بسم الله الرحمن الرحیم

In the name of Allah, The All-beneficent, The All-Merciful

In this text, Muhsin Qara'ati explains in detail the meaning of Worship and Intention, as well as how different stages of worship are acquired. He then goes on to explain the different actions of Prayer in detail, such as the first Takbir, and the recitation of the Suras. The author explains each step throughly, outlining its importance and our understanding of the action.

قال اللهُ تعالی:

إِنّما یُرِیدُ اللّهُ لِیُذْهِب عنْکُمُ الرِّجْس أهْل الْبیْتِ ویُطهِّرکُمْ تطْهِیرًا

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

The most authoritative books on Hadīth and Tafsīr (Quranic exegesis), amongst both Sunni and Shi'ah sources, cite Prophetic traditions that confirm verse 33:33 as being exclusively revealed in relation to the five who were ‘covered by the Cloak’; namely Muhammad, ‘Alī, Fātīmah, al- Hasan, and al- Husayn, (peace be upon them), to whom the term ‘Ahl al-Bayt’ (People of the House) is specifically attributed.

For instance, refer to the following reference books:

(1) Ahmad ibn Hanbal (d. 241 AH), al-Musnad, 1:331; 4:107; 6:292, 304. (2) Ṣahīh Muslim (d. 261 AH), 7:130. (3) Al-Tirmidhī (d. 279 AH), Sunan, 5:361 et al. (4) Al-Dūlābī (d. 310 AH), al-Dhurriyyah al-Tahirah al-Nabawiyyah, pp. 108. (5) Al-Nassa’i (d. 303 AH), al-Sunan al-Kubra, 5:p108, 113. (6) al-Hakīm al-Nayshābūrī (d. 405 AH), al-Mustadrak ‘alā aṣ-Ṣaḥīḥayn, 2:416, 3:133, 146, 147. (7) al-Zarkāshī (d. 794 AH), al-Burhān, pp. 197. (8) Ibn Hājar al-Asqalānī (d. 852), Fatḥ al-Barī Sharḥ Ṣaḥīḥ al-Bukhārī, 7:104. (9) Al-Kulaynī (d. 328 AH), Uṣūl al-Kāfī, 1:287. (10) Ibn Bābawayh (d. 329 AH), al-Imāmah wa’l-Tabṣirah, pp. 47, H. 29. (11) Al-Maghribī (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37. (12) Aṣ-Ṣadūq (d. 381 AH), al-Khiṣāl, pp. 403, 550. (13) Aṭ-Ṭūsī (d. 460 AH), al-‘Amālī, H. 438, 482, 783.

For more details, refer to the exegesis of the holy verse involved in the following reference books of tafsīr: (1) Aṭ-Ṭabarī (d. 310 AH), Book of Tafsīr. (2) Al-Jassāss (d. 370 AH), Aḥkām al-Qur’an. (3) Al-Waḥīdī (d. 468 AH), Asbāb al-Nuzūl. (4) Ibn al-Jawzī (d. 597 AH), Zād al-Maṣīr. (5) Al-Qurṭubī (d. 671 AH), al-Jāmi‘li-Aḥkām al-Qur’an. (6) Ibn Kathīr (d. 774 AH), Book of Tafsīr. (7) Al-Tha’ālibī (d. 825 AH), Book of Tafsīr. (8) Al-Suyūtī (d. 911 AH), al-Durr al-Manthūr. (9) Al-Shawkanī (d. 1250 AH), Fath al-Qadeer. (10) Al-Ayyashi (d. 320 AH), Book of Tafsīr. (11) Al-Qummī (d. 329 AH), Book of Tafsīr. (12) Furt al-Kūfī (d. 352 AH), Book of Tafsīr; in the margin of the exegesis of verse 4:59. (13) Al-Tabrīzī (d. 560 AH), Majma’ al-Bayān, as well as many other reference books of Hadith and Tafsir.

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The Radiance of the Secrets of Prayer

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قال رسول الله (صلی الله علیه و آله):

إنِّی تارک فیکم الثّقلین،

کتاب الله و عترتی بیتی اهل

ما ان تمسّکتم بهما لن تضلّوا ابدا

“.الحوض علیّ یردا حتّی یفترقا لن وانّهما

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]:

The Book of Allah and

my progeny [‘itratī], 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:

Al­Ḥākim an­Nayshābūrī, Al­Mustadrak ‘alā’ṣ-Ṣaḥīḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

Muslim, Aṣ-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3

At­Tirmidhī, Aṣ-Ṣaḥīḥ, vol. 5, pp. 621-2, hadīths 3786, 3788; vol. 2, p. 219

An-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 79

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

Ibn al­‘Athīr, Jāmi‘ al­Uṣūl, vol. 1, p. 277

Ibn Kathīr, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm , vol. 6, p. 199

Naṣīr ad-Dīn al-Albanī, Silsilāt al-Aḥādīth aṣ-Ṣaḥīḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

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THE RADIANCE

of

THE SECRETS OF PRAYER

Muḥsin Qarā’atī

Translator

Mansoor Limba

Cultural Affairs Department

The Ahl al-Bayt(‘a) World Assembly

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نام کتاب: پرتوی از اسرار نماز

نویسنده: محسن قرائتی

مترجم: منصور لیمبا

زبان ترجمه: انگلیسی

The Radiance of the Secrets of Prayer

Author: Muḥsin Qarā’atī

Translator and typesetter: Mansoor Limba

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

Editor: Sayyidah Effat Shah

Publisher: ABWA Publishing and Printing Center

First Printing: 2008

Printed by: Layla Press

Copies: 5,000

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

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

ISBN: 978-964-529-434-0

All rights reserved

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Table of Contents

Foreword....15

Preface....19

Chapter 1....23

Worship [‘ibādah] ....23

Why worship [‘ibādah]? ....23

Reasons for worship....24

1. Greatness of God....24

2. Feelings of dependence....24

3. Awareness of blessings....25

4. Human nature [fiṭrah] ....25

Role of worship....26

1. Making the perishable perpetual....26

2. Changing the material into the spiritual....27

3. Individual and collective development....27

Dimensions of worship....28

1. Reflection on the handiwork of God....28

2. Earning a living....29

3. Seeking knowledge....29

4. Rendering service to the people....29

5. Waiting for the global government of justice....30

How we should worship....31

1. Conscious worship....31

2. Fervent worship....32

3. Sincere worship....33

4. Worshipping submissively....34

5. Worshipping in private....35

Dangers threatening worship....35

1. Ostentation [riyā’] ....35

2. Self-conceit [‘ujb] ....35

3. Sin....36

Ways of avoiding pride and self-conceit [‘ujb] ....37

1. Have we really worshipped? ....37

2. Have our acts of worship been accepted? ....38

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3. Futile acts of worship....38

4. Will we achieve redemption? ....39

5. Comparing acts of worship and blessings....40

6. Comparing acts of worship and complacencies....40

7. Comparing acts of worship and needs....41

8. Comparing our state of worship with that of the divine saints [awliyā’] ....42

Invalid acts of worship....44

Servitude [‘ubūdiyyah] and not worship [‘ibādah] ....46

Constancy in worship....48

Opportunity to engage in worship....49

Enduring difficulties of worship....50

Promotion of worship....51

Duty and its conditions....52

1. Puberty [bulūgh] ....53

Some reminders....54

2. Strength....55

3. Freewill [ikhtiyār] ....56

4. Intellect [‘aql] ....56

Conditions for the soundness of worship....56

Motives behind changing the form of worship....58

1. Changing the form out of obduracy....59

2. Changing the form out of false enlightenment....59

3. Changing the form out of sanctimony....60

Conditions for the acceptance of acts worship....60

1. Ideological condition: Faith in God....61

2. Political condition: Guardianship [wilāyah] ....62

3. Moral condition: God-wariness [taqwā] ....64

4. Economic condition: Giving people their rights....64

5. Social condition: Wishing others well....65

6. Familial condition: Good behavior....66

Signs of acceptance....67

Conditions for the perfection of worship....68

1. Making greater effort ....68

2. Concentrating on what is more important ....69

3. Concentrating on what has lasting value ....70

Acting in accordance with the Sunnah of the Prophet ....70

5. Having precedence in meritorious works ....70

6. Performing devotional acts under difficult circumstances ....71

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7. Fervor and constancy....72

