), he was

received by the angels who said to him, “Make lawful your hajj, for we have

been going on hajj to this house two thousand years before you.”(2)

Through another valid chain of authority, Shaykh al-Kulayni has reported Imam al-Sadiq (‘a) as saying:

لَمَّا أُمِرَ

إِبْرَاهِیمُ وَإِسْمَاعِیلُ عَلَیْهِمَا السَّلاَمُ بِبِنَاءِ الْبَیْتِ

وَتَمَّ بِنَاؤُهُ، قَعَدَ إِبْرَاهِیمُ عَلَی رُکْنٍ ثُمَّ نَادَی: هَلُمَّ

الْحَجَّ. فَلَوْ نَادَی هَلُمُّوا إِلَی الْحَجِّ لَمْ یَحِجَّ إِلاَّ مَنْ

کَانَ یَوْمَئِذٍ إِنْسِیَّاً مَخْلُوقاً، وَلَکِنَّهُ نَادَی: هَلُمَّ

الْحَجَّ. فَلَبَّی النَّاسُ فِی أَصْلاَبِ الرِّجَالِ: لَبَّیْکَ دَاعِیَ اللهِ

عَزَّ وَجَلَّ. لَبَّیْکَ دَاعِیَ اللهِ. فَمَنْ لَبَّی عَشْراً یَحِجَّ

عَشْراً، وَمَنْ لَبَّی خَمْساً یِحِجَّ خَمْساً، وَمَنْ لَبَّی أَکْثَرَ مِنْ ذَلِکَ

فَبِعَدَدِ ذَلِکَ، وَمَنْ لَبَّی وَاحِداً حَجَّ وَاحِداً، وَمَنْ لَمْ یُلَبِّ

لَمْ یَحِجَّ.

When the construction of the House was completed by Abraham (‘a) and

Ishmael (‘a) by the command of Almighty Allah, Abraham (‘a) sat in a corner

and called out, “Come you all to the hajj.” If he had called out, “Come to

the hajj,” none would have come except the human beings of that time, but

when his call was, “Come you all to the hajj,” all people even the unborn in

the loins of their fathers responded to him, saying, “We do respond to the

caller of Allah. We do respond to the caller of Allah…” Thus, those who

repeated this statement of response ten times will go on hajj ten times.

Those who repeated it five times will go on hajj five times and so every one

will go on hajj as many times as he repeated this statement. Likewise, he who

repeated it once only will go on hajj once only and who had not responded

will not go on hajj at all.(3)

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Performing the hajj Pilgrimage is obligatory only once upon any adult who possesses the expenditure of the hajj journey along with an amount sufficient to provide livelihood to one’s dependents, and that such a journey will not cause disorder in one’s livelihood or personal conditions. At the same time, it is highly recommended to go on hajj as many times as possible—an act that is preferred to many other devotional acts.(1)

It is also impermissible to suspend the hajj or to leave the Holy Ka`bah unvisited. In this regard, it is obligatory upon

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the supreme religious authority to force people to perform this religious duty and fund their journeys if they cannot find money to do so.

Detailed guidance on the performance of this duty is available in books on the practical laws of hajj, known as manasik al-hajj (Rites of the hajj).

and then perform a single `Umrah (i.e. minor hajj) only. This category of hajj is different from the earlier in the point that it does not require offering a sacrifice to the Holy Ka`bah or slaughtering an animal. Additionally, entering into the state of Ihram for this category of hajj is different from the earlier category.

3. hajj al-Qiran: This category of hajj is similar to the abovementioned one with one difference. The pilgrim is required to mark the offering that he must offer to the Holy Ka`bah from the first moment of entering the state of Ihram until he slaughters it at Mina on the Day of `«d al-Azha.

(3) Wadi-`Aqiq: the starting point from which the people of Iraq and those passing by it start their hajj.

(4) Qarn al-Manazil: the starting point from which the people of al-Ta'if (a city in western Saudi Arabia, in al-hijaz Province) and those passing by it start their hajj.

(5) Yalamlam: the starting point from which the people of the Yemen and those passing by it start their hajj.

Entering into the state of Ihram means to take off one’s ordinary clothes and put on two unstitched pieces of cloth worn as shirt and apron. Then, the pilgrim utters the statement of Talbiyah (i.e. responding to the call of hajj), which is in the following form:

لَبَّیْکَ اللَّهُمَّ لَبَّیْکَ.

لَبَّیْکَ لاَ شَرِیکَ لَکَ لَبَّیْکَ. إنَّ الْحَمدَ وَالنِّعْمَةَ لکَ

والْمُلْکَ. لاَ شَرِیکَ لَکَ.

Here I am responding to You, O Allah, here I am. Here I am, You have no

partner, here I am. Surely, praise, grace, and kingship are Yours. You have

no partner.

A pilgrim must also abstain from a set of matters some of which are inherently forbidden while others are not, such as touching women, using perfume, wearing clothes other than the two pieces of Ihram, covering the head with anything, engaging in disputes, hunting, and others.

A pilgrim must then present himself in Makkah to circumambulate the Holy Ka`bah seven times, beginning and ending at the corner on which the Black Stone is placed. Then, he must offer the two-unit prayer of circumambulation at the place known as the Station of Abraham (‘a) (Maqam Ibrahim).

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Afterwards, he must go to al-Safa to begin performing the rite of Sa`y(1) from al-Safa to al-Marwah, two small hillocks between which a pilgrim must run slowly seven times; four times from al-Safa to al-Marwah and three times the other way so as to end up at al-Marwah.

The next rite is to have his hair cut short and his nails trimmed.

Immediately after performing this rite, a pilgrim may release himself from the state of Ihram and return to his normal state. However, he must wait for the time of hajj to begin. Once it begins, he is required to enter into a new state of Ihram for the hajj from the holy city of Makkah on the eighth of Dhu’l-hijjah. On this day, he must leave for Mount `Arafat and stay there from midday to the sunset of the ninth of Dhu’l-hijjah. This rite is known as halting at `Arafat.

After sunset, he must come down this mountain and move towards the Holy

Monument (i.e. al-Mash`ar al-haram) where he must stay until sunrise.

On the tenth of Dhu’l-hijjah, he must come to Mina to perform the rite of stoning the `Aqabah statue (jamarat al-`aqabah) with seven small pebbles that he must gather from the Holy Precinct of Makkah and the Holy Monument. He must then sacrifice an animal offering, which must be a sheep, a cow, or a camel, and then shave or have the hair of his head cut short. Only then, can he release himself from the state of Ihram and do all the legal things that have been made forbidden to him as long as he was in the state of Ihram, except touching women and using perfumes.

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He must then come to the Holy House again, circumambulate it seven times, offer a two-unit prayer at the Station of Abraham (‘a), and run seven times between al-Safa and al-Marwah. Only then can he use perfume.

In order to have intimacy made lawful for him, he must perform another seven-round circumambulation, known in the jurisprudential terminology of the Ahl al-Bayt (‘a) School as Tawaf al-Nisa' and in the terminology of the other Muslim schools as Tawaf al-Wada` (Farewell Circumambulation).

On the eleventh and twelfth nights of Dhu’l-hijjah, a pilgrim is required to spend half of the night (either from nightfall to midnight, or from midnight to its last hour, at least) at Mina, although it is recommended, and even obligatory under certain circumstances, to spend the thirteenth night there, too.

On the eleventh and twelfth days, and even the thirteenth day for those who spent the last night at Mina, a pilgrim must stone the three statues (known as al-jamarah al-sughra, al-jamarah al-wusta, and jamarat al-`Aqabah) with seven pebbles each.

This is a summary of the method and obligatory rites of hajj al-Tamattu` according to the jurisprudence of the Ahl al-Bayt (‘a), although there are further details, manners, recommended acts, and even duties to which a pilgrim may be exposed while performing this category of hajj. However, there is no space to mention all these in this book.

This method is largely followed by the other Muslim sects with the exception of a very few details, options, and advancing or delaying in the performance of certain rites and in the rulings appertaining to certain acts of a pilgrim.

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Distinctive Features of hajj

Under this title, we can refer to three features by which the worship of hajj is distinguished from the other devotional acts.

First: hajj comprises several sorts of devotional acts, such as prayer, fasting, jihad, and almsgiving. The ritual circumambulation of the Holy House is a sort of prayer, in addition to the ritual prayer that follows each practice of circumambulation, known as Salat al-Tawaf (Circumambulation Prayer). Entering into the state of Ihram, which imposes abstaining from certain good things and desires, is a sort of fasting. Sacrificing and offering an animal to the Holy Ka`bah is a sort of almsgiving. The hardships undergone by a performer of hajj, such as the hardship of taking long journeys to Makkah and the exhaustive efforts that come from carrying out the rituals of the hajj, are a sort of jihad. Besides, the ritual hajj involves other devotional acts, such as halting at a mountain, stoning the three statutes, that represent Satan, with pebbles, and having one’s hair cut short or shaved. All these devotional acts are distinctive, unlike all other acts of worship.

Second: hajj is a large collective practice and Muslims of various social classes and from every remote path gather on certain days to perform this religious duty collectively and respond to the divine call of Prophet Abraham (‘a). They all move on the same highland and in a unified form to express the actual equality of all human beings and practically achieve the perfect unity of the Muslim nation.

Third: The purpose behind the practice of this worship is wide-ranging at both the individual and collective level and in various aspects, including the material, spiritual, social, political, economic, educational, and moral.

Although explanation of this point requires elaborative discourse, it seems possible to explain it by citing some traditions of the Ahl

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al-Bayt (‘a) that deal with some of the spiritual and material aspects and the holy purpose of this worship.

Imam `Ali (‘a) is reported to have said:

فَرَضَ عَلَیْکُمْ حَجَّ بَیْتِهِ الحَرَامِ، الَّذِی جَعَلَهُ

قِبْلَةً لِلاَْنَامِ، یَرِدُونَهُ وُرُودَ الاَنْعَامِ، وَیأْلَهُونَ إِلَیْهِ

وُلُوهَ الحَمَامِ. جَعَلَهُ سُبْحَانَهُ عَلاَمَةً لِتَوَاضُعِهمْ

لِعَظَمَتِهِ، وَإِذْعَانِهِمْ لِعِزَّتِهِ، وَاخْتَارَ مِنْ خَلْقِهِ سُمَّاعاً

أَجَابُوا إِلَیْهِ دَعْوَتَهُ، وَصَدَّقُوا کَلِمَتِهُ، وَوَقَفُوا مَوَاقِفَ

أَنْبِیَائِهِ، وَتَشَبَّهُوا بمَلاَئِکَتِهِ المُطِیفِینَ بِعَرْشِهِ،

یُحْرِزُونَ الاْرْبَاحَ فِی مَتْجَرِ عِبَادَتِهِ، وَیَتَبَادَرُونَ عِنْدَهُ

مَوْعِدَ مَغْفِرَتِهِ. جَعَلَهُ سُبْحَانَهُ لِلاِسْلامِ عَلَماً،

وَلِلْعَائِذِینَ حَرَماً، فَرَضَ حَجَّهُ، وَأَوْجَبَ حَقَّهُ، وَکَتَبَ

عَلَیْکُمْ وِفَادَتَهُ، فَقَالَ سُبْحَانَهُ: ﴿إِنَّ أَوَّلَ بَیْتٍ وُضِعَ لِلنَّاسِ لَلَّذِی بِبَکَّةَ مُبَارَکًا وَهُدًی لِلْعَالَمِینَ﴾

Allah has made

obligatory upon you the pilgrimage (hajj) to His sacred House, which is the

turning point for the people who go to it as beasts or pigeons go towards

spring water. Allah, the Glorified, made it a sign of their supplication

before His Greatness and their acknowledgment of His Dignity. He selected

from among His creation those who upon listening to His call responded to it

and testified to His word. They stood in the position of His Prophets and

resembled His angels who surround the Divine Throne securing all the benefits

of performing His worship and hastening towards His promised forgiveness.

Allah the Glorified made it (His sacred House) an emblem for Islam and an

object of respect for those who turn to it. He made obligatory its pilgrimage

and claim on you, holding you responsible to discharge it. Thus, Allah the Glorified

said, “And (purely) for Allah, is incumbent upon mankind, the pilgrimage to

the House, for those who can afford to journey thither. And whoever denies,

then verily, Allah is Self-sufficiently independent of the worlds. (3:96)”(1)

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Within the famous tradition that al-Fazl ibn Shadhan has reported from Imam al-Riza (‘a) with regard to the logic for the religious duties, Imam al-Riza (‘a) has said:

…فَإِنْ قَالَ فَلِمَ أُمِرَ بِالْحَجِّ؟ قِیلَ لِعِلَّةِ

الْوِفَادَةِ إِلَی اللَّهِ عَزَّ وَجَلَّ وَطَلَبِ الزِّیَادَةِ وَالْخُرُوجِ

مِنْ کُلِّ مَا اقْتَرَفَ الْعَبْدُ تَائِباً مِمَّا مَضَی مُسْتَأْنِفاً لِمَا

یَسْتَقْبِلُ مَع مَا فِیهِ مِنْ إِخْرَاجِ الأَمْوَالِ وَتَعَبِ الأَبْدَانِ

وَالاشْتِغَالِ عَنِ الأَهْلِ وَالْوَلَدِ وَحَظْرِ الأَنْفُسِ عَنِ اللَّذَّاتِ

شَاخِصاً فِی الْحَرِّ وَالْبَرْدِ ثَابِتاً ذَلِکَ عَلَیْهِ دَائِماً مَعَ

الْخُضُوعِ وَالاسْتِکَانَةِ وَالتَّذَلُّلِ مَعَ مَا فِی ذَلِکَ لِجَمِیعِ

الْخَلْقِ مِنَ الْمَنَافِعِ فِی شَرْقِ الأَرْضِ وَغَرْبِهَا وَمَنْ فِی

الْبَرِّ وَالْبَحْرِ مِمَّنْ یَحِجُّ وَمِمَّنْ لا یَحِجُّ مِنْ بَیْنِ تَاجِرٍ

وَجَالِبٍ وَبَائِعٍ وَمُشْتَرٍ وَکَاسِبٍ وَمِسْکِینٍ وَمُکَارٍ وَفَقِیرٍ

وَقَضَاءِ حَوَائِجِ أَهْلِ الأَطْرَافِ فِی الْمَوَاضِعِ الْمُمْکِنِ لَهُمُ

الاجْتَِماعُ فِیهَا مَعَ مَا فِیهِ مِنَ التَّفَقُّهِ وَنَقْلِ أَخْبَارِ

الأَئِمَّةِ عَلَیْهِمُ السَّلاَمُ إِلَی کُلِّ صُقْعٍ وَنَاحِیَةٍ کَمَا قَالَ

اللَّهُ عَزَّ وَجَلَّ: {وَمَا کَانَ الْمُؤْمِنُونَ لِیَنْفِرُوا کَافَّةً فَلَوْلَا نَفَرَ مِنْ کُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِیَتَفَقَّهُوا فِی الدِّینِ وَلِیُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَیْهِمْ لَعَلَّهُمْ یَحْذَرُونَ} {لِیَشْهَدُوا مَنَافِعَ لَهُمْ} فَإِنْ قَالَ فَلِمَ أُمِرُوا بِحَجَّةٍ وَاحِدَةٍ لا

أَکْثَرَ مِنْ ذَلِکَ. قِیلَ، لأَِنَّ اللَّهَ عَزَّ وَجَلَّ وَضَعَ

الْفَرَائِضَ عَلَی أَدْنَی الْقَوْمِ قُوَّةً کَمَا قَالَ عَزَّ وَجَلَّ: {ﯙ ﯚ ﯛ ﯜ} یَعْنِی شَاةً لِیَسَعَ لَهُ الْقَوِیُّ وَالضَّعِیفُ

وَکَذَلِکَ سَائِرُ الْفَرَائِضِ إِنَّمَا وُضِعَتْ عَلَی أَدْنَی الْقَوْمِ

قُوَّةً وَکَانَ مِنْ تِلْکَ الْفَرَائِضِ الْحَجُّ الْمَفْرُوضُ وَاحِداً ثُمَّ

رَغَّبَ بَعْدُ أَهْلَ الْقُوَّةِ بِقَدْرِ طَاقَتِهِمْ.

…If he

asks, ‘Why have we been ordered to go on the hajj pilgrimage?” It is said:

This is because it is a form of going towards Allah the Exalted and Majestic,

asking him for numerous rewards, departing from all evils that one has

committed, being repentant for all that he has done in the past, and starting

anew what he will do in the future. The hajj pilgrimage is also done so that

one expends his wealth, puts himself to physical trouble, experiences separation

from his spouse and children, avoids lust and pleasure, and suffers from the

troubles of the trip in the hot and cold weather, in fear, for a long interval

in humility, submission, and humbleness. In addition, the hajj pilgrimage

carries great benefits for all people (such as learning to desire Almighty

Allah, fear Him, abandon hardheartedness, make continuous reference to Him,

and not lose one’s hope and expectation). It reminds people of fulfilling

their duties towards their Lord and towards all people: people who live in

the deserts or at sea, partake in the hajj pilgrimage or not, import goods,

do business, sell or buy, are dealers or needy, rent riding animals or are

too poor to rent any riding animals to go on the hajj pilgrimage. It also

includes the fulfillment of the needs of the people who live in the vicinity

where the hajj pilgrims gather. It includes the training of individuals in

the narration of the traditions from the Immaculate Imams (‘a) from one

region over to another region. Almighty Allah has said, “If a contingent from

every expedition remained behind, they could devote themselves to studies in

religion and admonish the people, when they return to them, that thus they

may learn to guard themselves against evil. (9:122)” He has also said, “So

that they may witness advantages for them. (22:28)” If he asks, “Why have we

been ordered to go on the hajj pilgrimage once and not more?” It is then

said: It is because Almighty Allah established the obligatory deeds taking

into consideration the weakest people as He, the Exalted and Majestic, has

said, ‘…He must make an offering, as he can afford, but if he cannot afford

it…’ This refers to a sheep that both the rich and the poor can offer. The

other obligatory deeds are established considering the weakest people. One of

the obligatory deeds is to go on the hajj pilgrimage, which is obligatory

once in one’s lifetime. God has encouraged the rich people to perform it as

often as they can.(1)

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The following two samples will confirm this obvious truth:

The tradition that the major Sunni reference books of hadith report from Imam al-Baqir (‘a) on the authority of Jabir ibn `Abdullah al-Ansari presents many details about the Holy Prophet’s last hajj (known as the Farewell Pilgrimage) that cannot be found in any other tradition mentioned in these reference books. This tradition represents a jurisprudential basis for all Muslim schools of jurisprudence in the field of the laws of hajj.(1)

Shaykh al-Saduq, through a valid chain of authority, has reported that Zurarah ibn A`yun once said to Imam al-Sadiq (‘a), “May Allah accept me as ransom for you! I have been asking you about the laws of hajj for forty years and you have always given me answers.”

The Imam (‘a) answered:

بَیْتٌ حُجَّ إِلَیْهِ قَبْلَ آدَمَ

بِأَلْفَیْ عَامٍ تُرِیدُ أَنْ تُفْنِیَ مَسَائِلَهُ فِی أَرْبَعِینَ عَاماً؟

A house to which pilgrimages were made two thousand years before the

creation of Adam (‘a)—do you expect that you can learn all about it in forty years

only?(2)

This answer obviously shows the wide-ranging scope of the Holy Imam’s practical interest in the topic of hajj, just as they show their great interest in the historical aspect of this worship.

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Comprehensiveness of the Devotional Content of hajj

Not to speak of their vast concentration on hajj, we notice that the Ahl al-Bayt (‘a) also took much interest in the devotional contents of all of its rites and laws. We cannot find a performer of hajj practicing any rite without a supplication or a litany before, during, or after it. More precisely, supplications and litanies accompany a performer of hajj from the time he intends to perform hajj until he returns home. Hundreds of traditions deal with this topic.(1)

In a coming chapter, we will discuss some details of the vast devotional contents of hajj.