8. Humility....72

9. Possessing insight....73

Philosophy of worship....73

Submission as the greatest philosophy of responsibility....79

Pretext or research? ....81

An encounter....82

Chapter 2....85

Prayer [Salāh] ....85

Importance of prayer....88

Prayer as viewed by reason and conscience....89

Some questions and answers....92

Negligence of prayer....93

Treating prayer lightly ....94

Unaccepted prayers....95

1. Those who are indifferent ....95

2. Those who live on unlawful earnings....95

3. Those who are unmindful if their duties ....95

4. Those who do not pay zakāt [poor-rate] ....95

5.Those who are lackadaisical ....96

6. Those who are “ḥāqin wa ḥāqib”....96

7. Those who are unacceptable prayer leaders ....96

Prayers of the Infallibles [ma‘ṣūmīn] (‘a) ....96

Prerequisites of prayer....98

Prayer and its accompaniments....99

Prayer as spiritual ascension....100

Chapter 3....105

Let’s Welcome Prayer! ....105

Preliminaries of prayer....105

Purification [ṭahārah] ....105

Ablution [wuḍū’] in every state....106

Bathing [ghuṣl] ....108

Dry purification [tayammum] ....108

Clothing and place of the one praying....108

1. Observance of courtesy....110

2. Observance of the rights of others....110

3. Observance of priorities....110

Focus of direction in prayer [qiblah] ....111

Call to prayer [Adhān] ....112

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Bilāl....114

Chapter 4....117

Intention [niyyah] ....117

Intention [niyyah] as the criterion of value....117

Examples of sincerity [ikhlāṣ] ....120

Sincerity in worship [‘ibādah] ....121

Worldly effects of intention....123

1. Management of the society....123

2. Improvement of economic conditions....124

3. Good social relations....124

Intention as an action [‘amal] ....125

Intention as compensation for deficiencies....126

Ways of acquiring sincerity....126

1. Attention to values....126

2. Reflecting on creation....128

3. Attention to the Attributes of God....128

4. Attention to His blessings....128

5. Attention to the sure gain....129

6. Attention to worthlessness of the world....129

7. Attention to impotence of created beings....130

8. Learning from others’ experiences....131

9. Attention to final end of hypocrites in the hereafter....132

Sound intentions....132

1. Fear of the Divine Station and Court....132

2. Hope for reward....133

3. Gratitude for the blessings....133

4. Modesty [ḥayā’] ....133

5. Love of God....134

The university of wisdom [ḥikmah] ....134

The root of sincerity....134

Signs of sincerity....135

1. Not expecting anything from others....135

2. Focusing on duty, not title....137

3. Having no regrets....138

4. Taking reception and heedlessness as one....138

5. Consistency of motive and action....139

6. Lack of wealth and position does not hinder....139

7. Oneness of the apparent and the hidden....140

8. Without factional bigotry....140

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9. Pursuit of important works undone....141

10. Desisting from error....142

Outcome of sincerity....142

Sincerity in the context of society....143

Chapter 5....145

Let’s Engage in Prayer! ....145

“Allāhu akbar” [God is the greatest] ....145

Allāhu akbar! ....146

Sūrah al-Ḥamd....148

Bismillāhi’r-raḥmāni’r-raḥīm [In the Name of Allah, the All-beneficent, the All-merciful] ....148

“Al-ḥamdulillāhi rabbi’l-‘ālamīn” [All praise belongs to Allah, the Lord of the worlds] ....150

“Ar-raḥmāni’r-raḥīm” [the All-beneficent, the All-merciful] ....153

“Māliki yawmi’d-dīn” [Master of the Day of Retribution] ....154

“Iyyāka na‘budu wa iyyāka nasta‘īn” [You [alone] do we worship and to You [alone] do we turn for help] ....155

“Ihdinā’ṣ-ṣirāṭ al-mustaqīm” [Guide us on the straight path] ....156

“Ṣirāṭ al-mustaqīm” [The straight path] ....157

Some notes....158

“Ṣirāṭ al-mustaqīm” in the traditions....160

Examples of immoderation and profligacy....162

Ṣirāṭ alladhīna an‘amta ‘alayhim [The path of those whom You have blessed] ....162

Ghayri’l-maghḍūbi ‘alayhim wa lāḍ-ḍāllīn” [Such as have not incurred Your wrath, nor are astray] ....164

Sūrah at-Tawḥīd....165

“Lam yalid wa lam yūlad” [He neither begat nor was begotten] ....167

“Wa lam yakun lahu kufuwan aḥad” [Nor has He any equal] ....167

To be calm while reciting....167

Rukū‘ [Bowing] ....169

Rukū‘ of the saints of God....169

In the company of angels....170

Sujūd [prostration] ....171

Sujūd of all created beings to God....172

Sujūd of the saints of God....174

Effects of sujūd....176

Prostration on the soil of Karbalā’....176

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Meaning of “subḥān Allāh” [Glory be to Allah] ....177

Tasbīḥ as the most oft-repeated command....181

Qunūt....182

Tashahhud....183

Salām....187

A glance at the salām....188

Chapter 6....193

The Post-prayer Supererogatory Devotional Acts [ta‘qībāt wa nawāfil] ....193

Post-prayer devotional acts [ta‘qībāt] ....194

Invoking benediction and malediction....195

Tasbīḥāt Ḥaḍrat az-Zahrā’ (‘a) ....196

Prostration of gratitude [sujūd shukr] ....197

Supererogatory prayers [nawāfil] ....199

Night supererogatory prayers [tahajjud] ....201

Chapter 7....205

Congregational Prayer [ṣalāt al-jamā‘ah], Etc. ....205

Importance of congregational prayer [ṣalāt al-jamā‘ah] ....205

Effects of congregational prayer....208

1. Spiritual effects....208

2. Social effects....209

3. Political effects....209

4. Moral and educational effects....209

The leader of congregational prayer....211

Selection of congregational prayer leader....212

Justness of congregational prayer leader....214

Means of recognizing justness....215

Why some people do not participate in congregational prayers? ....217

Traveler’s prayer....220

Conditions for shortened [qaṣr] prayer....220

Ten days of stay....221

Compensatory [qaḍā] prayer....222

Chapter 8....225

Other Prayers....225

Friday congregational prayer [ṣalāt al-jum‘ah] ....225

Manner of offering Friday congregational prayer....226

Importance of Friday congregational prayer....227

1. Cultivating the spirit of fraternity and brotherhood....227

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2. Formation of the Islamic forces....228

3. Intellectual and political development of the Muslims....228

4. Enhancing the spirit of collectivity....228

5. The center for mobilization....228

Life conduct [sīrah] of the holy saints [awliyā’] ....229

‘Īd prayers....230

‘Īd al-Fiṭr prayer....230

Divine gift....232

‘Īd al-Fiṭr as a scene of the Day of Resurrection [qiyāmah] ....232

‘Īd al- Aḍḥā prayer....233

‘Īd prayer as a prerogative of the leader....234

Ṣalāt al-Āyāt [Prayer for the Signs] ....235

Ṣalāt al-Āyāt as a lesson on monotheism [tawḥīd] ....236

Manner of performing Ṣalāt al-Āyāt....237

Ṣalāt al-Mayyit [ritual prayer for the dead] ....238

Prayer for rain [ṣalāt al-istisqā’] ....239

Reason behind the absence of rain....240

Manner of performing the prayer for rain....242

Historical precedence of the prayer for rain....243

Other prayers....244

Bibliography....247

Transliteration Symbols....251

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The experiences in this field, which have been preserved in the books of scholars belonging to the school of the Ahl al-Bayt (‘a), are unique in their own right. It is because these experiences have been based upon knowledge {‘ilm} and the preeminence of the intellect and reasoning, and at the same time, they are completely devoid of blind prejudice, whim and caprice. These experiences address experts, scholars and thinkers in a manner that is acceptable to a healthy mind and the pure human natural disposition {fitrah}.