Visiting the Holy Prophet (s), the Holy Imams (‘a), and Places of Worship

Performers of hajj complete this obligatory devotional act by visiting the Holy Prophet’s (s) tomb and mosque—an act common to all Muslims.(2) However, the Holy Imams of the Ahl al-Bayt (‘a) have given this topic much more significance with regard to both quantity and quality.

With regard to quantity, they encourage their followers to visit the tombs of the Holy Imams (‘a) buried in the al-Baqi` Cemetery: Imam hasan ibn `Ali (al-Mujtaba), Imam `Ali ibn al-husayn (Zayn al-`Abidin), Imam Muhammad

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ibn `Ali (al-Baqir), and Imam Ja`far ibn Muhammad (al-Sadiq), peace be upon them all.

They also recommend visiting the tomb of Lady Fatimah al-Zahra' (‘a)—the veracious and pure—the daughter of the Holy Prophet (s). She is said to have been buried in her house(1) that is adjacent to the Holy Prophet’s Mosque.

In addition, the Holy Imams (‘a) have recommended visiting the tombs of the Holy Prophet’s wives, Lady Fatimah bint Asad (Imam `Ali’s mother), the other righteous companions of the Holy Prophet (s), and the martyrs of the Battle of Uhud, topping the list being hamzah ibn `Abd al-Muttalib, the Holy Prophet’s (s) uncle.

In addition to the previous, there is much interest in visiting mosques and other places where the Holy Prophet (s) offered prayers and said supplications and particular places where historical events or bestowing of divine gifts took place. The following mosques top this list:

- Mosque Qaba

- Mosque al-Fath

- Mosque al-Qiblatayn

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- Mosque Uhud

- Imam `Ali Mosque

- Salman al-Farsi Mosque

- Lady Fatimah al-Zahra' Mosque

- Mosque al-Ghumamah (the cloud)

Other places the Holy Imams (‘a) have recommended visiting are:

- Ummu-Ibrahim’s Chamber (known as mashrabat ummi-ibrahim).

- Al-Abtuh in the holy city of Makkah where there are the tombs of Lady Khadijah (‘a) (the Mother of the Believers: the Holy Prophet’s first wife and Lady Fatimah al-Zahra'‘s mother), Abu-Talib (‘a), and other righteous personalities of the early age of Islam.

- Abu-Talib’s Col (where the Holy Prophet (s), along with his relatives from the Hashemites, were put under a harsh siege by the polytheists of Makkah at the beginning of his promulgation of Islam).

- hira' Cave (where the Holy Prophet (s) used to worship Almighty Allah secretly before he received the divine revelation).

- Al-Arqam House (where the first group of Muslims, led by the Holy Prophet (s) met secretly to discuss the affairs of Islam).

- Dar al-Nidwah (the place where the chiefs of Quraysh would meet to discuss the latest issues).

The Holy Imams (‘a) also recommended visiting all sites that were connected with the history of Islam and reminded

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Muslims of the dignity, honor, sacrifices, and difficulties that faced the divine mission of promulgating Islam to establish a good link between them and the great history of their religion. They hoped this would arouse their spirit of determination and renaissance, and create the qualities of independence, and self-respect in them.(1)

With regard to quality, the Ahl al-Bayt (‘a) look at visiting the Holy Prophet (s) and Imams (‘a) as perfection and completion of the ritual hajj. Many traditions declare and confirm this fact openly. In this connection, Imam al-Riza (‘a) is reported to have said:

إِنَّ لِکُلِّ إِمَامٍ عَهْداً فِی

عُنُقِ أَوْلِیَاءِهِ وَشِیعَتِهِ، وَإِنَّ مِنْ تَمَامِ الْوَفَاءِ بِالْعَهْدِ

وَحُسْنِ الأَدَاءِ زِیَارَةَ قُبُورِهِمْ. فَمَنْ زَارَهُمْ رَغْبَةً فِی

زِیَارَتِهِمْ وَتَصْدِیقاً بِمَا رَغِبُوا فِیهِ کَانَ أَئِمَّتُهُمْ شُفَعَاءَهُمْ

یَوْمَ الْقِیَامَةِ.

The disciples and followers of every Imam (‘a) are connected to him

with a binding covenant that they must fulfill. Among the items of an

excellent fulfillment of these covenants is indeed the visiting of the Imams’

(‘a) tombs. Hence, if one visits their tombs willingly and with the intention

of accomplishing their desire, the Imams (‘a) will intercede for that person on

the Day of Resurrection.(2)

Isma`il ibn Mahran has reported Imam al-Sadiq (‘a) as saying:

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إِذَا حَجَّ أَحَدُکُمْ

فَلْیَخْتِمْ حَجَّهُ بِزِیَارَتِنَا; لأَِنَّ ذَلِکَ مِنْ تَمَامِ الْحَجِّ.

Any one of you who goes on hajj must conclude his hajj by visiting us

because this is the finalization of hajj.(1)

Imam `Ali, the Commander of the Faithful (‘a), is reported to have said:

أَتِمُّوا بِرَسُولِ اللهِ صَلَّی

اللهُ عَلَیْهِ وَآلِهِ حَجَّکُمْ إِذَا خَرَجْتُمْ إِلَی بَیْتِ اللهِ; فَإِنَّ

تَرْکَهُ جَفَاءٌ وَبِذَلِکَ أُمِرْتُمْ، وَأَتِمُّوا بِالْقُبُورِ الَّتِی

أَلْزَمَکُمُ اللهُ عَزَّ وَجَلَّ زِیَارَتَهَا وَحَقَّهَا، وَاطْلُبُوا

الرِّزْقَ عِنْدَهَا.

When you go on pilgrimage to the House of Allah, finalize your hajj by

visiting the Messenger of Allah (s) because to avoid doing this is a type of

alienation from him, while you are ordered to avoid alienating yourself.

Also, finalize your hajj by visiting the tombs that Almighty Allah has

ordered you to visit and to carry out your duties towards them. Seek

sustenance at these tombs.(2)

In al-Kafi, Shaykh al-Kulayni has reported Imam al-Baqir (‘a) as saying

تَمَامُ الْحَجِّ لِقَاءُ

الإِمَامِ.

The acme of hajj is to

visit the Imam (‘a).(3)

Identifying the General Political Attitude

Imitating the Holy Prophet (s) and following the instruction of the Holy Qur'an, the Ahl al-Bayt (‘a) made sure that the season of hajj took the form of an annual meeting held by Muslims in order to declare their general political attitude

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and the most important situations that are related to all Muslims.

Historically, in the first year of their hajj after the conquest of Makkah, Surah Bara'ah (al-Tawbah, No. 9) was revealed. The Holy Qur'an and the Holy Prophet (s) declared a release from all obligations towards the polytheists. This was one of the most significant political attitudes demonstrated by Islam.

In the last season of hajj led by the Holy Prophet (s) and known as the hijjat al-wada` (Farewell Pilgrimage), the Holy Prophet (s) delivered a sermon that included all political and social attitudes of Muslims.

At the end of his last hajj, he declared the future leadership as Imam `Ali’s and the Muslims’ duty towards him. This declaration, which took place in a region called Khumm Spring (i.e. Ghadir), the Holy Prophet (s) openly declared:

أَیُّهَا النَّاسُ، مَنْ کُنْتُ

مَوْلاَهُ فَهَذَا عَلِیٌّ مَوْلاَهُ. اَللَّهُمَّ وَالِ مَنْ وَالاَهُ، وَعَادِ

مَنْ عَادَاهُ، وَانْصُرْ مَنْ نَصَرَهُ، وَاخْذُلْ مَنْ خَذَلَهُ، وَأَحِبَّ

مَنْ أَحَبَّهُ، وَأَبْغِضْ مَنْ أَبْغَضَهُ.

O people, whoever has taken me as master, `Ali is now his master. O

Allah, (please) be the friend of him who takes `Ali as master, be the

opponent of him who antagonizes `Ali, give victory to him who supports `Ali,

disappoint him who disappoints `Ali, love him who loves `Ali, and hate him

who hates `Ali.(1)

This event is unanimously reported by all Muslims.

The aforementioned traditions on the goals of hajj also indicate this particular goal and practical outline. Of course, this goal is naturally imposed by the devotional act

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of hajj and this annual gathering which is attended by select individuals of the Muslim nation as well as those who are financially capable of performing this religious duty.

Meeting the Imam and the Leadership of the Muslim Community

The Ahl al-Bayt (‘a) emphasized meeting and visiting the Imam (‘a) during the season of hajj in order to get his advice and guidance and to become acquainted with the detailed attitudes towards various issues that concern Muslims. These meetings also intended to provide the Imam (‘a) with a review of the activities of the faithful believers, their problems and common and private questions in addition to other affairs necessitated by the direct connection between the leader and the subjects with regard to the Muslim society and the process of building a virtuous community inside this society.

In this regard, Shaykh al-Kulayni and Shaykh al-Saduq have reported through a valid chain of authority that Imam al-Baqir (‘a) said:

إِنَّمَا أُمِرَ النَّاسُ أَنْ

یَأْتُوا هَذِهِ الأَحْجَارَ فَیَطُوفُوا بِهَا، ثُمَّ یَأْتُونَا

فَیُخْبِرُونَا بِوِلاَیَتِهِمْ وَیُعْرِضُوا عَلَیْنَا نَصْرَهُمْ.

The people have been ordered to come to these stones and circumambulate

them so that they can then come to us to show their loyalty to us and offer

their support for us.(1)

Many other traditions have spoken of the same topic. This proves the significance of meeting the Imam (‘a), which is an organizational trend in the process of building a virtuous

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community, during this blessed devotional system, considering it one of the devotional acts a faithful believer is required to do.

Moreover, this organizational trend is in reality an Islamic principle that has been put into practice by the Ahl al-Bayt (‘a) in setting up the system of building a virtuous community.(1) In plain words, the attachment of the people to their religious leadership and their commitment to the covenants and pledges that they make with their leadership (which may take various forms including following the guidelines, carrying out the commands, and giving complete support to the leadership) is actually one of the principles of Islam to which the Holy Qur'an (‘a) has called, saying:

یَا أَیُّهَا الَّذِینَ آمَنُوا اسْتَجِیبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاکُمْ لِمَا یُحْیِیکُمْ وَاعْلَمُوا أَنَّ اللَّهَ یَحُولُ بَیْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَیْهِ تُحْشَرُونَ

O you who believe,

answer the call of Allah and His Messenger when he calls you to that which

gives you life. Know that Allah intervenes between man and his heart and that

to Him you shall be gathered. (8:24)

hajj: Jihad of the Weak

Some traditions have reported the Holy Prophet (s) to have regarded hajj as a type of jihad (holy struggle) although he said so about women, who are exempted from the religious duty of jihad. In this regard, al-Bukhari has reported that `A'ishah said to the Holy Prophet (s), “We, the women, see

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jihad as the best of all deeds. Nonetheless, we are exempted from practicing this deed.”

He answered her, “This is true, but the best jihad is to perform an accepted hajj.”(1)

Referring to the same tradition, al-Nasa'i reports the Holy Prophet (s) as saying, “The best and most comprehensive kind of jihad is to make a pilgrimage to the Holy House.”(2)

Thus, al-Nasa'i generalizes this ruling to include the old, the children, the weak, and women.

In this connection, the Ahl al-Bayt (‘a) have given a broader view to the ritual hajj from this angle that it includes all the individuals of the virtuous community who may face exceptional circumstances that prevent them from carrying out the duty of jihad for legal and moral reasons. This view stems from the Ahl al-Bayt’s attempt to maintain the idea and spirit of jihad and to declare the necessity of practicing this sort of devotional act under all conditions. Of course, this concept is founded on the understanding of the Ahl al-Bayt of the Holy Prophet’s situation and content of this devotional duty.

The partisans of the Ahl al-Bayt (‘a) and the individuals of the virtuous community came under exceptional political circumstances because the tyrannical rulers would wage unjustified campaigns against people for no reason other than gaining a dominant influence over them, making more profit, and levying more financial taxes. This matter reached its climax when some rulers of the Umayyad dynasty refused to accept the conversion to Islam of some

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Christians so as not to be deprived of the tributes those people would pay as long as they were non-Muslims.(1)

Declaring their religion-based attitude to such practices, the Ahl al-Bayt (‘a) disallowed the individuals of the virtuous community to participate in such campaigns even though this attitude had a negative spiritual influence on the virtuous community since it deprived them of gaining the moral outcomes of carrying out the religious duty of jihad (struggle for the sake of Almighty Allah).

As a substitute, the Ahl al-Bayt (‘a) advised their followers to go for hajj as frequently as possible because the practice of hajj would compensate for the spiritual, educational, and ethical fruits of jihad of which they were deprived because of the political circumstances of those days. Of course, this concept is also founded on their understanding of the Holy Prophet’s tradition.

In the beginning of our discussion of hajj, we have referred to the validly reported tradition of Imam al-Sadiq (‘a) who quotes the Holy Prophet (s) as saying:

hajj is one of the two jihads. It is the jihad of the weak.

Commenting on this saying, Imam al-Sadiq (‘a) said:

We are the weak.(2)

According to another tradition, Imam al-Sadiq (‘a) has said:

نَحْنُ وَشِیعَتُنَا الضُّعَفَاءُ.

Our Shi`ah and we are the weak.

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These two texts may shed some light on this special situation and understanding of the Ahl al-Bayt (‘a) with regard to the relationship between jihad and hajj—an understanding that can be made clearer through the following texts:

1. Ja`far ibn Muhammad ibn Qawlawayh has reported Imam al-Baqir (‘a) as saying:

الْجِهَادُ أَفْضَلُ الأَشْیَاءِ

بَعْدَ الْفَرَائِضِ فِی وَقْتِ الْجِهَادِ، وَلاَ جِهَادَ إِلاَّ مَعَ

الإِمَامِ.

When its time comes, jihad is the best of all things save the ritual

prayers. However, no jihad is permissible except under the pennon (or the

command) of an Imam.(1)

2. Al-Kulayni and others have reported through a valid chain of authority that Imam al-Sadiq (‘a) said:

`Abbad al-Basri, on his way to Makkah, met Imam `Ali Zayn al-`Abidin (‘a) and said, “O `Ali, you have left jihad, escaping its difficulty, and come to hajj and its easiness. Almighty Allah says, “Surely, Allah has bought of the believers their persons and their property for this, that they shall have Paradise. They fight in Allah's way, so they slay and are slain—a promise which is binding on Him in the Torah, the Gospel, and the Qur'an. And who is more faithful to his covenant than Allah? Rejoice therefore in the pledge, which you have made. And that is the mighty achievement. (9:111)”

Imam Zayn al-`Abidin (‘a) commented, “You may recite what comes next.”

So, the man recited, “They who turn to Allah, who serve Him, who praise Him, who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid

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what is evil, and who keep the limits of Allah. And give good news to the believers. (9:112)”

The Imam (‘a) thus commented, “If we find persons enjoying these characteristics, we will definitely leave hajj and practice jihad with them because it will then be better than hajj.”(1)

According to another form of the tradition, Imam Zayn al-`Abidin (‘a) said, “If such people appear, we will never prefer anything to jihad.”(2)

A reference to this situation of the Holy Imams (‘a) has been previously made within the discussion of jihad.

3. Imam al-Sadiq (‘a) is validly reported to have quoted Imam `Ali (‘a) as saying:

لاَ یَخْرُجُ الْمُسْلِمُ فِی

الْجِهَادِ مَعَ مَنْ لاَ یُؤْمَنُ عَلَی الْحُکْمِ، وَلاَ یُنْفِذُ فِی الْفَیْءِ

أَمْرَ اللهِ عَزَّ وَجَلَّ; فَإِنَّهُ إِنْ مَاتَ فِی ذَلِکَ الْمَکَانِ کَانَ

مُعِیناً لِعَدُوِّنَا فِی حَبْسِ حَقِّنَا وَالإِشَاطَةِ بِدِمَائِنَا،

وَمِیتَتُهُ مِیتَةٌ جَاهِلِیَّةٌ.

A Muslim must not participate in jihad with one who cannot be regarded

as a just ruler and who does not apply the laws of Almighty Allah to the

spoils of war. If one violates this order and then dies in that place, he

will definitely be determined as having supported our enemies in confiscating

our dues and shedding our blood. Thus, he will die the same death of those

who have not accepted Islam.(3)

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In addition to uttering the obligatory statement of Talbiyah, it is recommended to add other statements comprising words praising Almighty Allah and words beseeching Him. It is also recommended to repeat the statement of Talbiyah at different places and on different conditions until the houses of Makkah can be seen.

2. Upon entering the Holy Precinct, which is a vast circular area surrounding the holy city of Makkah, it is recommended to get off whatever one is riding, perform ritual bathing, take off the shoes, and say a special supplication.

3. For entering the city of Makkah and the Sacred Mosque, it is recommended to bathe oneself ceremonially. At the door of the mosque, it is recommended to offer salutations to the Holy Prophet and Prophet Abraham, peace be upon them both, mention the Name of Almighty Allah through a special formula, praise Him by saying another special formula, and turn the face towards the Holy Ka`bah while uttering a third special formula of supplication.

4. Upon approaching the Black Stone, it is recommended to say certain litanies and supplications. Likewise, it is recommended to beseech Almighty Allah and say more litanies, invocations of blessings upon the Holy Prophet (s) and a special supplication while kissing the Black Stone.

5. During the ritual circumambulation, there are special supplications to be said on each round and at certain places. These include the gate of the Holy Ka`bah, the corner of the Ka`bah facing Yemen (known as al-Rukn al-Yamani), the Black Stone, the backside of the Ka`bah, the flipside of

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the gate of the Ka`bah,(1) and hijr Isma`il, (the fence built by Prophet Ishmael (‘a) around the tomb of his mother).

6. Upon accomplishing Salat al-Tawaf (the Circumambulation Prayer), it is recommended to thank and praise Almighty Allah, invoke His blessings upon the Holy Prophet and his Household (s), and supplicate to Him while prostrating.

7. Upon drinking water from Zamzam Spring, it is recommended to say a special supplication and pour a little amount of that water on the head, belly, and back.

8. Upon performing the ritual running between al-Safa and al-Marwah, it is recommended to say some special litanies, invocations of blessings upon the Holy Prophet and his Household (s), and supplications. It is also recommended to recite certain chapters of the Holy Qur'an on al-Safa and al-Marwah and while running between them.

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9. The same recommended acts that are done at entering into the state of Ihram for the hajj may be repeated for the Ihram of the `Umrah. The only difference is that entering into the state of Ihram for performing `Umrah may be followed by saying certain supplications while heading for Mina and on the way to Mount `Arafat. At Mina, it is recommended to spend the whole night in devotional acts, especially at al-Khif Mosque. There is also another special supplication to be said while heading for Mount `Arafat.

10. In the second section, the devotional acts and etiquettes practiced on the Day of `Afarat will be mentioned, because some of these acts are practiced on this day by both performers of hajj and `Umrah.

11. At the Holy Monument, it is recommended to say a supplication at the red dune that lies to the right side of the road, slow down one’s steps, and spend the Night of EId al-Azha in acts of worship and supplications.

In this regard, a hadith reads:

If possible, try to spend the whole night in acts of worship, because as reported, the gates of heaven remain open on this night because of the voices of the believers who buzz like bees. On this night, Allah, Majestic be His praise, says, “I am your Lord and you are My servants. You have fulfilled your duties towards Me; therefore, it is incumbent upon Me to respond to you.” Thus, He excuses whoever He wishes and forgives whoever He wishes on this night.(1)

In addition, there are some supplications reported to be said on the Night of `Arafat.