In a bid to assist those who are in quest of truth, the Ahl al-Bayt(‘a) World Assembly has endeavored to enter a new phase of these worthy experiences within the framework of research and translating the works of contemporary Shi‘ah writers or those who, through divine guidance, have embraced this noble school.

The Assembly is also engaged in the study and publication of the valuable works of pious predecessors and outstanding Shi‘ah personalities so that those who are thirsty for the truth could quench their thirst from this refreshing fountain by listening and embracing this truth, which the Holy Prophet’s Household (‘a) has offered as a gift to the entire world.

It is hoped that our dear readers would not deprive the Ahl al-Bayt (‘a) World Assembly of their valuable opinions, suggestions and constructive criticisms in this arena.

We also invite scholars, translators and other institutions to assist us in propagating the pure Muhammadan Islam.

We ask God, the Exalted, to accept this trivial effort and enhance it further under the auspices of His vicegerent on earth, Hadrat al-Mahdi (may Allah, the Exalted, expedite his glorious advent).

It is appropriate here to express our utmost gratitude to Hujjat al-Islam wa’l-Muslimin Shaykh Muhsin Qara’ati for writing the

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book,(1) and to Mr. Mansoor Limba for translating it, as well as to all our honorable colleagues in accomplishing this task especially the dear ones in the Translation Office for undertaking this responsibility.

Cultural Affairs Department

The Ahl al-Bayt (‘a) World Assembly

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ample Qur’anic verses and hadiths,(1) this volume would be useful to all readers, particularly teachers, who are presenting the truths of religion in class sessions. The main references used in organizing these discussions are the Qur’an, and the hadith, for which both Sunni and Shi‘ah books have been utilized.

The principal sources being consulted (apart from the Qur’an and Nahj al-Balaghah)(2) are Bihar al-Anwar, Wasa’il ash-Shi‘ah, Mustadrak al-Hakim, Usul al-Kafi, Man La Yahdhuruh al-Faqih, Ghurar al-Hikam, Kanz al-‘Ummal, and others whose particular references are indicated in the footnotes.

In preparing the contents of this treatise, valuable ideas and supplementary suggestions offered have also been utilized, which are hereby acknowledged with profound gratitude. The positive aspects of this book are related to the luminous statements of God, the Prophet (S)(3) and the infallible Ahl al-Bayt(4) (‘a)(5) and written with their blessings. Any weaknesses,

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however, are mine.

The translations of Qur’anic verses and hadiths are relatively free translations and sometimes accompanied by explanations and addenda. It should not remain unsaid that the content of this volume has been shown earlier in the state television of the Islamic Republic of Iran. It has been put into writing with some corrections and modifications.

I beseech God, the Exalted, for sincerity of intention {ikhlas}, dedication to purpose {tawfiq} and eloquence in speech and writing. I hope that this trivial attempt at inclining people toward the great obligatory act of prayer is fruitful and plays a vital role in the dissemination of Islamic culture throughout the world—an obligation which is incumbent upon each of us. It is also hoped that by clinging to its religious identity and rich Islamic culture, our great Islamic nation can serve as a formidable stronghold of truth and a strong refuge for the deprived ones of the world.

Verily, He is the Bestower of Success {innahu wali at-tawfiq}.

Muhsin Qara’ati

Ramadhan 1410 AH

Farvardin 1369 AHS

(Circa March-April 1990)

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The mission of all the prophets (‘a) has been to invite the people to worship God:

﴿ وَلَقَدْ بَعَثْنَا فِی کُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ ﴾

“Certainly We raised an apostle in every nation {to preach:} ‘Worship Allah, and keep away from the Rebel’.”(1)

So, the objective behind the creation of the universe and the mission of the prophets (‘a) has been the worship of God. However, it is clear that God, the Exalted, is in no need of our worship:

﴿ فَإِنَّ اللَّهَ غَنِیٌّ عَنکُمْ ﴾

“Yet Allah is Independent of you.”(2)

The benefit of worship returns to the worshippers themselves, as simply as the pupils’ decision to study their lessons is to their own advantage and has no gain for the teacher.

would never humble themselves before God.

servants from idol-worship, and invite them to His worship.”(1)

Most of the Qur’anic verses related to worship invite people to the divine unity in worship {tawhid fi’l-‘ibadah} and not to the spirit of worship, because that spirit of worship already exists in man. It is like the desire for food which exists in every infant, but if it is not guided, he will eat mud instead of food and enjoy eating it!

Were it not for the leadership of the prophets (‘a), the direction of this instinct would be elsewhere, and instead of God, false and futile deities would be worshipped. Just as during the forty days of the absence of Hadhrat(2) Musa (Moses) (‘a), the people through the temptation of Samiri started worshipping the golden calf.

“Everything is to perish except His Face.”(1)

یعنی از خوی غلامی ز سگان پستتر است

من ندیدم که سگی پیش سگی سرخم کرد

Due to a lack of insight, man serves another man,

He possessed a gem but gave it to others,

He is worse than dogs in his slavish demeanor,

I have yet to see a dog bow down before another.

Worship improves individuals as well as societies. In most cases, the corruption in society emanates from, and is caused by the inclination to worship any other, besides God.

of Allah.”(1)

Reflection that makes human beings better acquainted with God has been regarded as an act of worship.

عبادت بجز خدمت خلق نیست به تسبیح و سجّاده و دلق نیست

Worship is nothing but service to the people.

It is not rosary, prayer mat and cassock.

‘ulama’; looking at the Qur’an, the Ka‘bah, a just leader, or a brother in faith, are also acts of worship.(1)

advance.”(1)

It is essential for the person to know what he is doing and reciting, and who he is addressing, with total presence of mind and heart.

The Holy Prophet (S) said: “Two rak‘ahs of conscious prayer is better than an unconscious night vigil.”(2)

The Glorious Qur’an states:

﴿ یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُکَارَی حَتَّیَ تَعْلَمُواْ مَا تَقُولُونَ ﴾

“O you who have faith! Do not approach prayer when you are intoxicated, {not} until you know what you are saying.”(3)

Imam as-Sadiq (‘a) said: “The sins of the one who performs two rak‘ahs of prayer while aware of whom he is addressing and what he is reciting shall be forgiven.”(4)

لا تُکْرِهوا إِلی أَنْفُسِکُم العِبادَة.

“Do not enforce worship on yourself.”(1)

Just as we ardently wish to meet a beloved person or a great personality, we must also ardently desire meeting God and worshipping Him. The holy saints {awliya’} and the Infallibles (‘a) were astonishingly enamored by the moment of meeting God and worshipping Him. (We shall cite some instances of it in future discussions.)

seeks popularity (in society) through worship.”(1)

Such people make use of religion to deceive others. Insincere worship is like a lifeless body and soulless corpse. And the Glorious Qur’an beautifully states:

﴿ وَما أُمِرُوا إِلاّ لِیَعْبُدُوا اللهَ مُخْلِصِینَ لَهُ الدِّین ﴾

“And they are ordered naught else than to serve Allah, keeping religion pure for Him.”(2)

manner as if it is your last prayer (and you are bidding farewell to prayer and the world).”(1)

acceptance, thus sending them down the drain, though they have been started with the name of God and for him. And, as such, man is involved in pride.

﴿ یَا أَیُّهَا الَّذِینَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِکُم بِالْمَنِّ وَالأذَی ﴾

“O you who have faith! Do not render your charities void by reproaches and affronts.”(1)

Planting a shoot does not take much time, but making it bear fruit, keeping it safely growing, and purging it of pests are difficult. Sometimes, the sins or spiritual maladies wipe off all goodness.

We read in a hadith:

إِنَّ الْحَسَدَ یَأْکُلُ الْحَسَناتِ کَما تَأْکُلُ النَّارُ الْحَطَبَ.

“Verily, jealousy consumes all goodness just as the fire consumes firewood.”(2)

It is stated in another tradition: A proud worshipper and a repentant transgressor (sinner) both entered the mosque. Because of his repentant and regretful nature, the transgressor reformed himself and became a righteous believer. Owing to his pride, however, the worshipper turned into a transgressor.(3)

in some of its verses, some of which are the following:

﴿ أَفَمَنْ زُیِّنَ لَهُ سُوءُ عَمَلِه فَرآهُ حَسَناً ﴾

“Is someone the evil of whose conduct is presented as decorous to him, so he regards it as good...”(1)

﴿ ٱلَّذِیْنَ ضَلَّ سَعْیُهُمْ فِی ٱلْحَیَوةِ ٱلدُّنْیَا

وَهُمْ یَحْسَبُونَ أَنَّهُمْ یُحْسِنُونَ صُنْعًا ﴾

“Those whose endeavor goes awry in the life of the world, while they suppose they are doing good.”(2)

﴿ زُیِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ ﴾

“Their evil deeds appear to them as decorous.”(3)

from the market of deeds. We need to ensure that our prayers and other acts of worship are not accompanied by those sins. (1)

another sign of negligence.

3. Imam al-Baqir(1) (‘a) said: “Imam Zayn al-‘Abidin (‘a) used to perform a thousand rak‘ahs {units or cycles} of prayer day and night as the Commander of the Faithful (‘a) used to do. He had five hundred palm trees beside each of which he used to pray two rak‘ahs of prayer.(2)

4. Imam al-Baqir (‘a) narrated:

I came in and I saw that my father’s feet were swelling; his complexion changing; his eyes turning red; his forehead bearing the mark of prostration. This made me cry. When he sensed my presence, he said, “Bring to me that written document!”

In the said document, he read to me some of the acts of worship of ‘Ali (‘a). He put it aside and then said with a sigh, “Who can worship like ‘Ali (‘a)?”(3)

5. While in prison Imam al-Kazim(4) (‘a) sometimes was in the state of a single prostration from dawn till noon, so much so that it seemed as if a garment had been spread out on the ground.(5)

If our infallible personages (‘a) were such, always highlighting their shortcomings in worship and uttering “We do not worship You the way You deserve it” {ma ‘abadnaka haqqa ‘ibadatik}, is there still any room for pride and self-conceit in relation to what we are performing as “worship” {‘ibadah}. Since our acts of worship and that of the divine saints are cheese and chalk apart, what should we be proud of?

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﴿ لاَیَمْلِکُ لَکُمْ ضَرًّا وَلاَ نَفْعًا ﴾

“(It) has no power to bring you any benefit or harm.”(1)

If you regard the taghuts as superior to you, be reminded that they are also servants of God like you:

﴿ عِبَادٌ أَمْثالُکُم ﴾

“(They) are creatures like you.”(2)

If to worship idols means to imitate the ancestors, be wary that they were misguided:

﴿ أَنْتُمْ وَ أَبَائُکُمُ فِی ضَلالٍ مُبِیْنٍ ﴾

“You and your forefathers have been in manifest error.”(3)

If you think on the Day of Resurrection the deities you worshipped will help, be informed that they shall not take into account your acts of worship, and they shall become your enemies:

﴿ سَیَکْفُرُونَ بِعِبَادَتِهِم وَیَکُونُونَ عَلَیْهِم ضِدًّا ﴾

“No indeed! Soon they will disown their worship, and they will be their opponents.”(4)

Without any reason and purpose, you resorted to other deities without any basis for their worship:

﴿ وَیَعْبُدُونَ مِنْ دُونِ اللهِ مَالَمْ یُنَزِّلْ بِهِ سُلْطَانًا ﴾

“They worship besides Allah that for which He has not sent down any authority.”(5)

Nobody and nothing is worthy of worship except God. It is

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because either these false deities don’t exist and are mere figments of the mind, or they are impotent and worthless beings, or, if they ever do anything, it is just temporary, limited and always accompanied by a sense of indebtedness and humiliation. It is thus, not appropriate for a human being to obey them. Man should not serve, obey, adore and submit to any being if it amounts to disobedience to God. Imam al-Jawad(1) (‘a) said:

مَنْ أَصْغی إِلی نَاطِقٍ فَقَد عَبَدَهُ.

“Anyone who listens to (obeys) the words of another has worshipped him!”(2)

So, if the one speaking is speaking the truth, we are then true servants, and if he is telling lies, we have then worshipped him futilely. And Imam as-Sadiq (‘a) has said in a hadith:

مَنْ أَطَاعَ مَخْلُوْقًا فِی مَعْصِیَةِ ٱلْخَالِقِ فَقَدْ عَبَدهُ.

“Anyone who disobeys the Creator by obeying a creature has indeed worshipped the latter.”(3)

As such, invalid worship is not only confined to the worship of stone, wood, the sun and the moon. The attachment of the heart and soul to any ungodly idea, statement, power, and government is false worship. Even the acceptance of profane culture can also be considered as an example of invalid worship.

about the approval or disapproval of others. This absolute and unconditional submission is exactly what is called servitude {‘ubudiyyah} which is an essential qualification for worship {‘ibadah}.

Notwithstanding all those accounts of worship, since he lacked the spirit of servitude, Iblis (Satan) disobeyed the command of God to bow down before Adam (Adam) (‘a) and was thus expelled from the realm of divine mercy.

Arrogance and pride in people, not heeding the call of the prophets (‘a) became the reason for their lack of obedience and servitude {‘ubudiyyah}, as they wished to follow their own desires. The Holy Qur’an states:

﴿ أَفکُلّمَا جَائَکُم رَسُولٌ بِمَا لاَ تَهوی أَنْفُسُکُمُ ٱسْتَکْبَرتُم ﴾

“Is it not that whenever an apostle brought you that which was not to your liking, you would act arrogantly?”(1)

It also states elsewhere:

﴿فَلاَ وَرَبِّکَ لاَ یُؤْمِنُونَ حَتَّیَ یُحَکِّمُوکَ فِیمَا شَجَرَ بَیْنَهُمْ ثُمَّ لاَ یَجِدُواْ فِی أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَیْتَ وَیُسَلِّمُواْ تَسْلِیمًا ﴾

“But no, by your Lord! They will not believe until they make you a judge in their disputes, then do not find within their hearts any dissent to your verdict and submit in full submission.”(2)

So, valuable worship is that which stems from servitude {‘ubudiyyah}, submission {taslim} and willingness {Rida} of man. Worship means total submission to God with a complete negation of the self.

When the decree for jihad was ordained for the Muslims during

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the early period of Islam, some of them questioned it and said:

﴿ لَوْلا أَخَّرْتَنَا إِلَی أَجَلٍ قَرِیبٍ ﴾

“Why did You not respite us for a short time?!”(1)

During the event of the changing of the qiblah {direction of prayer and other rituals} from Bayt al-Muqaddas to the Ka‘bah, some asked for the reason behind it. The Glorious Qur’an answers, thus:

﴿ لِنَعْلَمْ مَنْ یَتَّبِعُ ٱلرَّسُوْلَ مِمَّنْ یَنْقَلِبُ عَلی عَقِبَیه ﴾

“That We may ascertain those who follow the Apostle from those turn back on their heels.”(2)

Another perfect example of submission or servitude to God is the story of Ibrahim (Abraham) and Isma‘il (Ishmael) (‘a). The father submits to the command of God as he brings his son to the appointed place for sacrifice and puts the knife on his son’s neck. The son also submits and says, “O father! Do whatever you are commanded to do.”(3)

Ibrahim (‘a) is a perfect example of a submissive and obedient servant in his willingness to sacrifice Isma‘il (‘a), in leaving Hajar (Hagar) and Isma‘il (‘a) alone in the barren desert of Makkah as well as in his readiness to be thrown into the blazing fire prepared for him by the people of Nimrud (Nimrod).