Immediately after the obligatory dawn prayer, it is recommended to praise and thank Almighty Allah,

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enumerate any amount possible of His graces and favors, invoke His blessings upon the Holy Prophet and his Household, and then say a supplication dedicated to this time.

It is also recommended to run about one hundred steps at Wadi Muhassar (a valley lying on the way between Jam` and Mina) and then say a special supplication while running there.

12. Upon stoning the large statue along with the other statutes representing Satan, it is recommended to be ritually pure, say a special supplication while collecting the pebbles, say the takbir statement while throwing them along with a special supplication, and say another special supplication on the way back to Mina.

13. Upon offering and slaughtering an animal, it is recommended to say a special supplication and to undertake the process of slaughtering or, if this is not possible, put the knife on the neck of the animal and put the hand on the slaughterer’s hand.

14. Upon having one’s hair shaved or cut short, it is recommended to say a special supplication.

15. Upon performing the ritual circumambulation for hajj, it is recommended to do the acts that have been previously cited for performing the ritual circumambulation for `Umrah. In addition, it is recommended to say a special supplication while standing at the door of the Sacred Mosque before starting this rite.

16. There are more recommended acts to be done by a performer of hajj during his/her residence in Makkah. These acts can be summed up as follows:

a) It is recommended to mention Almighty Allah as frequently as possible.

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b) It is recommended to recite as many chapters of the Holy Qur'an as possible or recite it entirely during one’s residence in this city.

c) It is recommended to drink from the water of Zamzam Spring and say a special supplication thereat.

d) It is recommended to catch as many glimpses as possible of the Holy Ka`bah, for a great reward is obtained from this act.

e) It is recommended to circumambulate the Holy Ka`bah seven rounds ten times a day: three at the first hour of night, three at the last hour of it, two immediately after dawn, and two immediately after midday.

f) It is recommended to circumambulate the Holy Ka`bah sixty-three times during residence in Makkah. If this is not possible, then fifty-two rounds will be sufficient. If this is not possible either, then one may circumambulate any number of rounds possible.

g) It is recommended to enter inside the Holy Ka`bah, bathe oneself ritually before doing so, say a special supplication while entering, offer prayers, offer another special two-unit prayer, offer prayers at the four corners of the Ka`bah followed by a special supplication, and repeat the takbir statement and a special supplication while leaving.

h) It is recommended to do another circumambulating, which is called the Farewell Circumambulation, when preparing oneself for leaving Makkah. Following this, it is recommended to kiss the Black Stone, praise and thank Almighty Allah, invoke His blessings upon the Holy Prophet and his Household, and say a special supplication.

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For acquaintance with the details of all these acts, the reader should refer to books on the rites and laws of hajj.(1)

The course presented demonstrates the wide scope of the contents of hajj as viewed by the Ahl al-Bayt (‘a)—a course that cannot be found in any other Muslim school.

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The Devotional Acts On The Day Of `Arafāt

The Day of `Arafat, the ninth of Dhu’l-hijjah, has a special significance and value in Islam as does the night preceding it, which is a blessed night on which repentance is accepted, supplications responded to, and acts of obedience to Almighty Allah awarded the reward of one hundred and seventy years of worship.

Almighty Allah has called His servants to obey and serve Him on this day, stretching before them the tables of His kindness and magnanimity. On this day too, Satan is more humble, despised, driven away, and angry than any other day. The Day of `Afarat is thus a day of supplication and imploration.(1)

It has been narrated that Imam Zayn al-`Abidin (‘a), on the ninth of Dhu’l-hijjah, heard someone begging people for help. He (‘a) said to him, “Woe is you! Are you begging other than Almighty Allah on such a day while even fetuses in wombs are expected to be included in His mercy on this day and become delighted?”

For this day, there is a wide-ranging course of devotional acts and rites. All these acts and rites are to be practiced during the ritual halting on Mount `Arafat during the hajj season. However, some traditions show them to also be practiced by other people in their own countries, especially those visiting Imam husayn’s tomb about which a tradition holds that Almighty Allah looks at the visitors of Imam husayn’s tomb on the ninth of Dhu’l-hijjah before he looks at the performers of hajj who are standing on Mount `Arafat.

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Likewise, Talhah ibn Zayd has reported on the authority of Imam al-Baqir (‘a) on the authority of his father on the authority of Imam `Ali (‘a) who said:

لاَ

عَرَفَةَ إِلاَّ بِمَکَّةَ، وَلاَ بَأْسَ أَنْ یَجْتَمِعُوا فِی الأَمْصَارِ

یَوْمَ عَرَفَةَ یَدْعُونَ اللهَ.

The Day of `Arafat

should not be celebrated anywhere save Makkah. It is however not

objectionable for the people of a country to gather on this day and

supplicate before Almighty Allah.(1)

For those performing the hajj rites, it is recommended to repeat these statements beginning with the obligatory afternoon prayer on EId al-Azha up to the thirteenth of Dhu’l-hijjah after performing the obligatory and supererogatory prayers at Mina.

For those who are in their homelands, it is recommended to repeat these statements until the dawn of the twelfth of Dhu’l-hijjah.

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مَا أَعْلَمُ شَیْئاً بَعْدَ الْمَعْرِفَةِ أَفْضَلَ مِنْ هَذِهِ

الصَّلاَةَ. أَلاَ تَرَی أَنَّ الْعَبْدَ الصَّالِحَ عِیسَی بْنَ مَرْیَمَ

عَلَیْهِ السَّلاَمُ قَالَ: (وَأَوْصَانِی بِالصَّلاَةِ وَالزَّکَاةِ مَا دُمْتُ

حَیّاً).

After recognition of Almighty Allah, I do not

know of any thing better than prayer. Have you not noticed that the righteous

servant, Jesus the son of Mary, (‘a) says, “He has enjoined on me prayer and

the poor-rate as long as I live. (19:31)”(1)

Making recommendations to his companions, Imam `Ali (‘a) is reported to have said the following about prayer:

تَعَاهَدُوا

أَمْرَ الصَّلاَةِ، وَحَافِظُوا عَلَیْهَا، وَاسْتَکْثِرُوا مِنْهَا،

وَتَقَرَّبُوا بِهَا، فَإِنَّهَا {إِنَّ الصَّلَاةَ کَانَتْ عَلَی الْمُؤْمِنِینَ کِتَابًا مَوْقُوتًا} أَلاَ تَسْمَعُونَ إِلَی جَوَابِ

أَهْلِ النَّارِ حِینَ سُئِلُوا: {مَا سَلَکَکُمْ فِی سَقَرَ قَالُوا لَمْ نَکُ مِنَ الْمُصَلِّینَ} وَإِنَّهَا لَتَحُتُّ الذُّنُوبَ حَتَّ الْوَرَقِ، وَتُطْلِقُهَا

إِطْلاَقَ الرِّبَق، وَشَبَّهَهَا رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ بِالْحَمَّةِ

تَکُونُ عَلَی بَابِ الرَّجُلِ، فَهُوَ یَغْتَسِلُ مِنْهَا فِی الْیَوْمِ

وَاللَّیْلَةِ خَمْسَ مَرّات، فَمَا عَسَی أَنْ یَبْقَی عَلَیْهِ مِنَ

الدَّرَنِ؟ وَقَدْ عَرَفَ حَقَّهَا رِجَالٌ مِنَ الْمُؤْمِنِینَ الَّذِینَ لاَ

تَشْغَلُهُمْ عنْهَا زِینَةُ مَتَاع، وَلاَ قُرَّةُ عَیْن مِنْ وَلَد وَلاَ

مَال، یَقُولُ اللهُ سُبْحَانَهُ: {رِجَالٌ لَا تُلْهِیهِمْ تِجَارَةٌ وَلَا بَیْعٌ عَنْ ذِکْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِیتَاءِ الزَّکَاةِ}. وَکَانَ رَسُولُ اللهِ صَلَّی اللهُ

عَلَیْهِ وَآلِهِ نَصِباً بِالصَّلاَةِ بَعْدَ التَّبْشِیرِ لَهُ بِالْجَنَّةِ،

لِقَوْلِ اللهِ سُبْحَانَهُ: {وَأْمُرْ أَهْلَکَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَیْهَا}، فَکَانَ یَأُمُرُ بِهَا أَهْلَهُ وَیَصْبِرُ عَلَیْهَا نَفْسَهُ.

Pledge yourself to prayer and remain steady in its performance. Offer

prayer as much as possible and seek nearness of Allah through it, because it

is, “imposed upon the believers as a timed ordinance!” Have you not heard the

reply of the people of Hell when they were asked, “‘What has brought you into

hell?’ They shall say, ‘We were not of those who offered the regular

prayers!’” Certainly, prayer sheds sins like the dropping of leaves from

trees and removes them as ropes removed from the necks of cattle. The

Messenger of Allah—May peace and blessing of Allah be upon him and his

descendants—has said, “Prayer is like a hot spring situated at the door of a

person’s home. If he takes a bath in it five times a day, will any dirt then

remain on him?” Those believers recognize its value that neither the

adornment of property nor the coolness of the eyes produced by children, can

turn away from. Allah, the Glorified, says, “(Those) men (are believers) whom

neither merchandise nor any sale diverts from the remembrance of Allah, and

constancy in prayer, and paying the poor-rate…” Even after receiving

assurance of Paradise, the Messenger of Allah—peace and blessing of Allah be

upon him and his descendants—used to exert himself in prayer. After he was

given the glad tidings of being allowed into Paradise by Allah’s command,

“And enjoin prayer on your followers and adhere steadily to it,” the Holy

Prophet (s) used to enjoin his followers to prayer and exert himself to offer

it.(2)

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There are certain conditions and etiquettes with regard to the performer of prayers, his or her dress, the place of performing the prayer, and the place of prostration. However, the most important of these conditions are the following:

The body, dress, and place of prostration of a performer of prayer must be ceremonially pure (i.e. tahir).

A prayer must be preceded by ceremonial purity that is attained through ritual ablution (i.e. wuzu') or ritual bathing (i.e. ghusl).

The place of performing the prayer must be legal (i.e. it must not be usurped or confiscated).

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The dress of a performer of prayer must not be made of silk, gold, or the skin of an animal whose flesh is forbidden to eat or the skin of a corpse.

In addition, there are many rulings appertaining to prayer and mentioned in detail in the books on the practical laws of Islam written by jurisprudents and known as Risalah.

6. The Circumambulation Prayer, which has been discussed in the previous chapter of this book.

The optional, recommended prayers are too many, some offered at certain times and on certain occasions. The most important of these untimed optional prayers are:

1. Voluntary prayers (Salat al-Tatawwu`)

2. The prayers of the Holy Infallibles (‘a)

3. Ja`far al-Tayyar’s Prayer

4. Prayer for Needs (Salat al-hajah)

5. Prayer for Seeking the Best (Salat al-Istikharah)

6. Prayer of Dedication (Salat al-Hadiyyah)

Imam al-Sadiq (‘a) is validly reported to have said:

الصَّلاَةُ قُرْبَانُ کُلِّ

تَقِیٍّ.

Prayer is the offering of every pious person.(1)

One of such voluntary prayers is the prayer that is offered upon entering a mosque as a form of greeting the place. Of course, greeting a mosque includes offering a voluntary, obligatory, or any other prayer therein. Such voluntary, recommended, or even supererogatory prayers usually consist of two units ended with the statements of tashahhud(2) and taslim unless the formula of the prayer has been otherwise defined in a valid religious text.

It is advisable to offer supererogatory prayers and any number of other voluntary prayers whenever there is a desire to do so. In this respect, the Holy Prophet (s) is reported to have said:

إِنَّ

لِلْقُلُوبِ إِقْبَالاً وَإِدْبَاراً فَإِذَا أَقْبَلَتْ فَتَنَفَّلُوا وَإِذَا

أَدْبَرَتْ فَعَلَیْکُمْ بِالْفَرِیضَةِ.

Hearts usually

encounter different states ranging between enthusiasm and apathy. If your

hearts are enthusiastic, then offer the supererogatory prayers; otherwise,

you may perform only the obligatory ones.(3)

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Nonetheless, man is required to keep his heart and self sound and open under all conditions such that he is always ready to jump at the opportunity of offering prayers because the supererogatory and voluntary prayers complete the shortcomings of the obligatory ones and make up the inadvertence, inattentiveness, and absentmindedness to which a performer of an obligatory prayer may be exposed. In fact, what is accepted of one’s prayer is only the amount for which a performer has presence of mind. Supporting this fact, many traditions have been validly reported in this regard, such as one reported from Muhammad ibn Muslim from Imam al-Baqir (‘a) who says:

إِنَّ الْعَبْدَ

لَیُرْفَعُ لَهُ مِنْ صَلاَتِهِ نِصْفُهَا أَوْ ثُلُثُهَا أَوْ رُبُعُهَا أَوْ

خُمُسُهَا، فَمَا یُرْفَعُ لَهُ إِلاَّ مَا أَقْبَلَ عَلَیْهِ مِنْهَا

بِقَلْبِهِ، وَإِنَّمَا أُمِرْنَا بِالنَّافِلَةِ لِیَتُمَّ لَهُمْ بِهَا مَا

نُقِصُوا مِنَ الْفَرِیضَةِ.

Only half, one third,

one quarter, or even one fifth of a servant’s prayer might be accepted. What

is accepted is only the amount of the prayer in which a servant has presence

of mind. Therefore, we have been ordered to offer the supererogatory prayers

to make up for the shortcomings of the obligatory ones.(1)

Imam `Ali, and Lady Fatimah al-Zahra', peace be upon them all.

Whoever offers four units of prayer and repeats Surah al-Tawhid fifteen times in each unit,(1) will be as free of sins like a newborn immediately when he accomplishes the prayer.(2)

Shaykh al-Tusi, in Misbah al-Mutahajjid, has cited a special formula of litany to be said immediately after this prayer.(3)

However, he has omitted to mention the traditions which relate these prayers to any one of the Holy Infallibles (‘a).(1)

As for Shaykh al-Qummi, he has mentioned these prayers with special formulas of supplication to be said after each prayer. Seemingly, Shaykh al-Qummi has imitated Sayyid Ibn Tawus in this respect.(2) These prayers are not reported to be ascribed to any of the Holy Imams (‘a), therefore, we will not cite them.

May I grant you something? May I give you something? May I endue you with something?

Ja`far answered, “Of course you may Allah’s Messenger!”

The attendants thought that Ja`far would be given gold or silver; therefore, they advanced to see what this gift would be. Yet, the Holy Prophet (s) said to Ja`far:

I am going to give you something that if you do everyday, it will be better for you than the whole world and whatever is therein. If you do it once every two days, Almighty Allah will forgive you all your sins that you may have done during those two days, and if you do it once a week, once a month, or once a year, all your sins that you may have done in this period will be forgiven:

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For this prayer, you offer four units of prayer beginning them with recitation (of chapters of the Holy Qur'an). When you finish reciting (these chapters), you may repeat the following litany fifteen times:

سُبْحَانَ ٱللّهِ

وَٱلْحَمْدُ لِلّهِ وَلاَ إِلهَ إِلاَّ ٱللّهُ وَٱللّهُ اَکْبَرُ.

All glory be to Allah, all praise be to Allah,

there is no god save Allah, and Allah is the Greatest.

When you genuflect, you repeat the same litany ten times. When you raise your head after the genuflection, repeat it ten times. When you prostrate, repeat it ten times. When you raise your head from the first prostration, repeat it ten times. When you perform the second prostration, repeat it ten times. When you sit after the second prostration, you repeat it ten times. This means that you will have repeated this litany seventy-five times a unit and three hundred times in the four units. Thus, you will have glorified, praised, and professed Allah’s Godhead and Greatness one thousand and two hundred times. If you like, you may offer this prayer in daylight and, if you like, you may offer it at night.(1)

Although more than one validly reported tradition states that Surah al-Tawhid and Surah al-Kafirun may be recited in Ja`far al-Tayyar’s prayer, another validly reported tradition has deemed recommended reciting, after Surah al-Fatihah, Surah al-Zalzalah (No. 99) in the first unit of this prayer, Surah al-`Adiyat (No. 100) in the second, Surah al-Nasr (No. 110) in the third, and Surah al-Tawhid in the fourth. According to another tradition, the following Surahs may be recited in the following sequence: al-Zalzalah, al-Nasr, al-Qadr, and al-Tawhid.

About the reward of offering this prayer, a tradition holds that Almighty Allah will forgive all the sins of both the

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suppliant and those for whom he supplicates even if they are as many as the sands of `Alij (a sandy area in the desert).(1)

Shaykh al-Kulayni has narrated that Imam Ja`far al-Sadiq (‘a) said to Abu-Sa`id al-Mada'ini, “May I teach you something that you should recite in Ja`far al-Tayyar’s Prayer?” As the man answered in the affirmative, the Imam (‘a) said:

After you say the Tasbihat in the second prostration of the fourth unit, say the following litany:

سُبْحَانَ مَنْ لَبِسَ ٱلْعِزَّ

وَٱلْوَقَارَ سُبْحَانَ مَنْ تَعَطَّفَ بِٱلْمَجْدِ وَتَکَرَّمَ بِهِ سُبْحَانَ

مَنْ لاَ یَنْبَغِی ٱلتَّسْبِیحُ إِلاَّ لَهُ سُبْحَانَ مَنْ اَحْصَی کُلَّ

شَیْءٍ عِلْمُهُ سُبْحَانَ ذِی ٱلْمَنِّ وَٱلنِّعَمِ سُبْحَانَ ذِی ٱلْقُدْرَةِ

وَٱلْکَرَمِ اَللَّهُمَّ إِنِّی اَسْئَلُکَ بِمَعَاقِدِ ٱلْعِزِّ مِنْ عَرْشِکَ

وَمُنْتَهَی ٱلرَّحْمَةِ مِنْ کِتَابِکَ وَٱسْمِکَ ٱلاَعْظَمِ وَکَلِمَاتِکَ

ٱلتَّامَّةِ ٱلَّتِی تَمَّتْ صِدْقاً وَعَدْلاًَ صَلِّ عَلَی مُحَمَّدٍ

وَاَهْلِ بَیْتِهِ…

Glory be to Him Who has dressed Himself in majesty and dignity! Glory be

to He Who bestows favors abundantly, therefore surpasses in glory. Glory be

to Him save Whom none is worthy of being glorified! Glory be to He Whose

wisdom surrounds everything! Glory be to the Lord of bounty and boon! Glory

be to the Lord of omnipotence and nobility! O Allah, I beseech You in the

name of that which is the cause of the majesty in Your Throne, in the name of

the utmost of mercy in Your Book, and in the name of Your Greatest Name and

Your Accomplished Words, which have been accomplished truly and justly,

(please) send blessings upon Muhammad and his Household…

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Then, you may mention your needs in the form of a supplication.(1)

Another formula of a prayer for granting of needs has been validly reported from Imam al-Sadiq (‘a) and Imam al-Kazim (‘a) by Shaykh al-Kulayni, Shaykh al-Saduq, and Shaykh al-Tusi. The method of this prayer is to give as alms one sa` (approximately three kilograms) of dates, wheat, or barley to sixty poor persons each. On the last third of the night, after performing a ceremonial bath and putting on the least valued garment one’s dependents may have such that this garment includes an apron, one should offer a two-unit prayer. In the first prostration of the second unit of this prayer, one should profess Almighty Allah as the One and Only God, exalt Him, sanctify Him, glorify Him, and then recollect one’s sins and confess those one can remember before Him. One should then raise the head from the first prostration. In the second prostration, one should repeat the following supplication of seeking sanctuary in Almighty Allah:

اللَّهُمَّ إِنِّی اَسْتَجِیرُکَ.

O Allah, I do seek sanctuary in You.