Islam considers small but constant acts of worship as more valuable than great, yet inconsistent, good deeds.

The Glorious Qur’an states:

﴿ فَاْعْبُدْهُ وَاصْطَبِر لِعِبَادَتِهِ ﴾

“So worship Him and be steadfast in His worship.”(1)

The Messenger of Allah (S) is reported to have said:

آفَةُ ٱلْعِبَادَةِ ٱلْفَتْرَةُ.

“The greatest danger against worship is sluggishness (while performing it and at times neglecting it).”(2)

And this subject matter has been recorded in many hadiths:

إِنَّ أَحَبَّ ٱلأَعْمَالِ إِلی اللهِ تَعَالی أَدْوَمُهَا وَ إِنْ قَلَّ.

“The most beloved of all deeds in the sight of God is that which is most constant, no matter how small it is!”(3)

You have to continue for one whole year whatever activity you start to demonstrate constancy. So, constancy in worship and the spirit of servitude in man are essential. Being sometimes obsessed with worship, supplication and the mosque, and after sometime, abandoning those deeds and becoming totally alien to them is not at all desirable.

in them. They are taking (something) from you. You also take (something) from them.”(1)

However, we are given life, but are unaware of how we are spending this asset day and night. Are we making the best use of it? The Messenger of Allah (S) has said:

أَلدُّنْیَا سَاعَةٌ فَاجعَلُوْهَا طَاعَةً.

“The world is just an hour. Spend it in obedience (to God).”(2)

If under certain circumstances the ground for worship and serving God is limited, one must strive hard to make it broader, go to freer environments and worship God; for, the limitation of time and place is not an excuse for one to keep aloof from the worship of God:

﴿ إِنَّ أَرْضِی وَاسِعَةٌ فَإِیّیَ فَاعْبُدُونِ ﴾

“My earth is indeed vast. So worship {only} Me.”(3)

of the One True God?

Under no condition or circumstance, whatsoever, did the men of God turn back from God, from His worship, from following His religion. Notwithstanding all those afflictions and sufferings she experienced, Hadhrat Zaynab(1) (‘a) never missed the supererogatory night prayers along the way from Kufah (in Iraq) to Sham(2) although, because of inability, she performed them sitting.

During his last night at the hospital, Imam Khomeini (may Allah be pleased with him) also did not abandon the optional prayers.

The path of truth has difficulties that must be overcome by giving one’s life and not being afraid of being hooted or incurring the enmity (of people). ‘Ali (‘a) said:

لاَ تَسْتَوْحِشُوا فِی طَرِیْقِ ٱلْهُدی لِقِلَّةِ أَهْلِهِ.

“In the way of truth, you must not be afraid because of the scantiness of its followers.”(3)

Sometimes, it is possible that because of buying something, taking a meal, or the falling of a load, we insist on stopping the bus, but for prayer, we are reluctant to raise our voice and ask the bus driver to stop!

own prayer and worship but also acquaint others with God and worship. Exhorting one another to truth and the duty of conveying the message {tabligh} are incumbent upon every believer. God calls on man, after faith and righteous deeds, to exhort one another to truth, and exhort one another to patience and the truth:

﴿ وَ تَوَاصَوْا بِالْحَقِّ وَ تَوَاصَوْا بِالْصَّبْرِ ﴾

“And enjoin one another to {follow} the truth, and enjoin one another to patience.”(1)

If ten smokers inhabit a community, many people will become familiar with smoking within a short period. The presence of only a few corrupt elements is enough to corrupt an entire city. Why cannot a number of faithful worshippers then acquaint the people with God and make the environment congenial for the worship of God?

With utmost effort, at home, school, office, city, and village, we must plan for the advancement of our own divine objectives, and put into action whatever we can along this path.

presidency and the parliament, or appointment as minister, etc. because the public honor him with a responsibility, the day of attainment of puberty and acceptance of responsibility set by God is also a blessed and auspicious day.

Now, we shall briefly point out the conditions of the assumption of this responsibility or duty:

when you feel that they have attained enough maturity to reasonably spend it in business, trade and the like.”(1)

“Marital maturity” expects both the man and woman, apart from attaining maturity in terms of assumption of responsibility, to have acquired the capability of managing their lives and performing the corresponding duties, for, in this issue mere physical maturity and legal age are not enough.

c) Puberty is a requisite for accountability, but if a young person causes financial damage to someone, his parents should provide compensation, because accountability to people is separate from the accountability to God.

d) Maturity is a requisite for accountability, but young people have rewards for their good deeds yet, if they commit a mistake, say something unpleasant, or do something bad, there is punishment for them.

approval, or performed with the expectation of praise from one other than God, is tantamount to the commission of polytheism {shirk}. Of course, if people take notice of someone’s sincere work, there is nothing wrong with that.(1)

In addition to its being unlawful {haram}, ostentation in worship also renders it invalid. One must strive hard so that the pure intention for worship is not mixed with ungodly motives. Regarding sincerity in action, Imam as-Sadiq (‘a) has said:

وَ ٱلْعَمَلُ ٱلْخَالِصُ الَّذِی لاَ تُرِیْدُ أَنْ یحَمَدک عَلَیْهِ أَحَدٌ إِلاَّ الله.

“And the sincere deed is that you do not expect any appreciation and eulogy from anyone except God.”(2)

On the effects of sincerity, the Messenger of Allah (S) is reported to have said:

مَا أَخْلَصَ عَبْدٌ للهِ عَزَّ وَ جَلَّ أَرْبَعِیْنَ صَبَاحًا إِلاَّ جَرَتْ یَنَابِیعُ ٱلْحِکْمَةِ مِنْ قَلْبِهِ إِلی لِسَانِهِ.

“There is no servant of Allah, the Glorious and Dignified, who sincerely worships Him for forty days without having springs of wisdom flow from his heart to his tongue.”(3)

Sincerity is an academy that produces sages and men of wisdom after a period of forty days.

Let us now deal with “the form of worship”.

An act of worship is correct when it is performed in exactly the same form, method and manner as specified by God and ortodox teaching, and not according to personal whims or manners contrary to the dictates of religion.

The Messenger of Allah (S) said:

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لاَ قَول وَ لاَ عَمَل وَ لاَ نِیَّة إِلاَ بِإِصَابَةِ ٱلسُّنَّةِ.

“No saying, action or intention is valuable unless it is done according to the sunnah.”(1)

So, the form of worship must also be learned from the holy saints {awliya’}. Hadhrat Ibrahim (‘a) beseeches God to show to him the correct form of worship:

﴿ وَأَرِنَا مَنَاسِکَنَا ﴾

“And show us our rites {of worship}.”(2)

One must faithfully observe the commands for the prayer to be shortened {qasr} or performed in full {tamam}, the recitation in prayer must be loud or silent, the number of rak‘ahs, and the like, otherwise it will have no value at all.

The same is true if it is said that there is a hidden treasure a 100 steps away, which you may posses, if you take 98 or 102 steps, you will not possess it and your efforts will be useless.

Similarly, if you want to contact a certain person or a municipality by phone, by dialing one digit more or less, you will be connected to another person or another municipality. So, in worship the form which is commanded must be strictly followed. It is like the grooves of a key, which if they become a little too fine or rough, will no longer open a lock.

On the interpretation of verse {ayah} 189 of Surah al-Baqarah, “And come into houses from their doors,” Imam al-Baqir (‘a) said: “It means that you have to perform an act according to its command.”(3)

changing the form of worship. The motive behind this change has assumed diverse forms. We shall mention an example from the Qur’an for each of these cases:

2. Political condition;

3. Moral condition;

4. Economic condition;

5. Social condition;

6. Familial condition.

Before explaining the above, it must be emphasized that man should strive hard for the acceptance of his acts of worship and to benefit from his spiritual endeavors. ‘Ali (‘a) said:

کُوْنُوا عَلی قَبُوْلِ ٱلْعَمَلِ أَشَدَّ عِنَایَةً مِنْکُمْ عَلَی ٱلْعَمَلِ.

“Pay more attention to the acceptance of the act than you do to the act itself.”(1)

For acceptance in a certain position, a person may possibly be required to acquire an entrance card and to act according to the apparent rules, but in the interview he will be rejected for reasons such as moral corruption, bad record, etc. It is also possible for the act of worship to have been performed properly according to the divine rules, but it will not be accepted by God for certain reasons. Is it not sometimes observed that correct works done by unauthorized persons, instead of being appreciated are criticized?! Why? Because acceptance depends on certain conditions which shall now be discussed.

God and the hereafter:

﴿ إِنَّمَا یَعْمُرُ مَسَاجِدَ اللهِ مَنْ آمَنَ بِاللهِ وَ ٱلْیَوْمِ ٱلآخِرِ ﴾

“Only those shall maintain Allah’s mosques who believe in Allah and the Last Day.”(1)

And it is the righteous deed of a believing {mu’min} man and woman that brings about pure life:

﴿ مَنْ عَمِلَ صَالِحًا مِّن ذَکَرٍ أَوْ أُنثَی وَهُوَ مُؤْمِنٌ فَلَنُحْیِیَنَّهُ حَیَاةً طَیِّبَةً ﴾

“Whoever acts righteously, {whether} male or female, should he (or she) be faithful—We shall revive him with a good life.”(2)

Anyone who denies God has performed no deed for which he should expect reward. The Holy Qur’an regards the deeds of unbelievers just like ashes that will be blown by the wind on a windy day, and thus, nothing will be left of them.

مَنْ دَانَ اللهَ بِعِبَادَةٍ یَجْهَدُ فیهَا نَفْسَهُ وَ لاَ إِمَامَ لَهُ مِِنَ اللهِ فَسَعیُهُ غَیْرَ مَقْبُوْلٍ.

“Anyone who has faith in God and also performs onerous acts of worship, but has no deserving Imam from Allah, his efforts are useless.”(1)

If the divinely ordained leader had been allowed to rule, the worship of God would not have led to the worship of the taghut; the heavenly laws would not have turned into superstitions; the Friday congregational prayers, in all their splendor, would not have been conducted for the interest of the taghuts; and the Hajj—this manifestation of the power and honor of Islam and the Muslims—would not have been transformed into something unproductive or for the advantage of rulers alien to Islam.

We read in a hadith:

فَمَنْ لَمْ یَتَوَّلنَا لَمْ یَرْفَعِ اللهُ لَهُ عَمَلاً.

“Whoever shall not accept our guardianship {wilayah} (and leadership), his deeds also shall not be accepted by God.”(2)

Hadhrat ‘Ali (‘a) said: “We are the “door of Allah” {bab Allah} and the way of Allah will be introduced and known through us.”(3)

So, wilayah is a condition for the acceptance of acts of worship. Along with it, there must also be God-wariness {taqwa}. Imam al-Baqir (‘a) said:

وَ مَا تَنَالُ وَ لاَ یَتَنَا إِلاَّ بِالْعَمَلِ وَ ٱلْوَرَعِ.

“There is nothing in the line of our leadership except (good) deeds and piety {wara ‘}.”(4)

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مَنْ صَلّی وَ لَمْ یُزَکِّ لَمْ تُقْبَلْ صَلوتُه.

“The prayer of one who prays but does not give zakat (and other Islamic taxes) shall not be accepted.”(1)

In another hadith, ‘Ali (‘a) says to Kumayl: “When your food is not acquired through lawful {halal} earning, God will also not accept your glorification {tasbih} and thanks-giving.”(2)

Imam as-Sadiq (‘a) said:

لاَ یَقْبَلُ اللهُ مِنْ مُؤْمِنٍ عَمَلاً وَ هُوَ مُضْمِرٌ عَلی أَخِیْهِ سُوء.

“God does not accept the deeds of any believer who has bad intentions against his brother in faith.”(1)

Imam as-Sadiq (‘a) also said:

إِنَّ سُوءَ ٱلْخُلْقِ یُفْسِدُ ٱلْعَمَلَ کَمَا یُفْسِدُ ٱلخَلُّ ٱلْعَسَلَ.

“Verily, bad behavior (toward the people) spoils (good) deeds just as vinegar spoils honey.”(2)

In conclusion, speaking ill of others, bad intentions against others, severing ties of friendship, backbiting and the like which weaken the social bonds of Muslims, are considered among the obstacles to the acceptance of worship. Therefore, supplicants and worshippers should have a firm religious relationship with the servants of God so that their acts of worship might become worthy of acceptance.

if the husband is such.”(1)

Not only does uncivil behavior toward one’s spouse hinder the acceptance of worship, but also casting a furious look at one’s father or mother, as said by Imam as-Sadiq (‘a):

مَنْ نَظَرَ إِلی أَبَویهِ نَظَرَ مَاقَتٍ وَ هُمَا ظَالِمَانِ لَهُ لَمْ یُقْبَلِ اللهُ لَهُ صَلاةً.

“The prayer of the one who looks furiously at his father or mother is not accepted even though his parents have treated him unjustly.”(2)

For, once we are in the state of prayer, we are actually in spiritual ascension {mi‘raj} provided that its edifices are firmly established on the ground. However, if they are situated on slippery or soft ground, going up becomes problematic and at times, impossible. Spiritual perfection under the aegis of worship also emanates from good behavior and wholesome social relationships.

Habits such as drinking liquor, gambling, eating what has been prohibited and others, which have been mentioned in the Prophetic traditions, also hinder the acceptance of good deeds. However, it must not be imagined that since God does not accept them, one should not pray and fast, etc. Rather, these examples point out what weakens deeds and decreases their value on account of the untoward behavior and character of the worshipper.

وَٱلْمُنْکَرِ؟ فَبقَدرَ مَا ضَعَتْهُ قُبِلَتْ مِنْهُ.

“Anyone who wants to know whether his prayer is accepted or not should see if his prayer is keeping him away from sin and indecency. So, the degree of acceptance of his prayer is commensurate with the power his prayer has in keeping him away from sin.”(1)

“The best of deeds is that in which you have to urge yourself to perform it.”(1)

The Holy Qur’an regards as superior the reward and station of great and diligent mujahidin,(2) stating thus:

﴿ وَفَضَّلَ اللّهُ الْمُجَاهِدِینَ عَلَی الْقَاعِدِینَ أَجْرًا عَظِیمًا ﴾

“And Allah has graced those who wage jihad over those who sit back with a great reward.”(3)

and fought before the victory. They are greater in rank than those who have spent and fought afterward. Yet Allah has promised the best reward to each and Allah is well aware of what you do.”(1)

So, having precedence in meritorious works (such as spending and jihad in the way of Allah) is one of the criteria of perfection. We read in a hadith that ‘Ali (‘a) said:

لاَ یتمّ المعروفُ إلاّ بثلاثِ خصالٍ: تعجیلهُ و تصغیِرهُ وَ سترهُ.

“A good deed becomes more valuable if it is done immediately; the doer regards it as something small (and as such he does not become proud of it), and does it quietly without expecting anything in return.”(2)

Therefore, the best prayer is that which is offered at its first call; the more it is delayed, the lower its merit. The adhan {call to prayer} clearly invites: “Come to prayer; come to success; come to the best of deeds {hayya ‘ala’s-salah; hayya ‘ala’l-falah; hayya ‘ala khayr al-‘amal}!”