After that, one may pray for anything one may desire, following it with the following supplication:

یَا کَائِناً قَبْلَ کُلِّ شَیْءٍ

وَیَا مُکَوِّنَ کُلِّ شَیْءٍ وَیَا کَائِناً بَعْدَ کُلِّ شَیْءٍ.

O He, Who existed before all things! O, Author of all things! O He, Who

shall exist after all things!

One may then ask Almighty Allah to grant his or her need.

In every prostration, one may try to make the knees touch the ground and raise the apron to the backside by putting it between the buttocks and the inner side of the legs.

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In addition, there are other formulas of prayers for granting needs mentioned by al-hurr al-`Amili, in Wasa’il al-Shi`ah, and Shaykh al-Qummi, in Mafatih al-Jinan.(1)

consummation of marriage. However, these three validly reported prayers express Islamic etiquettes.(1)

You may come to the mosque at a time other than the prayer time and offer two units of prayer. Afterwards, you may pray to Almighty Allah to guide you to the best choice, repeating it one hundred times. Then, you may do whatever your heart leads you to do.

According to other traditions, you may repeat the prayer for guidance to the best choice a hundred and one times.(1)

Mentioning the post-prayer supplication of Istikharah, another tradition states:

You may then praise and thank Almighty Allah, invoke His blessings upon the Prophet and his Household, and say the following:

اللَّهُمَّ إِنْ کَانَ

غَیْرَ ذلِکَ فَٱصْرِفْهُ عَنِّی.

O Allah, if it is something other than that, then (please) repel it

from me.

After reciting Surah al-Fatihah, one may recite any other Surah, preferably al-Tawhid and al-Kafirun.(2)

According to another validly reported tradition, another more detailed and more painstaking formula of Istikharah is presented.

Zurarah has reported that he asked Imam al-Baqir (‘a), “What should I say when I intend to seek the guidance of Almighty Allah with regard to opting for a choice I should make?”

The Imam (‘a) instructed:

When you intend to do so, you may observe fasting on Tuesday, Wednesday, and Thursday. On Friday, you may offer two units of prayer in a clean place. Upon

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accomplishment, you may raise your sight towards the sky and repeat the following supplication one hundred times:

اللَّهُمَّ إِنِّی اَسْئَلُکَ

بِاَنَّکَ عَالِمُ ٱلْغَیْبِ وَٱلشَّهَادَةِ ٱلرَّحْمنُ ٱلرَّحِیمُ اَنْتَ

عَالِمُ ٱلْغَیْبِ إِنْ کَانَ هذَا ٱلاَمْرُ خَیْراً فِی مَا اَحَاطَ بِهِ

عِلْمُکَ فَیَسِّرْهُ لِی وَبَارِکْ لِی فِیهِ وَٱفْتَحْ لِی فِیهِ وَإِنْ کَانَ

ذلِکَ لِی شَرّاً فِی مَا اَحَاطَ بِهِ عِلْمُکَ فَٱصْرِفْ عَنِّی بِمَا

تَعْلَمُ فَإِنَّکَ تَعْلَمُ وَلاَ اَعْلَمُ وَتُقَدِّرُ وَلاَ اُقَدِّرُ

وَتَقْضِی وَلاَ اَقْضِی وَاَنْتَ عَلاَّمُ ٱلْغُیُوبِ.

O Allah, I beseech You as the Knower of the unseen and the seen, the

All-beneficent, the All-merciful, if this affair is good for me according to

what Your knowledge has encompassed, then (please) make it easy for me to do,

make it blessed for me, and make it attainable for me. However, if it is evil

for me according to what Your knowledge has encompassed, then (please) ward it

off from me by a means that You know, for You best know while I do not, You

have the power to destine while I do not, and You can preordain while I

cannot. You are the knower of the unseen.(1)

Other traditions(2) hold other formulas of Istikharah, which entail that this act can be classified as prayer, supplication, and imploration for seeking guidance from Almighty Allah. Of course, the more appropriate the acts of supplication and attainment of response such as almsgiving, fasting, choosing the best times to implore, the closer the response of Almighty Allah.

Supporting this fact, Imam al-Sadiq (‘a) is reported to have instructed those who intend to purchase a riding animal or

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something lesser in consideration to seek the guidance of Almighty Allah seven times, and those who intend to undertake greater matters should seek guidance one hundred times.(1)

Other formulas have entailed offering a prayer and preparing a certain number of sheets of paper in some of which the word ‘if`al (do it)’ is written while in the others the word ‘la taf`al (do not do it)’ is written. Then, a process of pulling these sheets is done. If the sheets on which the word ‘if`al’ come more than the others, then one may do the thing he has intended to do; otherwise, one may not.(2)

Inferred from many such traditions, it seems advisable for everyone to pray to Almighty Allah for guidance in every act he intends to do, especially at the time of the daily obligatory prayers and immediately before engagement in a particular act.

hold that the Holy Imams of the Ahl al-Bayt (‘a) have made such dedications.

Shaykh al-Qummi has recorded an authentic tradition entailing that Imam al-Sadiq (‘a) used to offer two-unit prayers everyday and dedicate their reward to his parents. In the first unit of these prayers, he used to recite Surah al-Fatihah and Surah al-Qadr and in the second Surah al-Fatihah and Surah al-Kawthar (No. 108).

It is also reported that Imam al-Sadiq (‘a) would offer a two-unit prayer every night and dedicate its reward to his son, Isma`il.

Just as the alive delight at receiving a gift, the dead delight at receiving the rewards of supplications and implorations for forgiveness that are said for them. Generally, in their graves, the dead receive the rewards of the prayers, fasting, hajj, alms, righteous deeds, and supplications that are dedicated to them. Moreover, these rewards are recorded for both the dedicators and the dedicatees.(1)

In the previous chapter on weekly devotional acts, we referred to a formula of a prayer dedicated to the Holy Imams of the Ahl al-Bayt (‘a).(2)

to the deceased by his brothers-in-faith and relatives. Two formulas of the burial night prayer have been mentioned:

The first formula is to offer two units of prayer in the first unit of which Surah al-Fatihah and Ayat al-Kursi are recited while in the second Surah al-Fatihah is recited once and Surah al-Qadr repeated ten times. Upon completion, the reward of this prayer is dedicated to the dead in the following formula of supplication:

اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَآلِ مُحَمَّدٍ وَٱبْعَثْ ثَوَابَهَا إِلی قَبْرِ…

O Allah, (please) send blessings upon Muhammad and the Household of

Muhammad and send the reward of this prayer to the grave of so-and-so.(1)

The second formula is to offer a two-unit prayer in the first unit of which Surah al-Fatihah is recited once and Surah al-Tawhid repeated twice while in the second unit Surah al-Fatihah is recited once and Surah al-Takathur (No. 102) repeated ten times. Then, the aforementioned supplication dedicating the reward of the prayer to the dead is recited.(2)

In his book entitled Jamal al-Usbu`, Sayyid Ibn Tawus has mentioned a great reward for those who dedicate the rewards of their prayers to the Holy Prophet (s) and the other Holy Infallibles (‘a). However, these prayers are offered with a special formula including certain litanies to be said while genuflecting and prostrating.(3)

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obligatory upon them to fast for ten days: three during hajj and seven when they return home.

Other forms of obligatory fasting are the fasting of those who vow or pledge to observe fasting and those who fast on behalf of dead people.

Some jurisprudents deem it obligatory upon those who sleep until the next morning without performing the obligatory early night prayer to observe fasting the following day.

It is obligatory upon a mu`takif (one who practices i`tikaf; confinement to a holy place for practicing devotional acts) who has spent two days of i`tikaf to observe fasting on the third day because he is required to complete the duration of i`tikaf, which is three days.

The details of the laws of obligatory fasting are cited in books on practical laws of Islam; it is therefore necessary to refer to these books to acquaint oneself with these details.

characteristics that necessitate it. These occasions can be summed up in the following points:

1. Traditions hold that fasting during the summertime is more preferable and more rewardable. Some of these traditions have expressed that fasting in the hot weather is a sort of jihad or even the best sort of jihad.(1)

2. Youths who cannot afford the requirements of marriage are recommended to fast because it would then hinder and restrain their sexual desires. In this connection, the Holy Prophet (s) is reported to have said:

مَنِ إسْتَطَاعَ مِنْکُمُ الْبَاهَ

فَلْیَتَزَوَّجْ، وَمَنْ لَمْ یَسْتَطِعْ فَلْیَصُمْ; فَإِنَّ الصَّوْمَ

وِجَاؤُهُ.

Whoever can afford marriage expenses should marry, but whoever cannot,

should observe fasting because fasting is a restraint for him.

He (s) is also reported to have said to `Uthman ibn Maz`un who suggested castration:

لاَ تَفْعَلْ فَإِنَّ إخْتِصَاءَ

أُمَّتِی الصِّیَامُ.

Do not do it. The castration of my people is fasting.

Imam al-Sadiq (‘a) is reported to have said:

قَالَ لُقْمَانُ لإِبْنِهِ: صُمْ

صَوْماً یَقْطَعُ شَهْوَتَکَ، وَلاَ تَصُمْ صِیَاماً یَمْنَعُکَ مِنَ

الصَّلاَةِ، فَإِنَّ الصَّلاَةَ أَحَبُّ إِلَی اللهِ تَعَالَی مِنَ الصَّوْمِ.

Luqman, the wise, said to his son: Observe fasting such that it cuts

off your sexual desire, but do not observe fasting such that it prevents you

from offering prayers, for prayers are preferred by Almighty Allah to

fasting.(2)

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3. Some validly reported traditions have laid emphasis on fasting on Wednesdays for the reason that Hellfire, or divine chastisement, falls on such a day; therefore, to fast on Wednesdays protects against Hellfire. However, it is not improbable that Wednesdays that fall in the middle of the months are the only ones intended, as is indicated by some of these traditions.(1)

4. Some other traditions hold the recommendation of fasting on Fridays, provided that fasting on the Wednesdays and/or Thursdays that precede these Fridays is also observed. It is also probable that these traditions only intend to declare the legality of fasting on such days and deny that fasting on Fridays is forbidden because they are feast days.(2) This could also mean to declare that such discommendation, if found, is cancelled out when fasting on Fridays becomes a continuation of a two or three day fast (beginning with Wednesday or Thursday).

5. Other traditions recommend fasting during misfortunes, tribulations, catastrophes, hardships, adversities, and natural disasters like earthquakes. On such occasions, it is highly advised to fast on Wednesday, Thursday, and Friday. On the last day, it is likewise advisable to pray to Almighty Allah for rescue from such catastrophes. In addition, it is clear that when almsgiving is attached to fasting, the result will be removal of tribulations.(3)

6. Fasting during confinement in mosques (i`tikaf) is highly recommended. I`tikaf is a devotional practice that is

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attached to fasting under a vow of spending three days and two nights (that come in-between these days) at least in a mosque. During this period of confinement, abstaining from some legal pleasures is practiced, such as sexual pleasures and using perfumes, as well as other matters the details of which are mentioned in the books on practical laws of Islam.

The best time for practicing i`tikaf is the month of Ramazan and specifically the last ten days of the month. It is also preferable to practice it in famous mosques, such as the Sacred Mosque of Makkah, the Prophet’s Mosque in Madinah, the Great Mosque of Kufah, the Great Mosque of Basrah, or the great mosques of one’s hometown. Further details can be found in books on jurisprudence.

Finally, let us conclude this part by mentioning a number of points with regard to recommended fasting:

First: It is better to conceal fasting and avoid showing it. Shaykh al-Kulayni has reported through a famous chain of authority that Imam al-Sadiq (‘a) said:

مَنْ کَتَمَ صَوْمَهُ قَالَ اللهُ

عَزَّ وَجَلَّ لِمَلاَئِکَتِهِ: عَبْدِی إسْتَجَارَ مِنْ عَذَابِی فَأَجِیرُوهُ.

وَوَکَّلَ اللهُ عَزَّ وَجَلَّ مَلاَئِکَتَهُ بِالدُّعَاءِ لِلصَّائِمِینَ،

وَلَمْ یَأْمُرْهُمْ بِالدُّعَاءِ لأَِحَدٍ إِلاَّ إسْتَجَابَ لَهُمْ فِیهِ.

About one who conceals his fasting, Almighty Allah will order His

angels, saying, “My servant has sought My protection against My chastisement;

therefore, grant him protection.” He, the Almighty and Majestic, will also

commission His angels to pray to Him for the one fasting. Unquestionably,

these prayers will be responded to by Him.(1)

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Second: When a faithful believer who is fasting is invited to a meal by one of his brothers-in-faith to whom he is paying a visit, it is highly recommended that he share that meal with his host, winning the highest reward of fasting. According to other traditions, it is advisable for one who is fasting not to tell his brother-in-faith that he is fasting; lest, the latter might feel that he has done him a favor by serving him with food to break his fast.(1)

Third: According to a set of traditions, the voluntary fasting of wives is not admissible unless they obtain the permission of their husbands. According to other traditions, even the voluntary fasting of sons and guests is not advisable without the permission of their fathers or hosts.(2) Such laws embrace certain social, moral, and organizational significance.

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by the abovementioned Qur'anic verses and many traditions.

In his book of al-Kafi, Shaykh al-Kulayni has reported through a valid chain of authority that Sadir asked Imam al-Baqir (‘a), “Which devotional act is the best?”

The Imam (‘a) answered:

مَا مِنْ شَیْءٍ أَفْضَلُ عِنْدَ

اللهِ عَزَّ وَجَلَّ مِنْ أَنْ یُسْأَلَ وَیُطْلَبَ مِمَّا عِنْدَهُ وَمَا

أَحَدٌ أَبْغَضُ إِلَی اللهِ عَزَّ وَجَلَّ مِمَّنْ یَسْتَکْبِرُ عَنْ

عِبَادَتِهِ وَلاَ یَسْأَلُ مَا عِنْدَهُ.

In the sight of Almighty Allah, nothing is better than asking Him and

imploring Him for what He has in possession. No one is more hateful in the

sight of Him than one who is too arrogant to serve Him and to implore Him for

what He has in possession.(1)

According to another validly reported tradition that is quoted by Shaykh al-Kulayni on the authority of hammad ibn `Isa, Imam al-Sadiq (‘a) has said:

أُدْعُ

وَلاَ تَقُلْ قَدْ فَرِغَ مِنَ الأَمْرِ; فَإِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ.

إِنَّ اللهَ عَزَّ وَجَلَّ یَقُولُ: إِنَّ الَّذِینَ یَسْتَکْبِرُونَ عَنْ عِبَادَتِی سَیَدْخُلُونَ جَهَنَّمَ دَاخِرِینَ

Always pray to (Almighty Allah) and do not consider the matter to have

ended, because supplication is surely worship. Almighty Allah says, “Surely,

those who are too proud for My service shall soon enter hell abased. (40:60)”(2)

According to another validly reported tradition, Maysir ibn `Abd al-`Aziz has reported that Imam al-Sadiq (‘a) said to him:

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أُدْعُ وَلاَ تَقُلْ إِنَّ الأَمْرَ

قَدْ فُرِغَ مِنْهُ. إِنَّ عِنْدَ اللهِ عَزَّ وَجَلَّ مَنْزِلَةً لاَ تُنَالُ

إِلاَّ بِمَسْأَلَةٍ، وَلَوْ أَنَّ عَبْداً سَدَّ فَاهُ وَلَمْ یَسْأَلْ لَمْ

یُعْطَ شَیْئاً، فَسَلْ تُعْطَ. إِنَّهُ لَیْسَ مِنْ بَابٍ یُقْرَعُ إِلاَّ

یُوشَکُ أَنْ یُفْتَحَ لِصَاحِبِهِ.

Always pray to (Almighty Allah) and do not consider the matter to have

come to an end. There is a rank with Almighty Allah that cannot be attained

except by imploring to Him. If a servant shuts his mouth and does not pray

for anything, he will not be given anything. Therefore, always pray so that

you will be given. Verily, a door that is always knocked will sooner or later

be opened for the knocker.(1)

Other traditions have defined supplication as:

- The key to all mercies,

- The attainment of all requests,

- The armor of faithful believers,

- The essence of worship,

- The less the supplication, the more the tribulations,(2)

- The weapon of faithful believers,

- The pillar of religion,

- The defender against evil of enemies and tribulations before, when, and even after they befall,(3)

- The remedy of all maladies.(4)

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مَنْ کَانَتْ لَهُ إِلَی اللهِ

حَاجَةٌ فَلْیَبْدَأْ بِالصَّلاَةِ عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ ثُمَ

یَسْأَلْ حَاجَتَهُ ثُمَّ یَخْتِمْ بِالصَّلاَةِ عَلَی مُحَمَّدٍ وَآلِ

مُحَمَّدٍ، فَإِنَّ اللهَ عَزَّ وَجَلَّ أَکْرَمُ مِنْ أَنْ یَقْبَلَ

الطَّرَفَیْنِ ثُمَّ یَدَعَ الْوَسَطَ إِذْ کَانَتِ الصَّلاَةُ عَلَی مُحَمَّدٍ

وَآلِهِ لاَ تُحْجَبُ عَنْهُ.

Whoever wishes a request to be granted by Almighty Allah, should begin

his supplication by invoking blessings upon the Holy Prophet and his

Household and conclude it with the same invocation, because Almighty Allah is

too generous to respond to the two ends of a supplication and reject the

center. He never rejects any invocations of His blessings upon the Holy

Prophet and his Household.(1)

- A suppliant should weep or try to weep and shed some tears, be they as small as a fly’s head.(2)

- A suppliant should acknowledge and confess his/her sins and implore forgiveness.(3)

A suppliant should beseech Almighty Allah in the name of the Holy Prophet and his Household (s), by making

- them the intercessors for having his/her supplication responded.(4)

- A suppliant should call upon Almighty Allah by repeating such expressions like the following words ten times at least before submitting the request:

یَا اللَهُ یَا رَبِّ یَا

سَیِّدَاهُ یَا رَحْمنُ یَا رَحِیمُ یَا اَرْحَمَ ٱلرَّاحِمِینَ.

O Allah! O my Sustainer! O my Lord! O All-beneficent! O All-merciful! O

Most Merciful of all those who show mercy!

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It is reported that whenever a faithful believer utters such expressions before mentioning his/her request, Almighty Allah will answer him/her, saying, “I am here to respond to you, My servant, pose your request.”(1)

- A suppliant should mention his/her requests by name and in detail.

Imam al-Sadiq (‘a) is reported to have said:

إِنَّ اللهَ تَبَارَکَ وَتَعَالَی

یَعْلَمُ مَا یُرِیدُ الْعَبْدُ إِذَا دَعَاهُ، وَلَکِنَّهُ یُحِبُّ أَنْ

تُبَثَّ إِلَیْهِ الْحَوَائِجُ، فَإِذَا دَعَوْتَ فَسَمِّ حَاجَتَکَ.

Allah, the Blessed and Exalted, does know what His servant wants from

Him; yet, He likes requests to be submitted verbally before Him. Therefore,

when you supplicate Him, mention your requests by name.(2)

- A suppliant should be insistent in supplication and repeat it frequently. A tradition holds that Almighty Allah likes the insistence of those who entreat Him persistently.(3)

- A suppliant should pray to Almighty Allah confidentially when beseeching Him for private affairs. A tradition states that a confidential supplication is equal to seventy public ones.(4)

- While supplicating, a suppliant should surrender to Almighty Allah’s will by saying:

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مَا شَاءَ ٱللَّهُ وَلاَ حَوْلَ

وَلاَ قُوَّةَ إِلاَّ بِٱللَّهِ.

Only that which Allah wills shall come to pass. There is neither might

nor power save with Allah.