﴿ الَّذینَ یُبَلِّغُونَ رِسالاتِ اللّهِ وَ یَخْشَوْنَهُ وَ لا یَخْشَوْنَ أَحَدًا إِلاَّ اللّهَ وَ کَفی بِاللّهِ حَسیبًا ﴾

“Such as deliver the messages of Allah and fear Him, and fear no one except Allah, and Allah suffices as reckoner.”(1)

Yes, those who safeguard themselves and their religion (such as the wife of Pharaoh) under the dominance of an oppressor, occupy a loftier station.

Sajjad (‘a) thus pleads with God:

أللّهمّ عَبِّدْنی لَکَ وَ لاَ تُفْسِدْ عِبَادَتِی بِٱلْعُجْبِ.

“O my Lord! Let me be Your servant but do not contaminate my devotion {‘ibadah} with self-conceit {‘ujb}.”(1)

There are many hadiths which exhort man not to consider as great his devotions and good deeds. The Qur’an mentions the abundant worship and glorification {tasbih} of angels as well as their remembrance {dhikr} of God.(2) Perhaps, the purpose behind this is to discourage the servants of God on earth from being proud of a few rak‘ahs of prayer and worship.

All Islamic laws and traditions of worship possess wisdom and philosophy:

Firstly, in line with hundreds of Qur’anic verses and hadiths that call on the people to reflect and think, and no school of thought has invited the people to think as much as Islam has done.

Secondly, one of the strong criticisms of the Qur’an against the polytheists and idol-worshippers is their blind and unreasonable imitation of their ancestors.

Thirdly, the Qur’an itself has also mentioned the laws and commands many times along with the reasons behind them. The infallible Imams (‘a) have also cited in the hadiths the wisdom behind these laws and commands. Some Muslim scholars have also written books regarding this subject.(1)

In addition, with the advancement of human knowledge some of the secrets of divine laws and religious commands are being unveiled day by day, and with the passage of time the grandeur and image of Islam will be enhanced.

In view of all the above points, it must be noted that:

1. It is not necessary that all the people in all eras should know the wisdom behind all laws. Sometimes, the reason behind some of them is presently unclear but as time goes on, it will become clear.

2. Concerning the philosophy of the laws, one must not only focus on their material benefits and effects, nor pay attention only to their economic, medical and other dimensions but also assess their spiritual and otherworldly outcomes.

3. Anyone who regards God as All-wise and His commands as based on wisdom should not neglect a command merely because of not knowing the reason behind it today.

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4. Whenever we do not have strong proof in the Qur’an and hadith of the philosophy of a law, it is better for us to keep silent rather than offering a series of justifications based on conjecture.

5. If some secrets of the universe are revealed to us, we should not become arrogant and expect to know the reason behind everything.

6. We should not go beyond the common axis and fall prey to insinuations. Just as people entrust themselves to a physician and refrain from asking technical questions they are also supposed to accept and abide by the laws of God, for God is the Most Kind, the All-Knowing as well as the All-Wise; He knows the future, as well as the apparent and hidden effects.

7. If we discover a certain secret of God’s law, we should not imagine that we have discovered the whole secrets. When one puts his hand under the sea, he has no right to say to the people that the water in his hand is the sea. Instead, he must say, “This water is from the sea, only as much as it fits in my palm.” He who understands the philosophy of a law is not supposed to think that that which he understands is the whole truth and there is nothing else. Could the depth of the laws that emanate from the boundless knowledge of God be fathomed solely through the limited human intellect and reason?

8. The same intellect that calls on us to understand the philosophy of laws directs us toward the holy saints.

Now, after these preliminaries, we shall cite some instances from the Qur’an and hadiths which point out the philosophy of laws:

Firstly, we deal with the Qur’an:

Regarding the prayer, the Qur’an states that it keeps man away

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from evil and indecency.(1)

In another place, it states:

“And maintain the prayer for My remembrance.”(2)

In yet another place, it states:

“Look! The hearts find rest in Allah’s remembrance!”(3)

Concerning fasting {sawm}, it declares:

“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be God-wary.”(4)

It is because many sins are outbursts of anger and carnal desire and fasting prevents that outburst and arouses fear of God {taqwa} in man. It is precisely for this reason that crime rates are and offenses is lower in the month of Ramadhan.

With regard to the Hajj, it says:

“That they may witness the benefit for them.”(5)

The social and political benefits and impacts of Hajj are things that are beyond doubt and skepticism.

It thus states about the poor-rate {zakat}:

“Take charity from their possessions to cleanse them and purify them thereby, and bless them.”(6)

It thus declares pertaining to gambling and intoxicants:

Indeed Satan seeks to cast enmity and hatred among you through wine and gambling, and to hinder you from the remembrance of Allah.”(7)

And it regards retribution {qisas}(8) as vital for the health of

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society.(1) The reason for this is that if the criminal is not punished the society will wither and die; crime will prosper while the oppressed will be crushed, and security of life and property will disappear.

These are some of the verses of the Qur’an that point out the effects and reasons behind the divine laws.

We shall now deal with the Prophetic traditions:

Among the abundant hadiths regarding this subject, we shall quote some lines of one of the speeches of the Commander of the Faithful (‘a) recorded in Nahj al-Balaghah:

فَرض الله الایمان تطهیراً مِنَ الشِرک وَ الصَلوةَ تَنزیهاً عَنِ الکِبر و الزکوة تسبیباً لِلرّزق...

“Allah has laid down belief {iman} for purification from polytheism, prayer {salah} for purification from vanity, zakat for purification of the means of livelihood.”(2)

Faith in God saves man from polytheistic thinking, futile worship and impotent sources of support.

The prayer which seeks to worship the Fountainhead of all greatnesses and pleads for help from the Epicenter of power and grandeur purges man of pride {kibr}.

Zakat provides succor to the unemployed; motivates and empowers the deprived and bankrupt; revives compassion and benevolence toward the needy; and it excludes love of wealth and the world from the heart of the alms giver. In addition, he will strive hard to compensate for the amount of zakat thus deducted from his wealth by engaging in more economically prosperous activities. It is natural that he who spends a much

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must also work hard too. Therefore, zakat is a source of sustenance.

In the above hadith Imam ‘Ali (‘a) points out the philosophy and wisdom behind the divine decrees such as fasting, enjoinment of what is good and prohibition of what is evil, jihad, prohibition of intoxicants and adultery {zina}, implementation of hudud,(1) obedience to the rightful leader, etc.(2)

The natural disposition {fitrah} of man also recognizes and acknowledges the philosophy of some laws. Man, since creation, believes that lying, treachery, slandering, killing, stealing, tyranny, hoarding, etc. are bad, while justice, purity, generosity, charity, etc. are good. This is the divine inspiration referred to in this verse:

﴿ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ﴾

“…and inspired it with {discernment between} its virtues and vices.”(3)

It must not be overlooked that the advancement of science in various fields has rendered services in explaining the philosophy of religious laws by revealing their benefits.

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For example, the existence of tapeworms in the flesh of the pig or the harmful effects of alcohol to the human liver and body are not hidden from anyone. This reveals the philosophy behind the prohibition of pork and intoxicants.

Islam discourages urinating while standing, and science shows that some urine remains in the urinary passages if one does so; or, the case of taking a bath {ghusl} it cleanses the effects of the activity of certain nerves and the disequilibrium in blood pressure caused by sexual intercourse {janabah}; all this with the intention of seeking nearness to Him {qurbah} In order to cleanse us from the state of negligence of God.