It is reported that when one adds these two phrases to one’s supplication, Almighty Allah will say, “This servant of Mine has yielded and surrendered to My decree. Therefore, (O angels) grant him his request.”(1)

- A suppliant should declare repentance, show piety, and abstain from violating the prohibitions of Almighty Allah. In this connection, it is reported that Imam al-Sadiq (‘a) has said:

مَنْ سَرَّهُ أَنْ یُسْتَجَابَ لَهُ

دَعْوَتُهُ فَلْیُطِبْ مَکْسَبَهُ، فَإِنَّ الرَّجُلَ یَرْفَعُ اللُّقْمَةَ

إِلَی فِیهِ فَمَا یُسْتَجَابُ لَهُ دَعْوَةُ أَرْبَعِینَ یَوْماً.

Whoever wishes to have his supplication responded to should seek legal

earnings only, for a single illegally-earned morsel that is raised to his mouth

prevents response to his supplication for forty days.(2)

- For supplicating to Almighty Allah, it is advisable that four or forty persons gather and supplicate congregationally. When such a group gathers to supplicate collectively for an affair, response will be more attainable.(3)

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Whenever a matter distressed him, Imam al-Baqir (‘a) used to bring together all his women and children. As he supplicated, they would say ‘Amen (so be it)’.(1)

Imam al-Sadiq (‘a) is reported to have said:

الدَّاعِی وَالْمُؤَمِّنُ

شَرِیکَانِ.

The suppliant and the reciters of ‘Amen’ are partners (in the

supplication and reward).(2)

- A suppliant is required to include as many persons as possible in his/her supplication and avoid supplicating for himself/herself exclusively. This is based on the following tradition that is reported from the Holy Prophet (s):

إِذَا دَعَا أَحَدُکُمْ فَلْیُعِمَّ

فَإِنَّهُ أَوْجَبُ لِلدُّعَاءِ.

Whenever one of you supplicates, let him make his supplication general,

because this makes the response more attainable.(3)

Other traditions have urged the supplicants to add the following prayer to their supplications, because this brings about a great reward:

اَللَّهُمَّ ٱغْفِرْ

لِلْمُؤْمِنِینَ وَٱلْمُؤْمِنَاتِ وَٱلْمُسْلِمِینَ وَٱلْمُسْلِمَاتِ.

O Allah, (please) forgive the believing men and women and the Muslim

men and women.(4)

- A suppliant should not exceed the limits in supplication and should not supplicate for things that are improper, unwarranted or aberrant.

In this respect, Imam al-Sadiq (‘a) is reported to have said:

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إِنَّ الْعَبْدَ یَکُونُ مَظْلُوماً

فَلاَ یَزَالُ یَدْعُو حَتَّی یَکُونَ ظَالِماً.

A wronged servant (of Allah) may keep on imprecating evil on the

wronging party so excessively that he himself turns into a wrongdoer.(1)

- Before supplicating, a supplicant is required to give back all things that he has seized illegally from others and to please all those whom he has wronged. In this regard, a tradition holds that Almighty Allah says:

وَعِزَّتِی وَجَلاَلِی، لاَ أُجِیبُ

دَعْوَةَ مَظْلُومٍ دَعَانِی فِی مَظْلَمَةٍ وَلأَِحَدٍ عِنْدَهُ مِثْلُ تِلْکَ

الْمَظْلَمَةِ.

By My Almightiness and Majesty I take this oath: I will never respond

to the supplication of a wronged person with regard to the issue in which he

has been wronged as long as he has wronged others in the same way.(2)

- A suppliant should be ceremonially pure and should have performed the ritual ablution (wuzu') before supplicating.

- A suppliant should face the kiblah direction while supplicating.

- A suppliant should give alms before supplicating.

- A suppliant should have already supplicated Almighty Allah before the befalling of an ordeal.

- A faithful believer should ask his brothers-in-faith to supplicate for him, since the Holy Prophet (s) is reported to have said:

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لَیْسَ شَیْءٌ أَسْرَعَ إِجَابَةٍ

مِنْ دَعْوَةِ غَائِبٍ لِغَائِبٍ.

Nothing is swifter in response than the supplication of an absent

person to another absent one.(1)

It is also reported that Almighty Allah never rejects the supplication of a faithful believer for his brother-in-faith who does not know about it; rather, He, the Almighty, responds and decrees the same thing for the supplicant.(2)

Before mentioning one’s personal needs, a suppliant should supplicate for forty faithful believers. This is another sort of generalization in supplication, yet in a special method.(3)

- The night and day of `Arafat. Here, supplication is preferred to fasting. In fact, it is recommended to fast on this day only when such fasting will not detract from supplicating.

- The night and day of the Divine Mission (i.e. 27th of Rajab)

- The nights and days of the two EIds

- The first night of Rajab

- The fifteenth night and day of Rajab

- The first night of Sha`ban

- The Holy Prophet’s birthday

- Midday

- The time between dawn and sunrise

- Sunset

- The blowing of the wind

- The vanishing of shadows

- Rainfall

- The first shedding of the blood of a slain faithful believer in war

Best Situations for Supplicating

- Recitation of the Holy Qur'an

- Recitation of the call to prayer (i.e. adhan)

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- The meeting of two hosts for the purpose of winning martyrdom(1)

- Prayer of the wronged, because, in the expression of a tradition, “nothing can screen it from advancing directly towards the Divine Throne”(2)

- Shuddering (having a convulsive tremor of the body)

- Inclination toward shedding tears (caused by a sad or moving feeling)

- When the sun is at its zenith, or starting to decline

- At this very time, the doors to the heavens are opened, the help of the angels is expected, and the response of the Almighty Lord is awaited.(3)

- Upon completion of prayers

- The time between two obligatory prayers

- The time of breaking a fast(4)

- The Station of Prophet Abraham (‘a) (maqam Ibrahim)

- The Black Stone (al-hajar al-aswad)

- The area between the Station of Abraham (‘a) and the gate of the Holy Ka`bah

- Inside the Holy Ka`bah

- The Zamzam Spring

- On al-Safa

- On al-Marwah

- The Holy Monument (al-mash`ar al-haram)

- The three statues known as al-jamarat

- The first glance of the Holy Ka`bah(1)

- The Holy Prophet’s tomb

- The Holy Prophet’s Mosque, especially the area between his tomb and minbar

- The holy shrine of Imam husayn (‘a)

- The holy mosques, like the Kufah Mosque

- The supplications of three persons meeting at the home of one of their brothers-in-faith who is not expected to betray them

- The imprecations of the wronged persons upon those who have wronged them and those who have had a hand in such wrongdoings

In this connection, Imam al-Sadiq (‘a) is reported to have said:

کَانَ أَبِی یَقُولُ: إِتَّقُوا

دَعْوَةَ الْمَظْلُومِ فَإِنَّ دَعْوَةَ الْمَظْلُومِ تَصْعَدُ إِلَی

السَّمَاءِ.

My father used to say: Avoid the imprecation of the wronged, because it

directly ascends to the heavens.(1)

- The prayers of a poor believer for his brother-in-faith who helps him, and his imprecations (of evil) upon his brother-in-faith who rejects to help him although he can easily do it, are responded to

- The prayers of a sick person for those who visit him

- The prayers of the beggars for those who give them

- The prayers of travelers

- The prayers of fathers for their pious sons and their imprecations upon their disobedient sons

- The prayers of just leaders

- The prayers for neighbors(2)

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The supplications and imprecations of such classes of people are never responded.(1)

From the above we can understand that whenever the individuals of a community desire to change their conditions, they must first of all change what is in their inner selves. To this general rule, the Holy Qur’an has referred, saying:

إِنَّ اللَّهَ لَا یُغَیِّرُ مَا بِقَوْمٍ حَتَّی یُغَیِّرُوا مَا بِأَنْفُسِهِمْ

Surely, Allah does not change the condition of a people until they

change their own condition. (13:11)

Of course, such changes cannot come by means of supplication; rather, practical steps bring about the change. Only then can the supplication be effective in removing the obstacles and preparing for the out-of-reach causes.

Some traditions have reported some occasions on which the Ahl al-Bayt (‘a) and their followers used to resort to supplication in order to save themselves from their opponents. Let us now refer to a few samples of such events.

Quoted from the book known as Rijal al-Kashshi, Al-Masma`i has reported that when Dawud ibn `Ali, one of the tyrants of the `Abbasid dynasty, arrested al-Mu`alla ibn Khunays, one of the intimate companions of Imam al-Sadiq (‘a), and intended to kill him, al-Mu`alla asked him to allow him to meet the people, claiming that he had many debts and much money to declare openly before the people. Hence, when al-Mu`alla was allowed to meet the people in the marketplace, he declared, “O people, I am al-Mu`alla ibn Khunays! Some of you may know me. I want you to witness that whatever estate, money, debt, slave, or house, be it little or much, is now gifted to Ja`far ibn Muhammad.”

Upon hearing this declaration, the police chief officer became angry and killed al-Mu`alla. Once he was informed about this event, Imam al-Sadiq (‘a), followed by his son Isma`il, angry and hastening, left his house and came to Dawud, “You have killed my follower and seized my money!” said the Imam (‘a).

“No,” answered Dawud, “I have neither killed your follower nor seized your money.”

“By Allah I swear it,” said the Imam (‘a), “I will imprecate Almighty Allah’s punishment upon the one who killed my follower and seized my money.”

“I did not kill him,” said Dawud, “it was my police chief officer who did it.”

“Was it under your permission or not?” asked the Imam (‘a).

“No,” answered Dawud, “it was not under my permission.”

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The Imam (‘a) turned his face towards his son, Isma`il, and ordered him to deal with that police chief officer.

Immediately, Isma`il, unsheathing his sword, headed for the office of that chief officer and killed him there…

Imam al-Sadiq (‘a) spent that whole night in worship, standing up and prostrating. At the last hour of that night, he said this imprecation in his prostration:

اللَّهُمَّ إِنِّی أَسْأَلُکَ

بِقُوَّتِکَ الْقَوِیَّةِ وَبِمَحَالِکَ الشَّدِیدِ وَبِعِزَّتِکَ الَّتِی

خَلْقُکَ لَهَا ذَیْلٌ أَنْ تُصَلِّیَ عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ

تَأْخُذَهُ السَّاعَةَ.

O Allah, I do beseech You in the name of Your powerful power, Your

mighty prowess, and Your Almightiness to which all Your creatures are docile,

(please) send blessings upon Muhammad and the Household of Muhammad and grasp

him (i.e. Dawud) at this very hour.

No sooner did the Imam (‘a) finish his prayer than Dawud died.(1)

Sahl ibn Ziyad is reported to have quoted Ishaq ibn `Ammar as narrating:

I complained to Imam al-Sadiq (‘a) about one of my neighbors who used to annoy me. The Imam (‘a) asked me to imprecate him. As I did, nothing changed. I then returned to the Imam (‘a) and complained that my imprecation had done nothing to that man. “How did you imprecate upon him?” asked the Imam (‘a). “Whenever I met him, I would do so,” I answered. “No,” the Imam (‘a) taught, “You must imprecate him when he leaves and when

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he turns his back.” Soon after that, Almighty Allah spared him the trouble.(1)

Shaykh al-Kulayni, in al-Kafi, has reported Yunus ibn `Ammar as saying:

I, once, complained to Imam al-Sadiq (‘a) about a neighbor from the tribe of Quraysh and the clan of Muhriz who used to defame me by name. Whenever I passed by him, he would cry out, “This Rafizi is carrying funds to Ja`far ibn Muhammad.”

The Imam (‘a) taught me to imprecate him, saying, “In the last prostration of the first two units of the Night Prayer, imprecate Almighty Allah’s punishment on this man. You may begin your imprecation with statements of praising and glorifying Almighty Allah after which you may say the following: O Allah, so-and-so (mention his name and his father’s) is defaming, offending, enraging, and exposing me to repulsive things. O Allah, (please) hit him with a swift dart, causing him to be distracted from me. O Allah, (please) hasten his death time, cut off his existence, and make this to happen immediately at this very hour, O Lord.”

When we returned to Kufah, I asked my family members about the man, and I was told that he was suffering an ailment. Forthwith, we heard lamentations coming from his house declaring his death.(2)

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observe fasting, and bathe yourself ritually. The other party and you may then meet in the desert. When you are there, interlace the fingers of your right hands with his fingers, and treat him fairly by beginning with yourself in this invocation of curse upon the lying party. You may say the following formula of invocation: ‘O Allah, O Lord of the seven skies and the seven (layers of) the earth, Knower of the unseen and the seen, All-beneficent, and All-merciful! If Abu-Masruq denied a truth or claimed falsely, then pour down upon him a thunderbolt from heaven or a painful chastisement. But if so-and-so (i.e. the other party) denied a truth or claimed falsely, then pour down upon him a thunderbolt from heaven or a painful chastisement.’ If you do all that, you will soon see the outcome of this invocation on the other party.”

Abu-Masruq commented, “When I invited them to this challenge, I could not find any single person accepting to do it.”(1)

According to another validly reported tradition, Imam al-Sadiq (‘a) said to Abu-Ja`far Muhammad ibn al-Nu`man:

خَاصِمُوهُمْ وَبَیِّنُوا لَهُمُ

الْهُدَی الَّذِی أَنْتُمْ عَلَیْهِ وَبَاهِلُوهُمْ فِی عَلِیٍّ عَلَیْهِ

السَّلاَمُ.

Debate with them, show them the true guidance you are following, and

challenge them to an invocation of curse with regard to the priority of `Ali

(`a).(2)

In the previous books of the security system of the virtuous community and the social relations system, we have confirmed that the invitation to following the true party is a duty

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commissioned by Almighty Allah, but the Ahl al-Bayt (‘a) suspended carrying out this duty on account of the special political circumstances to which the individuals of the virtuous community were subjected.

This method of invoking a curse upon the lying party (i.e. mubahalah) is another demonstration of this fact.

temptations.’ Almighty Allah says, ‘Your property and your children are a temptation. (8:28)’”(1)

In al-Kafi, Shaykh al-Kulayni has reported on the authority of Aban ibn `Abd al-Malik on the authority of Bakr al-Arqat (on the authority of Shu`ayb) that someone visited Imam al-Sadiq (‘a) and said, “May Allah lead you to more success! I am totally loyal to you, but when I was stricken by harsh poverty, I sought the help of my family members and relatives. However, this has increased nothing but more aloofness from them.”

The Imam (‘a) answered, “What Almighty Allah has given you is definitely better than what He has taken from you.”

The man said, “May Allah accept me as ransom for you! Pray to Allah for me that He may make me dispense with all His creatures.”

The Imam (‘a) answered:

إِنَّ اللهَ قَسَّمَ رِزْقَ مَنْ

شَاءَ عَلَی یَدَیْ مَنْ شَاءَ، وَلَکِنْ سَلِ اللهَ أَنْ یُغْنِیَکَ عَنِ

الْحَاجَةِ الَّتِی تَضْطَرُّکَ إِلَی لِئَامِ خَلْقِهِ.

Verily, Allah has put the sustenance of him whom He willed in the hands

of others whom He willed. Yet, you should pray to Him to help you dispense

with needs that compel you to resort to the lowly of His creatures.(2)

Imam al-Sadiq (‘a) is also reported to have said:

In the presence of my father, a man, supplicating to Allah, said, “O Allah, (please) make us dispense with all of Your creatures.”

p: 191

“Do not say it in this way,” my father taught, “Rather, you should say, ‘O Allah, make us dispense with the wicked ones of Your creatures.’ Verily, a faithful believer cannot dispense with his brothers-in-faith.”(1)

In al-Kafi, Shaykh al-Kulayni has reported Imam al-Riza (‘a) as saying:

In the presence of Imam al-Baqir (‘a), a man, supplicating to Almighty Allah, said, “O Allah, I do beseech You to give part of Your legally-gotten sustenance.”

“You have just besought the sustenance of the prophets,” the Imam (‘a) commented. “Rather, you should say, ‘O Allah, I beseech You for sustenance that is legally-attained, abundant and pleasant.’”(2)

spontaneous supplications to express the sentimental and spiritual states that interact with their feelings and prerequisites so that the practice of supplicating would be easy, within reach, and correspond to current needs, without memorization or following written texts.

Nonetheless, the reported formulas of supplications maintain their supreme ranks and vital roles in education, purification, and expression of feelings.

In this regard, Sayyid Ibn Tawus, quoting Sa`d ibn `Abdullah in his book of Du`a', has reported that when Zurarah asked Imam al-Sadiq (‘a) to teach him a supplication, the Imam (‘a) answered:

إِنَّ أَفْضَلَ الدُّعَاءِ مَا

جَرَی عَلَی لِسَانِکَ.

The best of supplications are those which you compose of your own

accord.(1)

In his book of al-Khisal, Shaykh al-Saduq has reported Muhammad ibn Isma`il as quoting Imam al-Baqir (‘a) as saying:

There is no specific supplication to be said in the following seven situations: (1) Prayers at funerals, (2) supplications during the ritual prayers (i.e. Qunut), (3) supplicating at al-Mustajar (the opposite of the gate of the Ka`bah), (4) supplicating at al-Safa, (5) supplicating at al-Marwah, (6) supplicating during the ritual halt on Mount `Arafat, and (7) supplicating during the two-unit Circumambulation Prayer.(2)

Some traditions have interpreted this teaching as an inducement of ease in supplication.

p: 193

Shaykh al-Kulayni in al-Kafi and Shaykh al-Tusi in Tahdhib al-Ahkam have reported that Bakr ibn habib asked the Imam (‘a) as to what supplication he should say in the Qunut and Tashahhud.

The Imam (‘a) answered:

قُلْ بِأَحْسَنَ مَا عَلِمْتَ،

فَإِنَّهُ لَوْ کَانَ مُوَقَّتاً لَهَلَکَ النَّاسُ.

You should say the best thing you know. If there were certain formulas

to be said, then all people would be destroyed.(1)

According to another tradition, the Imam (‘a) has said:

لَوْ

کَانُوا کَمَا یَقُولُونَ وَاجِباً عَلَی النَّاسِ هَلَکُوا. إِنَّمَا کَانَ

الْقَوْمُ یَقُولُونَ أَیْسَرَ مَا یَعْلَمُونَ.

Had it been obligatory

upon people to say a certain formula of supplication, they all would be

destroyed. However, the people used to say the easiest of what they knew.(2)

of the supplicated Lord, that are instructed by the Ahl al-Bayt (‘a).

2. The supplicatory prayers are expressions of a practical attitude of man towards His Sustainer and Creator. They therefore express man’s belief in Almighty Allah, commitment to serving Him, and belief in the unseen and its role in and connection with the material life of human beings. For these reasons, supplication enlists one to perform religious duties.

3. The Almighty Creator has created this universe according to a firmly compact, flawless, and comprehensive system. This system involves two aspects one of which is compulsory, in the sense that it is related to creation which man has no power to change, while the other is optional, in the sense that it is contingent upon the will of man to bring about the causes, outcomes, and consequences related to his will.

As an influential factor in this comprehensive system, supplication enters this system through the relationship between man’s will, deed, and behavior and the divine will that is totally overpowering and dominating whatever is in existence, including man and his will. By means of supplication, this divine will becomes responsive to man’s will and call according to certain conditions, criteria, and regulations.

These conditions and regulations can be presented in the following points:

a) The response of the Divine Will to supplications is contingent upon the level of relationship between man and his Lord, identified through man’s deeds, behavior, and perfection in his correspondence with the religious laws and provisions decided by Almighty Allah. In other words, the more man responds to divine laws and provisions, the

p: 195

more the Lord responds to man’s supplications, will and desires.

b) Response to supplicatory prayers is also conditional upon the amount of the supplicant’s devotion to Almighty Allah in times of urgency, feeling of absolute need for Him, resorting to Him, having hope in Him, and recognizing Him.

c) A suppliant must exert all possible and legal efforts and energies to attain his need when all other doors are blocked. A supplication can thus be defined as request for operating the power of Almighty Allah in a field that is unattainable for man. Accordingly, supplication is not a compensation for the human will by the Divine Will; otherwise, the divine logic for creating man as a willful being would be lost.

d) Response to supplications is contingent upon the absence of a person’s voluntary and optional obstacles that result from his behavior and deeds and necessitate rejection of his supplication for help and assistance.

e) Response of supplications is also contingent upon the absence of other interests related to the supplicant himself or to other righteous people that require delay in or nullity of response.

About this condition, a part of a supplication reads:

…but

when Your response is delayed, out of ignorance I blame You although perhaps

slowing down may be a blessing in disguise because You alone know the

consequences of all matters.

فَإِنْ اَبْطَاَ عَنِّی عَتَبْتُ

بِجَهْلِی عَلَیْکَ وَلَعَلَّ ٱلَّذِی اَبْطَاَ عَنِّی هُوَ خَیْرٌ لِی

لِعِلْمِکَ بِعَاقِبَةِ ٱلاُمُورِ.

Referring to this fact too, the Holy Qur'an states:

وَعَسَی أَنْ تَکْرَهُوا شَیْئًا وَهُوَ خَیْرٌ لَکُمْ وَعَسَی أَنْ تُحِبُّوا شَیْئًا وَهُوَ شَرٌّ لَکُمْ

It may be that you dislike a thing while it is good for you and it may

be that you love a thing while it is evil for you. (2:216)

p: 196

Through a valid chain of authority, Shaykh al-Kulayni, in his book of al-Kafi, has reported Ahmad ibn Muhammad ibn Abi-Nasr as saying:

One day, I visited (Imam) Abu’l-hasan Musa ibn Ja`far al-Kazim (‘a) and said to him, “May Allah accept me as ransom for you! I have been beseeching Almighty Allah for granting me a request for more than a year, but the response has been delayed, so I felt something must be improper about it.”

The Imam (‘a) answered:

یَا

أَحْمَدُ، إِیَّاکَ وَالشَّیْطَانَ أَنْ یَکُونَ لَهُ عَلَیْکَ سَبِیلٌ حَتَّی

یُقَنِّطَکَ. إِنَّ أَبَا جَعْفَرٍ صَلَوَاتُ اللهِ عَلَیْهِ کَانَ یَقُولُ:

إِنَّ الْمُؤْمِنَ یَسْأَلُ اللهَ عَزَّ وَجَلَّ حَاجَةً فَیُؤَخَّرُ عَنْهُ

تَعْجِیلُ إِجَابَتِهِ حُبّاً لِصَوْتِهِ وَاسْتِمَاعِ نَحِیبِهِ. وَاللهِ مَا

أَخَّرَ اللهُ عَزَّ وَجَلَّ عَنِ الْمُؤْمِنِینَ مَا یَطْلِبُونَ مِنْ هَذِهِ

الدُّنْیَا خَیْرٌ لَهُمْ مِمَّا عَجَلَ لَهُمْ فِیهَا، وَأَیُّ شَیْءٍ

الدُّنْیَا؟ إِنَّ أَبَا جَعْفَرٍ عَلَیْهِ السَّلاَمُ کَانَ یَقُولُ: یَنْبَغِی

لِلْمُؤْمِنِ أَنْ یَکُونَ دُعَاؤُهُ فِی الرَّخَاءِ نَحْواً مِنْ دُعَائِهِ فِی

الشِّدَّةِ، لَیْسَ إِذَا أُعْطِیَ فَتَرَ، فَلاَ تَمَلَّ الدُّعَاءَ فَإِنَّهُ

مِنَ اللهِ عَزَّ وَجَلَّ بِمَکَانِش. وَعَلَیْکَ بِالصَّبْرِ وَطَلَبِ

الْحَلاَلِ وَصِلَةِ الرَّحِمِ، وَإِیَّاکَ وَمُکَاشَفَةَ النَّاسِ فَإِنَّا

أَهْلَ الْبَیْتِ نَصِلُ مَنْ قَطَعَنَا وَنُحْسِنُ إِلَی مَنْ أَسَاءَ

إِلَیْنَا، فَنَرَی وَاللهِ فِی ذَلِکَ الْعَاقِبَةَ الْحَسَنَةَ. إِنَّ صَاحِبَ

النِّعْمَةِ فِی الدُّنْیَا إِذَا سَأَلَ فَأُعْطِیَ طَلَبَ غَیْرَ الَّذِی

سَأَلَ وَصَغُرَتِ النِّعْمَةُ فِی عَیْنِهِ فَلاَ یَشْبَعُ مِنْ شَیْءٍ،

وَإِذَا کَثُرَتِ النِّعَمُ کَانَ الْمُسْلِمُ مِنْ ذَلِکَ عَلَی خَطَرٍ

لِلْحُقُوقِ الَّتِی تَجِبُ عَلَیْهِ وَمَا یَخَافُ مِنَ الْفِتْنَةِ فِیهَا.

أَخْبِرْنِی عَنْکَ، لَوْ أَنِّی قُلْتُ لَکَ قَوْلاً أَکُنْتَ تَثِقُ بِهِ

مِنِّی؟

O Ahmad, beware of letting Satan have a way against you that he may

make you lose hope! Abu-Ja`far (al-Baqir), Allah’s blessings be upon him,

used to say, “It happens that a faithful believer beseeches Almighty Allah

for something, but Allah delays the response out of His love to hear the

voice of that believer and to listen to his crying out to Him.” By Allah I

swear, He has never delayed responding to the faithful believers who ask for

some worldly things when these things would be better for them than what He

has already given them.” What is the value of this world? Abu-Ja`far used to

say, “A faithful believer is required to supplicate to Almighty Allah in

situations of prosperity in the same way as he supplicates in situations of

misery. He thus must not slow down supplicating when he is prosperous.”

Therefore, never be weary of supplicating because it enjoys a considerable

value in the sight of Almighty Allah. Likewise, abide by patience, seeking

legal earnings, and building good relations with your relatives. On the other

hand, beware of behaving impudently towards people, because we, the Ahl

al-Bayt, always build good relations with those who rupture their relations

with us and we behave kindly towards those who mistreat us. By doing so, we

expect only good outcomes. I swear it by Allah. When the wealthy people in

this world are granted their needs whenever they ask, they ask for things that

they do not need. Consequently, they disregard the wealth they have to the

degree that nothing will satiate them. When graces are given in abundance to

a Muslim, his duties with regard to these graces increase, and he will not

care if he fails in this test. If I say something to you, will you accept it

from me in full trust?

p: 197

Abu-Nasr answered, “Of course I will. May Allah accept me as ransom for you! If I do not put my trust in you while you are the proof of Allah for His creatures, in whom else can I trust?”

The Imam (‘a) said:

p: 198

فَکُنْ بِاللهِ أَوْثَقَ

فَإِنَّکَ عَلَی مَوْعِدٍ مِنَ اللهِ. أَلَیْسَ اللهُ عَزَّ وَجَلَّ یَقُولُ: {وَإِذَا سَأَلَکَ عِبَادِی عَنِّی فَإِنِّی قَرِیبٌ أُجِیبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ} وَقَالَ: {لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ) وَقَالَ: (وَاللَّهُ یَعِدُکُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا} فَکُنْ بِاللهِ عَزَّ

وَجَلَّ أَوْثَقَ مِنْکَ بِغَیْرِهِ، وَلاَ تَجْعَلُوا فِی أَنْفُسِکُمْ إِلاَّ

خَیْراً فَإِنَّهُ مَغْفُورٌ لَکُمْ.

Thus, you should trust

Almighty Allah more than anyone else, for He promises (to respond to your

supplications). Is it not that He, the Almighty and Majestic, says, “When My

servants ask you concerning Me, then surely I am very near. I answer the

prayer of the suppliant when he calls on Me. (2:186)” He also says, “Do not

despair of the mercy of Allah. (39:53)” He also says, “Allah promises you

forgiveness from Himself and abundance. (2:268)” Thus, trust Almighty Allah

more than anyone else. Do not feel in yourselves towards Him anything other

than good, for you will be forgiven.(1)

supplications, demonstrating that the Holy Imams of the Ahl al-Bayt (‘a) gifted us special supplicatory formulas for each occasion, condition, and time, especially on the blessed anniversaries, holy places, and devotional rites. There are many lengthy books comprising these supplications.

Amongst the Holy Imams (‘a), Imam `Ali and Imam Zayn al-`Abidin (‘a) are particularly known for reporting such distinctive supplicatory formulas like Du`a' al-Sabah (Supplication of the Morning), Du`a' Kumayl (Supplication of Kumayl), the Fifteen Whispered Supplicatory Prayers, and many others. The book of supplication known as al-Sahifah al-`Alawiyyah (The Book of `Ali (‘a)) is the best example in this regard.

The book entitled al-Sahifah al-Sajjadiyyah (which comprises the supplications of Imam Zayn al-`Abidin (‘a)) is too famous to require introduction. If we add the famous supplication known as Du`a' Abi-hamzah al-Thumali and the collection of the other supplications of Imam Zayn al-`Abidin (‘a), the total will be six books.

There are some other supplications by the other holy Imams (‘a) such as, Imam husayn’s supplication on the Day of `Arafat, Imam al-Baqir’s Du`a' al-Baha' (Supplication of Splendor), Imam al-Mahdi’s Du`a' al-Iftitah (Supplication of Commencement), and Imam al-Hadi’s al-Ziyarah al-Jami`ah (the Comprehensive Formula of Ziyarah).

To include all such formulas of supplication reported from the Ahl al-Bayt (‘a) requires lengthy books. We can therefore notice that the scholars of the virtuous community, especially in the first ages, compiled lengthy books about this topic apart from their famous books on traditions. Further acquaintance with these supplications can be obtained by referring to these books. However, we

p: 200

will hereinafter list some famous supplicatory formulas, which can be found in the famous and widely circulated book of Mafatih al-Jinan in addition to Shaykh al-Tusi’s Misbah al-Mutahajjid, Shaykh al-Kaf`ami’s al-Misbah, Sayyid Ibn Tawus’s Iqba al-A`mal, and many other reference books:

- Du`a' Kumayl

- Du`a' al-Simat (Supplication of Attributes)

- Du`a' al-`Asharat (Supplication of the Tens)

- Du`a' al-Sabah (Supplication of the Morning)

- Du`a' al-Jawshan al-Kabir (The Major Supplication of the Coat of Armor)

- Du`a' al-Jawshan al-Saghir (The Minor Supplication of the Coat of Armor)

- Du`a' al-Mashlul (Supplication of the Lame)

- Du`a' al-Mujir (Supplication of the Succoring)

- Du`a' Yastashir (Supplication of the Counseling)

- The Fifteen Whispered Prayers

- Du`a' al-Iftitah (Supplication of Commencement)

- Du`a' al-Baha' (Supplication of Splendor)

- Du`a' Abi-hamzah al-Thumali

- Du`a' al-Sahar (Supplication at Early Dawn)

- Al-Munajat al-Sha`baniyyah (The Whispered Prayer of Sha`ban)

- Du`a' Makarim al-Akhlaq (Supplication of Nobility of Character)

p: 201

There are also some famous supplications that are not reported as ascribed to the Holy Imams (‘a), such as the famous supplication known as Du`a' al-Nudbah (Lamentation).

These formulas of supplicatory prayers represent a practical school and methodology that man may benefit from once he applies them to the details of his life activities. These advantages can be summed up thus:

1. Details of these supplicatory formulas teach the most proper way of speaking to the Almighty.

2. They introduce the attributes, manners, graces, and gifts of the Almighty.

3. They encourage piety, repentance for one’s sins, repeated turning to the Lord in penitence, and abstention from violating His prohibitions.

4. They urge commitment to nobility of character, treat compliance with one’s personal lusts and desires, and help provide power over desires and deviations.

5. They diagnose points of defect in one’s behavior.

6. They familiarize people with and lead them to perform righteous deeds and high-ranking conduct according to religious law.

7. They disclose the means Satan usually uses to tempt man and the tiny cracks through which he may take hold of him.

8. They present generally everything that is needed by man in this world as well as the world to come.

p: 202

Dhikr, in its inclusive meaning, is one of the Islamic obligatory devotional practices mentioned and urged in the Holy Qur'an on many occasions, such as in the following verses:

وَاذْکُرِ اسْمَ رَبِّکَ بُکْرَةً وَأَصِیلًا وَمِنَ اللَّیْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَیْلًا طَوِیلًا

Glorify the name of your Lord, morning and evening, and during part of the night adore Him, and give

glory to Him a long part of the night. (76:25-26)

إِنَّ فِی خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّیْلِ وَالنَّهَارِ لَآیَاتٍ لِأُولِی الْأَلْبَابِ (190)»

«الَّذِینَ یَذْکُرُونَ اللَّهَ قِیَامًا وَقُعُودًا وَعَلَی جُنُوبِهِمْ وَیَتَفَکَّرُونَ فِی خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلًا سُبْحَانَکَ فَقِنَا عَذَابَ النَّارِ

Most surely, in the creation of the heavens and the earth and the

alternation of the night and the day there are signs for men who understand: those

who remember Allah standing and sitting and lying on their sides and

reflect on the creation of the heavens and the earth (saying): Our Lord! You

have not created this in vain! Glory be to You! Save us then from the

chastisement of the fire. (3:190-191)

وَالَّذِینَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَکَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ یَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ یُصِرُّوا عَلَی مَا فَعَلُوا وَهُمْ یَعْلَمُونَ

Those who, when they commit an indecency or do injustice to

their souls, remember Allah and ask forgiveness for their faults—and

who forgives faults but Allah—and who do not knowingly persist in what they

have done. (3:135)

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِیُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوکَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِیمًا

Had they, when they were unjust to themselves, come to you and asked

forgiveness of Allah and the Messenger had also asked forgiveness for

them, they would have found Allah Oft-returning to mercy, Merciful. (4:64)

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وَأَنِ اسْتَغْفِرُوا رَبَّکُمْ ثُمَّ تُوبُوا إِلَیْهِ یُمَتِّعْکُمْ مَتَاعًا حَسَنًا إِلَی أَجَلٍ مُسَمًّی وَیُؤْتِ کُلَّ ذِی فَضْلٍ فَضْلَهُ

Ask forgiveness of your Lord, then turn to Him; He will provide you with a goodly provision to an

appointed term and bestow His grace on every one endowed with grace. (11:3)

إِنَّ اللَّهَ وَمَلَائِکَتَهُ یُصَلُّونَ عَلَی النَّبِیِّ یَا أَیُّهَا الَّذِینَ آمَنُوا صَلُّوا عَلَیْهِ وَسَلِّمُوا تَسْلِیمًا

Surely, Allah and His angels bless the Prophet. O you who believe, call

for Divine blessings on him and salute him with a becoming salutation.

(33:56)

یَا أَیُّهَا الَّذِینَ آمَنُوا اذْکُرُوا اللَّهَ ذِکْرًا کَثِیرًا

وَسَبِّحُوهُ بُکْرَةً وَأَصِیلًا

هُوَ الَّذِی یُصَلِّی عَلَیْکُمْ وَمَلَائِکَتُهُ لِیُخْرِجَکُمْ مِنَ الظُّلُمَاتِ إِلَی النُّورِ وَکَانَ بِالْمُؤْمِنِینَ رَحِیمًا

O you who believe, remember Allah, remember Him frequently, and glorify

Him morning and evening. He it is Who sends His blessings on you, and so do

His angels, that He may bring you forth out of utter darkness into the light.

He is Merciful to the believers. (33:41-43)

According to a validly reported tradition, Imam al-Baqir (‘a) is reported to have said:

مَکْتُوبٌ فِی التَّوْرَاةِ الَّتِی

لَمْ تُغَیَّرْ أَنَّ مُوسَی عَلَیْهِ السَّلاَمُ سَأَلَ رَبَّهُ فَقَالَ: یَا

رَبِّ، أَقَرِیبٌ أَنْتَ مِنِّی فَأُنَاجِیکَ، أَمْ بَعِیدٌ فَأُنَادِیکَ؟

فَأَوْحَی اللهُ عَزَّ وَجَلَّ إِلَیْهِ: یَا مُوسَی، أَنَا جَلِیسُ مَنْ ذَکَرَنِی.

فَقَالَ مُوسَی: فَمَنْ فِی سِتْرِکَ یَوْمَ لاَ سِتْرَ إِلاَّ سَتْرُکَ؟

فَقَالَ: الَّذِینَ یَذْکُرُونَنِی فَأَذْکُرَهُمْ وَیَتَحَابُّونَ فِیَّ

فَأُحِبَّهُمْ، فَأُولَئِکَ الَّذِینَ إِذَا أَرَدْتُ أَنْ أُصِیبَ أَهْلَ

الأَرْضِ بِسُوءٍ ذَکَرْتُهُمْ فَدَفَعْتُ عَنْهُمْ بِهِمْ.

In the unaltered Torah, it is written that (Prophet) Moses asked his

Lord, saying, “O Lord, are You nigh to me that I can speak to You

confidentially, or remote from me that I should cry out to You?” The Almighty

and Majestic Lord revealed to him, saying, “O Moses, I am the adjacent

companion of him who remembers Me.” Prophet Moses asked, “Who will be under

Your covering on the day when there shall be no cover save Yours?” The Lord

answering said, “They are those who remember Me; therefore, I remember them,

and those who love each other for My sake; therefore, I love them. When I am

to decide evil for the inhabitants of the earth, I may ward off this evil

only when I remember those (who remember Me).”(1)

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Shaykh al-Kulayni has reported that Imam al-Sadiq (‘a) quoted the Holy Prophet (s) as saying:

مَنْ أَکْثَرَ ذِکْرَ اللهِ عَزَّ

وَجَلَّ أَحَبَّهُ اللهُ، وَمَنْ ذَکَرَ اللهُ کَثِیراً کُتِبَتْ لَهُ

بَرَاءَتَانِ: بَرَاءَةٌ مِنَ النَّارِ وَبَرَاءَةٌ مِنَ النِّفَاقِ.

Whoever mentions Almighty Allah frequently will be loved by Him.

Whoever mentions Almighty Allah frequently will be granted two immunities:

one from Hellfire and the other from hypocrisy.(1)

It is reported that the Holy Prophet (s) once, came to his companions and said, “Enjoy yourselves in the gardens of heaven.”

“What are these gardens of heavens?” they asked.

He (s) answered:

مَجَالِسُ الذِّکْرِ، أُغْدُوا

وَرُوحُوا وَاذْکُرُوا. وَمَنْ کَانَ یُحِبُّ أَنْ یَعْلَمَ مَنْزِلَتَهُ عِنْدَ

اللهِ فَلْیَنْظُرْ کَیْفَ مَنْزِلَةُ اللهِ عِنْدَهُ، فَإِنَّ اللهَ تَعَالَی

یُنْزِلُ الْعَبْدَ حَیْثُ أَنْزَلَ الْعَبْدُ اللهَ مِنْ نَفْسِهِ. وَاعْلَمُوا

أَنَّ خَیْرَ أَعْمَالِکُمْ وَأَزْکَاهَا وَأَرْفَعَهَا فِی دَرَجَاتِکُمْ

وَخَیْرَ مَا طَلَعَتْ عَلَیْهِ الشَّمْسُ ذِکْرُ اللهِ سُبْحَانَهُ، فَإِنَّهُ

أَخْبَرَ عَنْ نَفْسِهِ فَقَالَ: أَنَا جَلِیسُ مَنْ ذَکَرَنِی. وَقَالَ

سُبْحَانَهُ: فَاذْکُرُونِی أَذْکُرْکُمْ بِنِعْمَتِی وَاذْکُرُونِی

بِالطَّاعَةِ وَالْعِبَادَةِ أَذْکُرْکُمْ بِالنِّعَمِ وَالإِحْسَانِ

وَالرَّحْمَةِ وَالرِّضُوَانِ.

These are the meetings of mentioning Almighty Allah. Come, go, and

mention Him. Whoever wishes to know his standing with Almighty Allah should

check the standing he has given Almighty Allah within himself, because

Almighty Allah gives a servant (of Him) the same rank that the servant gives

to Him. Be it known to you the most favorable, the most growing, the most

raising of ranks, and the best of whatever is under sunlight is the remembrance

of Almighty Allah Who has informed with regard to Himself saying, “I am the

adjacent companion of him who remembers Me.” He, the Glorified, has said,

“Remember Me, and I will remember you with My grace. Remember me with

obedience to Me and servitude, and I will remember you with favors, kindness,

mercy, and pleasure.”(2)

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- hawqalah (Professing that there in neither power nor might save with Almighty Allah)

- Mashi'ah (Professing that only what Almighty Allah wills will comes to pass)

- Istirja` (Professing that all things are Allah’s and everything returns to Him)

بِسْمِ

اللهِ الرَّحْمَنِ الرَّحِیمِ أَقْرَبُ إِلَی اسْمِ اللهِ الأَعْظَمِ مِنْ

نَاظِرِ الْعَیْنِ إِلَی سَوَادِهَا.

Bismi-llahir-rahmanir-rahim is closer to the Greatest Name than the pupil of

the eye to its surrounding blackness.(1)

A third tradition states:

إِنَّ أَوَّلَ کِتَابِ نَزَلَ مِنَ

السَّمَاءِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِیمِ. وَإِذَا قَرَأْتَ بِسْمِ اللهِ

الرَّحْمَنِ الرَّحِیمِ سَتَرَتْکَ فِیمَا بَیْنَ الأَرْضِ وَالسَّمَاءِ.

Verily, bismi-llahir-rahmanir-rahim was the foremost book

revealed from the heavens. When you recite bismi-llahir-rahmanir-rahim,

it will protect you from whatever is between the heavens and the earth.(2)

In this regard, al-hakam ibn `Umayr is reported to have said, “I followed the Prophet (s) in congregational prayers and he recited the Basmalah audibly in the early night, dawn, and Friday (obligatory) prayers.”(1)

3. The followers of the Ahl al-Bayt (‘a) firmly believe that the Basmalah is part of all the chapters of the Holy Qur'an except Surah al-Tawbah. Many traditions reported from the Ahl al-Bayt (‘a) and the Holy Prophet (s) maintain this. Many historical demonstrations such as all the calligraphies of the Holy Qur'an, which are circulated among all Muslims, the Basmalah is written in the same calligraphy in which all the other verses are written.

4. The followers of the Ahl al-Bayt (‘a) commit themselves to begin all their activities and affairs with the Basmalah, especially in writing. Moreover, following the instructions of the Holy Imams (‘a), they believe that before carrying out any matter, the Basmalah should be said.

In this regard, the Holy Prophet (s) is reported to have said:

کُلُّ أَمْرٍ ذِی بَالٍ لاَ

یُذْکَرُ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِیمِ فِیهِ فَهُوَ أَبْتَرُ.

Any important affair that is not preceded by bismi-llahir-rahmanir-rahim

is imperfect.

کُلُّ کِتَابٍ لاَ یُبْدَأُ فِیهِ

بِذِکْرِ اللهِ فَهُوَ أَقْطَعُ.

Any letter that is not begun with bismi-llahir-rahmanir-rahim is

incomplete.(2)

The partisans of the Ahl al-Bayt (‘a) are known for this special conduct regarding the Basmalah such that it has

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been presented as one of the five distinctive features of true believers.(1)

In Qurb al-Isnad, al-himyari al-Qummi has reported hannan ibn Sadir as saying:

One day, I followed Imam al-Sadiq (‘a) in a congregational prayer. In an audible voice, he said ‘a`udhu billahi assami`i al`alimi min ashshaytani arrajimi wa a`udhu billahi an yahzuruni (I seek the protection of the All-hearing and All-knowing Allah against Satan, the accursed, and I seek Allah’s protection lest devils be present with me)’. Audibly again, he (‘a) said the Basmalah.”

According to Shaykh al-Tusi’s Tahdhib al-Ahkam, hannan ibn Sadir said:

Imam al-Sadiq (‘a) said the Isti`adhah audibly and then raised his voice with the Basmalah.(1)

In the famous tafsir (exegesis of the Holy Qur'an) book entitled Majma` al-Bayan, Shaykh al-Tabrisi states that to say the Isti`adhah before reciting any thing of the Holy Qur'an is recommended, but not obligatory, be it in prayers or at any other situation.(2)

In al-Kafi, Shaykh al-Kulayni has reported through a chain of authority that Furat ibn Ahnaf said that he heard Imam al-Baqir (‘a) saying:

أَوَّلُ کِتَابٍ نَزَلَ مِنَ

السَّمَاءِ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِیمِ، فَإِذَا قَرَأْتَ بِسْمِ اللهِ

الرَّحْمَنِ الرَّحِیمِ فَلاَ تُبَالِ أَلاَّ تَسْتَعِیذَ.

The first book revealed from the heavens was bismi-llahir-rahmanir-rahim.

Therefore, when you utter it, do not care if you have not said Isti`adhah

before it.(3)

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شَهَادَةُ لاَ إِلَهَ

إِلاَّ اللهُ حِصْنِی، مَنْ قَالَهَا مُخْلِصاً مِنْ قَلْبِهِ دَخَلَ حِصْنِی،

وَمَنْ دَخَلَ حِصْنِی أَمِنْ مِنْ عَذَابِی.

To bear witness that there is no god save Allah

is My fortress. Whoever pronounces it wholeheartedly will enter into My

fortress, and whoever enters My fortress will be safe from My chastisement.(1)

This creed is unquestionably the best of all words and the master of all statements. He who pronounces it with faith will gain Paradise, but he who pronounces it hypocritically will have his property saved from confiscation and his blood from being shed although his final return is to Hellfire.(2)

Based on this fact, the Tahlil statement has come to be the motto of all Muslims in this world and on the Discriminating Bridge on the Resurrection Day, as is maintained by traditions.(3)

Likewise, to declare this statement audibly brings about great rewards.

The Holy Prophet (s) is reported to have said:

مَا مِنْ مُسْلِمٍ یَقُولُ: لاَ

إِلَهَ إِلاَّ اللهُ یَرْفَعُ بِهَا صَوْتَهُ فَیَفْرُغُ، حَتَّی تَتَنَاثَرُ

ذُنُوبُهُ تَحْتَ قَدَمَیْهِ کَمَا تَتَنَاثَرُ وَرَقُ الشَّجَرِ تَحْتَهَا.

No Muslim raises his voice with la ilaha illallah but that his

sins, the moment that he finishes, will be scattered under his feet in the

same way as leaves of a tree are scattered under it.(4)

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It goes without saying that to add up the second creed (i.e. bearing witness that Muhammad (s) is the Messenger of Allah) to this one will multiply the reward.

Some traditions state that pronouncing the two creeds of Islam brings about one million rewards, redeems one from Hellfire, and permits one to enter Paradise.(1)

A good number of traditions reveal the merits of Tasbih,(1) such as the following one that is reported in Ibn Idris al-hilli’s book of al-Sara'ir from Imam al-Sadiq (‘a):

مَا مِنْ کَلِمَةٍ أَخَفُّ عَلَی

اللِّسَانِ وَلاَ أَبْلَغُ مِنْ: سُبْحَانَ اللهِ.

There in no word lighter on tongues and more eloquent than subhanallah

(All glory is due to Allah).(2)

In his book entitled Thawab al-A`mal, Shaykh al-Saduq has quoted Imam al-Sadiq (‘a) as saying:

مَنْ قَالَ: سُبْحَانَ اللهِ

وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِیمِ وَبِحَمْدِهِ، کَتَبَ اللهُ لَهُ

ثَلاَثَةَ آلاَفِ حَسَنَةٍ، وَرَفَعَ لَهُ ثَلاَثَةَ آلاَفِ دَرَجَةٍ، وَخَلَقَ

مِنْهَا طَائِراً فِی الْجَنَّةِ یُسَبِّحُ اللهَ وَکَانَ أَجْرُ تَسْبِیحِهِ

لَهُ.

Whoever says, ‘subhanallahi wabihamdihi subhanallahi al`azimi

wabihamdihi (All glory is due to Allah and in praise of Him. All glory be

to Allah, the All-great, and in praise of Him),’ Almighty Allah will record

for him three thousand rewards, raise him three thousand ranks, and create

from these words a bird in Paradise that hymns the glory of Almighty Allah

while the rewards of its hymns will be recorded for him.(3)

یَا أَیُّهَا الْمُدَّثِّرُ

قُمْ فَأَنْذِرْ

وَرَبَّکَ فَکَبِّرْ

O you enveloped in your cloak, arise and warn, and your Lord magnify.

(74:1-3)

وَلِتُکْمِلُوا الْعِدَّةَ وَلِتُکَبِّرُوا اللَّهَ عَلَی مَا هَدَاکُمْ وَلَعَلَّکُمْ تَشْکُرُونَ

He desires that you should complete the period and that you should

magnify Allah for having guided you, that perhaps you may be thankful. (2:185)

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِی لَمْ یَتَّخِذْ وَلَدًا وَلَمْ یَکُنْ لَهُ شَرِیکٌ فِی الْمُلْکِ وَلَمْ یَکُنْ لَهُ وَلِیٌّ مِنَ الذُّلِّ وَکَبِّرْهُ تَکْبِیرًا

Say: Praise be to Allah Who has not taken to Himself a son and Who has

no partner in the sovereignty nor has He any protecting friend through

dependence. Magnify Him with all magnificence. (17:111)

Takbir is another motto of Muslims, because it is repeated by them in the adhan and iqamah several times. It is also the commencing statement of the ritual prayers. Actually, a prayer starts when the Takbir statement is pronounced.

Likewise, this statement is the point of moving from one ritual part of a prayer to another.

About the merits of this statement, some traditions attach it to the merits of Tahlil. They thus hold that nothing is more favorable to Almighty Allah than Tahlil and Takbir. Others hold that Paradise is the price of stating this statement, which also erases sins.(1)

It is also one of the four statements of glorification (al-Tasbihat al-Arba`ah) familiarly known for their great merits and rewards.(2) This statement of glorification can

p: 219

substitute Surah al-Fatihah in the last two units of the four-unit obligatory prayer.

p: 220

About the significance and reward of repeating this statement, the Holy Prophet (s) is reported to have described it as a feature that keeps man in the circle of divine superior illumination.(1)

From some traditions, we can conclude that the Istirja` statement is one of the divine gifts given to the Muslim nation exclusively. In the famous book of tafsir ascribed to `Ali ibn Ibrahim, it is reported that when Imam a-Sadiq (‘a) was asked about the scope of Prophet Jacob’s grief for the loss of his son, Prophet Joseph (‘a), the Imam (‘a) answered:

He grieved for his son the grief of seventy mothers for losing their sons. Jacob did not know the Istirja`; therefore, he said, “O my sorrow for Joseph!”(2)

Revealed by the aforesaid holy verse as well as many traditions of the Ahl al-Bayt (‘a), the Istirja` statement has many advantages, some of which are listed hereinafter:

- Blessings, mercy, and guidance to the truth by Almighty Allah

- Forgiveness of sins

- Rewards when repeated in misfortunes and while remembering them(3)

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4. On other occasions, it expresses the reasons for forgiveness and the methods of gaining it.

قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَاللَّهُ غَفُورٌ رَحِیمٌ

If you love Allah, then follow me (so that) Allah will love you and

forgive you your faults. Allah is Forgiving, Merciful. (3:31)

یَا أَیُّهَا الَّذِینَ آمَنُوا إِنْ تَتَّقُوا اللَّهَ یَجْعَلْ لَکُمْ فُرْقَانًا وَیُکَفِّرْ عَنْکُمْ سَیِّئَاتِکُمْ وَیَغْفِرْ لَکُمْ وَاللَّهُ ذُو الْفَضْلِ الْعَظِیمِ

O you who believe, if you are careful of your duty to Allah, He will

grant you a distinction, do away with your evils, and forgive you. Allah is

the Lord of mighty grace. (8:29)

5. On other occasions, it shows how the respite of forgiveness ends and how the doors to it are locked:

إِنَّ الَّذِینَ کَفَرُوا وَصَدُّوا عَنْ سَبِیلِ اللَّهِ ثُمَّ مَاتُوا وَهُمْ کُفَّارٌ فَلَنْ یَغْفِرَ اللَّهُ لَهُمْ

Surely, those who disbelieve and turn away from Allah's way, then they

die while they are unbelievers, Allah will by no means forgive them. (47:34)

إِنَّ الَّذِینَ آمَنُوا ثُمَّ کَفَرُوا ثُمَّ آمَنُوا ثُمَّ کَفَرُوا ثُمَّ ازْدَادُوا کُفْرًا لَمْ یَکُنِ اللَّهُ لِیَغْفِرَ لَهُمْ وَلَا لِیَهْدِیَهُمْ سَبِیلًا

Surely, as for those who believe then disbelieve, again believe and

again disbelieve, then increase in disbelief, Allah will not forgive them nor

guide them on the right path. (4:137)

6. On other occasions, it shows the way for forgiveness:

یَا أَیُّهَا الَّذِینَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ یُؤْتِکُمْ کِفْلَیْنِ مِنْ رَحْمَتِهِ وَیَجْعَلْ لَکُمْ نُورًا تَمْشُونَ بِهِ وَیَغْفِرْ لَکُمْ وَاللَّهُ غَفُورٌ رَحِیمٌ

O you who believe, be careful of your duty to Allah and believe in His

Messenger: He will give you two portions of His mercy, make for you a light

with which you will walk, and forgive you. Allah is Forgiving, Merciful. (57:28)

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وَالَّذِینَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَکَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ یَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ یُصِرُّوا عَلَی مَا فَعَلُوا وَهُمْ یَعْلَمُونَ

Those who, when they commit an indecency or do injustice to their

souls, remember Allah and ask forgiveness for their faults—and who forgives

the faults but Allah, and who do not knowingly persist in what they have

done. (3:135)

Concerning the merits and outcomes of implorations for forgiveness, many traditions have been reported.

Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (s) as saying:

الإِسْتِغْفَارُ خَیْرُ الدُّعَاءِ.

Imploration for forgiveness is the best of supplications.(1)

The Holy Prophet (s) is also reported to have said:

إِنَّ لِلْقُلُوبِ صَدَأً کَصَدَأِ

النُّحَاسِ، فَاجْلُوهَا بِالإسْتِغْفَارِ.

Hearts rust just like the rusting of copper. You should therefore

polish them by means of imploring for forgiveness.(2)

Imam al-Sadiq (‘a) is reported to have said:

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إِذَا أَکْثَرَ

الْعَبْدُ مِنَ الإسْتِغْفَارِ رُفِعَتْ صَحِیفَتُهُ وَهِیَ تَتَلأْلأُ.

When a servant (of Allah) implores Him for

forgiveness repeatedly, his record of deeds will be elevated, shining.(1)

Imploring for Allah’s forgiveness is obligatory, since it expresses repentance and turning to Him from the committed sins.(2)

Repentance before Almighty Allah, which is another variety of istighfar, is a divinely commissioned duty. In view of that, to neglect repenting before Him is considered an act of disobedience to Him or a graver sin that may turn all the other insignificant sins into grave ones.

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A tradition reads:

لاَ صَغِیرَةَ مَعَ الإِصْرَارِ

وَلاَ کَبِیرَةَ مَعَ الإسْتِغْفَارِ.

An insignificant fault that is committed persistently no longer remains

insignificant, and a grave sin for which forgiveness is implored does not

remain grave.(1)

Explaining the meaning of this tradition, other traditions have interpreted persistence on insignificant sins into negligence of repentance and imploration for forgiveness.(2)

Imam al-Sadiq, on the authority of Imam al-Baqir, has quoted the Holy Prophet (s) as saying:

أَرْبَعٌ مَنْ کُنَّ فِیهِ کَانَ

فِی نُورِ اللهِ الأَعْظَمِ: مَنْ کَانَ عِصْمَةَ أَمْرِهِ شَهَادَةُ أَنْ لاَ

إِلَهَ إِلاَّ اللهُ وَأَنِّی رَسُولُ اللهِ، وَمَنْ إِذَا أَصَابَتْهُ

مُصِیبَةٌ قَالَ: إِنَّا للهِ وَإِنَّا إِلَیْهِ رَاجِعُونَ، وَمَنْ إِذَا

أَصَابَ خَیْراً قَالَ: الْحَمْدُ للهِ رَبِّ الْعَالَمِینَ، وَمَنْ إِذَا

أَصَابَ خَطِیئَةً قَالَ: أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَیْهِ.

He who possesses the following four qualities will enjoy the brightest

illumination by Allah: (1) belief that there is no god but Allah and Muhammad

is His Messenger, (2) in misfortune saying, ‘We are Allah’s and to Him shall

we return’, (3) in situations of welfare saying, ‘All praise be to Allah the

Lord of the Worlds’, and (4) after committing sins saying, ‘I implore Allah

for forgiveness and to Him do I repent’.(3)

According to another validly reported tradition, Mu`awiyah ibn Wahab is reported to have heard Imam al-Sadiq (‘a) saying:

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إِذَا تَابَ الْعَبْدُ تَوْبَةً

نَصُوحاً أَحَبَّهُ اللهُ فَسَتَرَ عَلَیْهِ فِی الدُّنْیَا وَالآخِرَةِ.

If one repents truly, Almighty Allah will then love him. As a result,

He will cover up his sins in the world and the Hereafter.

“How does Almighty Allah cover up sins?” he was asked.

The Imam (‘a) answered:

یُنْسِی مَلَکَیْهِ مَا کَتَبَا

عَلَیْهِ مِنَ الذُّنُوبِ، وَیُوحِی إِلَی جَوَارِحِهِ: إکْتُمِی عَلَیْهِ

ذُنُوبَهُ. وَیُوحِی إِلَی بِقَاعِ الأَرْضِ: إکْتُمِی مَا کَانَ یَعْمَلُ

عَلَیْکِ مِنَ الذُّنُوبِ. فَیَلْقَی اللهَ حِینَ یَلْقَاهُ وَلَیْسَ شَیْءٌ

یَشْهَدُ عَلَیْهِ بِشَیْءٍ مِنَ الذُّنُوبِ.

He will make his two guardian angels forget whatever they have recorded

regarding his sins. He will order his limbs to screen whatever sins he has

done with them, and He will conceal the places on the earth where the sins

where committed. Thus, when he goes to meet his Lord in the Hereafter, there will

be no evidence remaining of his sins.(1)

True repentance has been defined in traditions as the interior becoming the same or even better than the exterior.(2)

About the significance of imploring for forgiveness, Imam al-Sadiq (‘a) said:

Almighty Allah will certainly forgive any believer who commits forty grave sins every day and night but then truly regrets what he did and prays to Him for forgiveness through the following imploration:

p: 229

اَسْتَغْفِرُ اللَّهَ

الَّذِی لاَ إِلهَ إِلاََّ هُوَ الْحَیُّ الْقَیُّوْمُ بَدِیعُ السَّمَاوَاتِ

وَالاَرْضِ ذُو الْجَلاَلِ وَالإِکْرَامِ وَاَسْئََلُهُ اَنْ یُصَلِّیَ عَلَی

مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاَنْ یَتُوبَ عَلَیَّ.

I pray for the forgiveness of Allah save Whom

there is no god; the Ever-living, the Self-Subsisting, the wonderful

Originator of the heavens and the earth, and the Lord of Majesty and Honor;

and I beseech Him to send blessings upon Muhammad and the Household of

Muhammad and to accept my repentance.(1)

According to other traditions, imploring for forgiveness is one of the pillars of faith.(2)

“No,” answered Imam `Ali (‘a).

“How is it then?” asked Kumayl.

The Imam (‘a) answered, “When a servant commits a sin, he should implore forgiveness through action.”

“What is that action?” asked Kumayl.

The Imam answered, “It is the movement of the two lips and the tongue, and he should attach truth to that movement.”

“What is that truth?” asked Kumayl.

“It is certification of the heart and determination not to commit the sin for which he repented ever again,” answered the Imam (‘a).

“If I do so, will I be regarded as a repentant?” asked Kumayl.

“No,” answered the Imam.

“How is that?” wondered Kumayl.

“This is because you have not attained the origin yet,” explained the Imam (‘a).

“What is the origin of imploration for God’s forgiveness, then?” asked Kumayl.

The Imam (‘a) replied, “The origin of imploring forgiveness is to turn to repentance for the sin from which you have implored Allah’s forgiveness. This is the first grade of the true worshippers. The abandonment of sins and the imploration for forgiveness have six indications:

First: to feel sorry for the past deed

Second: to determine not to commit that sin ever again

Third: to fulfill the duties obligatory upon you towards other creatures

Fourth: to fulfill your duty towards Almighty Allah in every obligatory matter

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Fifth: to dissolve the flesh, which was composed due to forbidden and illegally gotten things until the skin touches the bones. Only then may you start to build new flesh.

Sixth: to make your body suffer the pains of obedience to Almighty Allah just as you have made it taste the pleasures of acts of disobedience to Him.(1)

According to another validly reported tradition, Zurarah reports that he heard Imam al-Sadiq (‘a) saying:

إِنَّ الْعَبْدَ إِذَا أَذْنَبَ

ذَنْباً أُجِّلَ مِنْ غَدْوَةٍ إَلَی اللَّیْلِ، فَإِنِ إسْتَغْفَرَ اللهَ لَمْ

تُکْتَبْ عَلَیْهِ.

When a servant (of Allah) commits a sin, he is granted a delay from morning

to evening. If he implores forgiveness of Almighty Allah, the sin will not be

recorded against him.(1)

Imam al-Sadiq (‘a) is also reported to have said:

When this verse was revealed, “When they commit an indecency or do injustice to their souls, they remember Allah and ask forgiveness for their faults, (3:135)” Satan (Iblis) went up a mountain in Makkah called Thawr and cried out in a loud voice at his diabolic fellows. When they thronged together, he said to them, “This verse has been revealed. Which one of you will take the mission of facing it?” A devil stood up and said, “I will. I can do so-and-so.” “No,” said Satan, “you cannot.” Another devil stood up and made the same suggestion, but Satan again rejected the suggestion. Then, the sneaking whisperer stood up and said, “I can perform this mission.” “What are your means?” asked Satan. The devil said, “I will give them promises and excite vain desires in them until they commit wrongdoings. When they do, I will make them forget to ask for forgiveness.” “You are given this mission,” said Satan. Since then, Satan entrusted this mission with this devil up to the Day of Resurrection.(2)

Sufyan ibn al-Simt is reported to have quoted Imam al-Sadiq (‘a) as saying:

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إِذَا أَرَادَ اللهُ عَزَّ

وَجَلَّ بِعَبْدٍ خَیْراً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِقْمَةٍ

وَیُذَکِّرُهُ الإسْتِغْفَارَ، وَإِذَا أَرَاَد اللهُ عَزَّ وَجَلَّ بِعَبْدٍ

شَرّاً فَأَذْنَبَ ذَنْباً أَتْبَعَهُ بِنِعْمَةٍ فَیُنْسِیَهُ الإسْتِغْفَارَ

وَیَتَمَادَی بِهِ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ: {ﮏ ﮐ ﮑ ﮒ ﮓ}

بِالنِّعَمِ عِنْدَ الْمَعَاصِی.

When Almighty Allah intends good for one of His

servants who has committed a sin, He inflicts him with a chastisement and

then reminds him to implore for forgiveness. However, if He intends evil to

someone who has committed a sin, He grants him a grace after the sin and

makes him forget to ask for forgiveness and persist in committing sins. This

is the meaning of Almighty Allah’s saying, “We will lead them on by degrees

from whence they know not. (7:182)” Thus, Almighty Allah will lead them on to

graces whereby they continue to commit acts of disobedience to Him.(1)

The most favorable entreaty for forgiveness is that which is attached to confession of having committed the sin and mentioning it either by name or generally.

Shaykh al-Kulayni has reported Imam al-Baqir (‘a) as saying:

وَاللهِ مَا یَنْجُو مِنَ الذَّنْبِ

إِلاَّ مَنْ أَقَرَّ بِهِ.

By Allah I swear that none shall be redeemed from the consequences of a

committed sin except he who confesses it.

کَفَی بِالنَّدَمِ تَوْبَةً.

Remorse is sufficient repentance.(2)

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لاَ وَاللهِ، مَا

أَرَادَ اللهُ مِنَ النَّاسِ إِلاَّ خِصْلَتَیْنِ: أَنْ یُقِرُّوا لَهُ

بِالنِّعَمِ فَیَزِیدَهُمْ، وَبِالذُّنُوبِ فَیَغْفِرَهَا لَهُمْ.

By Allah I swear that He does not want from

people more than the following two features: they should acknowledge His

favors upon them so that He might increase these favors for them, and they

should confess having committed sins so that He might forgive them.(1)

Sinning is considered rebellion against Almighty Allah and violation of obedience and servitude to Him; therefore, a sin that is committed openly results in immediate and harsher punishment while a sin that is committed covertly out of shame before Almighty Allah is a sort of weakness to defy one’s desires and instincts. At the same time, it expresses a hidden feeling in the inner self indicating fear of Almighty Allah and inclination towards turning to Him and begging Him for forgiveness.

In this connection, Imam al-Riza (‘a) is reported to have quoted the Holy Prophet (s) as saying:

الْمُسْتَتِرُ بِالْحَسَنَةِ

یَعْدِلُ سَبْعِینَ حَسَنَةً، وَالْمُذِیعُ بِالسَّیِّئَةِ مَخْذُولٌ،

وَالْمُسْتَتِرُ بِالسَّیِّئَةِ مَغْفُورٌ لَهُ.

He who conceals a good deed that he has done will be given seventy

rewards. He who commits a sin openly will be disappointed. He who conceals a

sin that he has committed will be forgiven.(2)

The abovementioned discussion demonstrates obviously the significance of appeals for forgiveness which, in addition to the removal of punishments for sins or preventing their documentation, represent one of the pillars of faith and perfection in human progression.

p: 235

As previously shown, to repeat statements of imploration for forgiveness must be accompanied by a cordial and sentimental feeling because such statements must reflect true repentance.

According to a validly reported tradition, Imam al-Sadiq (‘a) has said:

The Messenger of Allah (s) used to repeat the statement imploring Almighty Allah for forgiveness seventy times a day and the statement of declaring repentance to Him seventy times a day, also.

When he was asked about the very statements the Holy Prophet (s) used to repeat, Imam al-Sadiq (‘a) answered:

He used to say ‘astaghfirullah’ seventy times a day and ‘atubu-ilallah’ seventy times, too.(1)

p: 236

مَا فِی الْمِیزَانِ شَیْءٌ أَثْقَلُ مِنَ

الصَّلاَةِ عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ. وَإِنَّ الرَّجُلَ لَتُوضَعُ

أَعْمَالُهُ فِی الْمِیزَانِ فَیَمِیلُ بِهِ فَیُخْرِجُ الصَّلاَةَ عَلَیْهِ

فَیَضَعُهَا فِی مِیزَانِهِ فَیَرْجُحُ بِهِ.

Nothing in the scale of one’s deeds is heavier

than the invocations of blessings upon the Prophet and his Household. When

the deeds of someone are put in the Balance, the scale of bad deeds may

outweigh the scale of good deeds. However, when the invocations of blessings

(said by this person) are added to the scale of good deeds, only then will

this scale outweigh the other scale of bad deeds.(1)

This fact has been reported in other traditions with various styles and explanations. For instance, the Holy Prophet (s) is reported to have said:

أَنَا عِنْدَ الْمِیزَانِ یَوْمَ

الْقِیَامَةِ، فَمَنْ ثَقُلَتْ سَیِّئَاتُهُ عَلَی حَسَنَاتِهِ جِئْتُ

بِالصَّلاَةِ عَلَیَّ حَتَّی أُثْقِلَ بِهَا حَسَنَاتِهِ.

I will be standing at the Balance on the Day of Resurrection. When I

notice that the scale of bad deeds of someone outweighs the other scale, I

will then add his invocations of blessings upon me to the scale of his good

deeds so that it will outweigh the other scale.

لَنْ یَلِجَ النَّارَ مَنْ صَلَّی عَلَیَّ، وَمَنْ نَسِیَ

الصَّلاَةَ عَلَیَّ فَقَدْ أَخْطَأَ طَرِیقَ الْجَنَّةِ.

He that invokes blessings upon me will not be sent to Hellfire, but he

that forgets to invoke blessings upon me will lose the way to heaven.

إِنَّ

الصَّلاَةَ تَعْدِلُ عِنْدَ اللهِ عَزَّ وَجَلَّ التَّسْبِیحَ وَالتَّهْلِیلَ وَالتَّکْبِیرَ.

In the sight of

Almighty Allah, invocation of blessings is equal to the statements of Tasbih,

Tahlil, and Takbir.(2)

p: 238

According to another validly reported tradition, Shaykh al-Kulayni reports the Holy Prophet (s) as saying:

الصَّلاَةُ عَلَیَّ وَعَلَی أَهْلِ

بَیْتِی تَذْهَبُ بِالنِّفَاقِ.

Invocations of blessings upon me and my Household remove hypocrisy.(1)

- Invocations of blessings upon the Holy Prophet (s) lead to his intercession:

In his instructive will to Imam `Ali (‘a), the Holy Prophet (s) said:

یَا عَلِیُّ، مَنْ صَلَّی عَلَیَّ

کُلَّ یَوْمٍ أَوْ کُلَّ لَیْلَةٍ وَجَبَتْ لَهُ شَفَاعَتِی وَلَوْ کَانَ مِنْ

أَهْلِ الْکَبَائِرِ.

O `Ali, my intercession will be bindingly attainable for him who

invokes blessings upon me every day or every night, even if he has committed

grave sins.(2)

- Invocations of blessings cause Divine Mercy to descend upon the invoker:

Many traditions have confirmed this fact. Shaykh al-Kulayni, in al-Kafi, reported Imam al-Sadiq (‘a) as saying:

إِذَا ذُکِرَ النَّبِیُّ صَلَّی

اللهُ عَلَیْهِ وَآلِهِ فَأَکْثِرُوا الصَّلاَةَ عَلَیْهِ; فَإِنَّهُ مَنْ

صَلَّی عَلَی النَّبِیِّ صَلَّی اللهُ عَلَیْهِ وَآلِهِ صَلاَةً وَاحِدَةً

صَلَّی اللهُ عَلَیْهَ اَلْفَ صَلاَةٍ فِی اَلْفِ صَفٍّ مِنَ الْمَلاَئِکَةِ،

وَلَمْ یَبْقَ شَیْءٌ مِمَّا خَلَقَهُ اللهُ إِلاَّ صَلَّی عَلَی الْعَبْدِ

لِصَلاَةِ اللهِ عَلَیْهِ وَصَلاَةِ مَلاَئِکَتِهِ.

Whenever the Prophet (s) is mentioned, invoke Allah’s blessings upon

him as many times as possible. Verily, whoever invokes blessings upon him only

once, Almighty Allah will send one thousand blessings upon him (i.e. the

invoker) with one thousand rows of angels. As Almighty Allah and His angels

send blessings upon him, every being that is created by Him will invoke His

blessings upon that invoker.(3)

p: 240

- Invocations of blessings make supplications accessible, please the Lord, and increase physical powers:

In al-Ja`fariyyat, Imam `Ali (‘a) is reported to have quoted the Holy Prophet (s) as saying:

صَلاَتُکُمْ عَلَیَّ مُجَوِّزَةٌ

لِدُعَائِکُمْ وَمَرْضَاةٌ لِرَبِّکُمْ وَزَکَاةٌ لأَِبْدَانِکُمْ.

Your invocations of blessings upon me make your prayers successful,

give pleasure to your Lord, and improve your bodies.(1)

- Method of Invoking Blessings upon the Prophet and his Household:

It has been confirmed in many traditions that invoking blessings upon the Holy Prophet (s) should be done according to the same method of invoking blessings upon the Prophet Abraham (‘a) and his household. Although these traditions have come in various forms, all of them eventually reveal the same idea. Hereinafter, we will mention two of these traditions only.

In his book entitled `Uyun Akhbar al-Riza, Shaykh al-Saduq, through a valid chain of authority, has reported al-Rayyan ibn al-Salt as saying:

Imam al-Riza (‘a) attended a session held by al-Ma'mun, the `Abbasid ruler, in Marw in which some of the scholars of Iraq and Khurasan were present. Then,

p: 241

al-Ma'mun said, “Tell me about the meaning of the following verse…” Imam al-Riza (‘a) said:

In the seventh verse, God the Exalted says, ‘Allah and His angels send blessings on the Prophet. O you that believe! send blessings on him and salute him with all respect.’ When this verse was revealed, some people asked, “O Prophet of Allah! We know how to greet you but how should we send blessings upon you?” The Prophet (s) answered, “Say: O Allah! Bless Muhammad and Muhammad’s Household in the same way that You blessed Abraham and Abraham’s Household. You are surely Praiseworthy and Glorious.” Can anyone of you disagree with this?

The scholars answered, “No.” Al-Ma'mun said, “This is something that no one can disagree about and the whole nation agrees upon unanimously…(1)

Shaykh Sharaf al-Din al-Najafi, in his book entitled Kanz al-Fawa'id, has reported Ibn Abi-Layla, the famous scholar of jurisprudence, as saying:

One day, I met Ka`b ibn `Ajzah who said to me, “May I gift you a precious thing? One day, the Messenger of Allah (s) came out to us and we asked him, ‘You have taught us how to greet you, but how should we invoke blessings upon you?’

He (s) answered: “You should say: O Allah, send blessings upon Muhammad and the Household of Muhammad in the same way that You sent blessings upon Abraham and the household of Abraham, and send benedictions upon Muhammad and the Household of Muhammad in the same way that You sent benedictions upon Abraham and the

p: 242

household of Abraham. Verily, You are Praiseworthy and Glorious.”(1)

To add phrases like ali-Muhammad (Muhammad’s Household) and ahli-baytihi (his family) to the formulas of invoking blessings upon the Holy Prophet has been emphasized in traditions, which confirm that cutting off this part (from the formula of invocation) is regarded as an injustice towards the family of the Holy Prophet (s). The Holy Prophet (s) described such invocations as being mutilated.

In this regard, Shaykh al-Kulayni, in al-Kafi, reports Abu’l-Qidah to have quoted Imam al-Sadiq (‘a) as saying:

Upon hearing him who attached himself to the Holy House saying, “O Allah, send blessings upon Muhammad,” my father said to him:

O servant of Allah! Do not mutilate it (i.e. the invocation). Do not usurp our right! Say, ‘O Allah, send blessings upon Muhammad and his Household.’(2)

Imam `Ali (‘a) is reported to have quoted the Holy Prophet (s) as saying:

لاَ تُصَلُّوا عَلَیَّ صَلاَةً

مَبْتُورَةً، بَلْ صِلُوا إِلَی أَهْلِ بَیْتِی وَلاَ تَقْطَعُوهُمْ; فَإِنَّ

کُلَّ نَسَبٍ وَسَبَبٍ یَوْمَ الْقِیَامَةِ مُنْقَطِعٌ إِلاَّ نَسَبِی.

Do not utter mutilated invocations of blessings upon me; rather, you

should include my Household and not separate them. Verily, all lineages and

relationships shall be cut off on the Day of Resurrection, except mine.(3)

p: 243

“Does this mean that whenever one remembers the name of his Lord, he should stand up and offer a prayer?” I asked.

The Imam (‘a) commented, “He who does so has in fact ascribed an enormity to Almighty Allah!”

I thus asked, “May Allah accept me as ransom for you! What does the verse mean then?”

The Imam (‘a) explained:

It means that whenever one mentions the name of his Lord, he should invoke His blessings upon Muhammad and his Household.(1)

Invocation of blessings upon the Holy Prophet and his Household is highly recommended while referring to the prophets.

`Isa ibn `Ubayd has reported Mu`awiyah ibn `Ammar as saying: In the presence of Imam al-Sadiq (‘a), I mentioned one of the prophets and invoked Almighty Allah’s blessings upon him. Instructing me, the Imam (‘a) said:

Whenever you mention any of the prophets, you should begin with invoking blessings upon Prophet Muhammad before you invoke them upon the prophet involved. May Allah send blessings upon Muhammad, his Household, and all the prophets.(2)

It is highly recommended to conclude any discourse with the invocation of blessings upon the Holy Prophet and his Household.

p: 245

In this respect, Muhammad ibn `Umar ibn Muhammad ibn Muslim ibn al-Bara' al-Ju`abi has reported that Abu-Muhammad al-hasan ibn `Abdullah ibn Muhammad ibn al-`Abbas al-Razi al-Tamimi said that his master `Ali ibn Musa al-Riza (‘a) told him that his father Musa ibn Ja`far said that his father Ja`far ibn Muhammad said that his father Muhammad ibn `Ali said that his father `Ali ibn husayn said that his father husayn ibn `Ali said that his father `Ali ibn Abi-Talib said that the Messenger of Allah (s) said:

مَنْ کَانَ آخِرَ کَلاَمِهِ

الصَّلاَةُ عَلَیَّ وَعَلَی عَلِیٍّ دَخَلَ الْجَنَّةَ.

He that concludes his discourse with an invocation of Allah’s blessings

upon me and upon `Ali will be allowed to enter Paradise.(1)

When something is forgotten, it is highly recommended to invoke blessings upon the Holy Prophet and his Household because such invocation causes one’s heart and memory to become activated and illumined.

Abu-Hashim Dawud ibn Qasim al-Ja`fari has reported on the authority of Imam al-Baqir (‘a) that Imam hasan (‘a) once replied to someone, thus:

وَأَمَّا

مَا ذَکَرْتَ مِنْ أَمْرِ الذِّکْرِ وَالنِّسْیَانِ فَإِنَّ قَلْبَ الرَّجُلِ

فِی حُقٍّ وَعَلَی الْحُقِّ طَبَقٌ، فَإِنْ صَلَّی الرَّجُلُ عِنْدَ ذَلِکَ

عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ صَلاَةً تَامَّةً إنْکَشَفَ ذَلِکَ الطَّبَقُ

عَنْ ذَلِکَ الْحُقِّ، فَأَضَاءَ الْقَلْبَ وَذَکَرَ الرَّجُلُ مَا کَانَ

نَسِیَ، فَإِنْ هُوَ لَمْ یُصَلِّ عَلَی مُحَمَّدٍ وَآلِ مُحَمَّدٍ أَوْ نَقَصَ

مِنَ الصَّلاَةِ عَلَیْهِمُ انْطَبَقَ ذَلِکَ الطَّبَقُ عَلَی ذَلِکَ الْحُقِّ

فَأَظْلَمَ الْقَلْبُ.

Regarding what you have

asked about remembering and forgetting, there is an area in man’s heart over

which there is a plate. When a person invokes Almighty Allah’s blessings upon

Muhammad and the Household of Muhammad in a perfect manner, this plate reveals

that area. Then, the heart becomes illuminated and the person remembers what

he has forgotten. However, if he omits the invocation or expresses it

imperfectly, this plate will totally conceal that area. Then, the heart will

be in darkness…(2)

p: 246

p: 247