If Islam forbids using the wood of the pomegranate tree as a toothpick, it is because it is harmful for the gums of the teeth. As such, all the injunctions of Islam regarding the obligatory, the prohibited, the recommended and the undesirable in the spheres of behavior, eating, clothing, and other issues of life contain much wisdom, on which many books have been written by Muslim scholars and researchers.(1) But as a whole, it proves one thing and that is, all the laws of Islam are based on a definite philosophy and wisdom, some of which has been discovered. At any rate, the spirit of obedience demands that we accept and abide by everything which we know has been commanded by Allah”.

obedience is a sign of perfection in servitude.

Let’s take the example of walking; not all the time do we walk to reach a certain point but walking itself is our purpose; as in a march or walking for doing exercise, as well as running in a race that the purpose is just running not reaching anywhere.

In religious commands and divine laws, too, at times the aim is submission to and acceptance of the command and exercise for attracting the Worshipped’s satisfaction as well as mere obedience from the creator.

The aim of devotional acts is to nurture the soul of man in the same manner as athletic movements are meant to train the body.

Imam ‘Ali and Imam as-Sajjad (‘a) have said:

اِلهی کَفی بی عِزّاً أَنْ أَکُوْنَ لَکَ عَبْدًا.

“O Lord! It is already an enough honor for me that I am Your servant.”(1)

In Munajat ash-Sha‘baniyyah,(2) we read:

لَئِنْ أَدْخَلْتَنِی ٱلنَّارَ أَعْلَنْتُ أَهْلَهَا إِنِّی أُحِبُّکَ!

“(O Lord!) Even if You throw me into the hellfire, I shall announce to its dwellers that I love You!”

‘Ali (‘a) declared:

إلهی ما عَبَدتُکَ خَوْفاً مِنْ نارِک وَ لا طَمَعاً فی جَنَّتِک بَلْ وَجَدْتُک أهْلاً لِلْعِبادَة فَعَبْدتُک.

“O God! My worship is not out of fear of hell or desire for Your paradise. Rather, it is because I found You

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worthy of worship and thus I worshipped You.”(1)

The divine saints {awliya’} acquire pleasure in worshipping God while sinners are deprived of this pleasure found in the remembrance of God.

Sometimes, a person wants to serve another without having any monetary motive or economic aim. For him, rendering service itself to that great person is itself the aim and is valuable in itself and not the acquisition of knowledge, earning money or the attainment of a certain social standing.

So many are glad to sit beside a certain figure or take pictures with him even if it brings no benefit to him at all. To be with the said person is in itself important for him. If such an act is precious and pleasurable for human beings in this world, should servitude to God and being in His Presence not be a source of pride?

“If they see a sign, they turn away, and say, ‘An incessant magic!”(1)

Strangely enough, they unconditionally submit to the mechanic, the physician, all external fashions, baseless insinuations and satanic inclinations, but when a religious command comes, they disparagingly become men of research and reasoning.

believe,?!

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Allah.”(1)

• Prayer is like solace for our Beloved Prophet (S), since he said: “My eyes find solace in prayer.”(2)

• Prayer is a means of seeking assistance in times of adversity and difficulty. God says:

“And take recourse in patience and prayer.”(3)

• Prayer is a cure for arrogance. ‘Ali (‘a) says: “Allah has laid down… prayer for purification from vanity.”(4)

• Prayer is a means of thanking God for His blessings:

“So pray to your Lord and offer sacrifice (in gratitude).”(5)

• Prayer is the physiognomy of our school {maktab}: “Prayer is the physiognomy of your religion.”(6)

• Prayer identifies the school of Islam. The Holy Prophet (S) said: “Prayer is the banner of Islam.”(7)

• Prayer is a firm support of religion: “And it (prayer) is the pillar of your religion.”(8)

• Prayer is like a head for the body. The Prophet of Islam (S) said: “The position of prayer in religion is like that of the head to the body.”(9)

• Prayer is the key to paradise.(10)

• Prayer assesses people: “Prayer is a scale {mizan}.”(11)

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• Prayer is the basis of religion: “Islam is based on …prayer”(1)

• Prayer is the first question that will be asked on the Day of Resurrection: “The first thing to be accounted with respect to the servant {‘abd} is prayer.”(2)

• Prayer washes away sins. In a hadith, prayer is likened to a river in which man takes a bath five times a day and no dirt remains on his body.(3)

• Prayer is the relationship of the creature {makhluq} to the Creator {khaliq}; it acquaints man’s spirit with God and familiarizes him physically with nature—water, earth, qiblah, sunrise, sunset, time, etc.

• Prayer is the only form of worship which cannot be abandoned even at the moment of drowning in time of and war. It is the loudest declaration of man’s obeisance to God and total freedom from the dominance of the powerful.

• Prayer revives the tradition of Ibrahim, Muhammad, Husayn, and the Mahdi (‘a).

• Prayer is a means of gaining nearness to God.(4)

• Prayer is the last injunction of the prophets (‘a) and the last injunction of Imam as-Sadiq (‘a) before his last breath. The Imam asked all his relatives and children to gather around him and then said, “Anyone who treats prayer lightly shall not be included in our intercession {shafa‘ah} in the Day of Resurrection.”(5)

• Prayer is a pleasure for divine saints {awliya’} but a heavy burden for hypocrites {munafiqun}:

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﴿ وَإِنَّهَا لَکَبِیرَةٌ إِلاَّ عَلَی الْخَاشِعِینَ ﴾

“And it (prayer) is indeed hard except for the humble.”(1)

• Prayer defeats all the wiles of Satan.(2)

Divine Precinct and Court.(1)

Although some people say their prayers in order to be admitted to paradise or out of fear of the fire of hell, the Commander of the Faithful (‘a) used to perform prayer not for trade (gain) or release from hellfire but because of God being worthy of worship.(2)

In order to teach the importance of prayer, Islam has enjoined parents to persuade their children to pray before they reach the age of puberty, , starting from the age of eight, in whatever way they can and sometimes, also with the use of force because of their children’s heedlessness.(3)

Praying connects man with the Origin of the universe just like a pilot maintains a link with the control tower.

Prayer remits sins and erases their after-effects. After enjoining prayer, the Holy Qur’an states:

﴿ إِنَّ الْحَسَنَاتِ یُذْهِبْنَ السَّ-یِّئَاتِ ﴾

“Indeed good deeds efface misdeeds.”(4)

Generous Being of all.

God created us from a single cell and provided us with all that we need in order to survive, such as light, heat, earth, air, water, bodily limbs, instincts, strength, nature, plants animals, senses, intellect, emotions, etc. He sent the prophets (‘a) for our guidance and spiritual training through a set of laws.

He determined what was lawful {halal} and what was unlawful {haram} equipped and our “material” and “spiritual” lives with perfect means and methods. He made available the conditions for our worldly and otherworldly growth, advancement and bliss. Who is the one who does us more good than God and who deserves being worshipped more than God?

In the words of Sa‘di, every breath that is inhaled extends life and of the air that is inhaled, energizes the inhaler. Thus, there are two blessings in every breath, and thanks-giving is obligatory for every blessing:

از دست و زبانِ که برآید کز عهده شکرش به درآید

Whatever gratitude the hand and tongue can express must be given for the air.(1)

He endowed us with the guidance of the prophets (‘a) and the Infallibles (‘a). He made man conquer the world and nature and gave him the power to benefit from the gifts of nature, to discover the secrets of the world and to use them along the path of success and life.

Leaves and plants take the carbon in the atmosphere and release oxygen.

Rain drops make the atmosphere clean and fresh.

Sharks eat dead fishes in the sea and thus remove the foul smell from the water.

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Every instant our eyes take varied and exact pictures of all things from different angles.

If our lips were not soft, we would not have the power to speak.

If tears were not salty, our eyes which are created from nerves would be destroyed.

If the water was bitter or salty, trees would not grow.

If the earth had no gravity; if the distance between the sun and earth were shorter; if at the time of birth we did know how to suck milk; if the kindness of mother and father did not exist; and thousands of other “ifs”… could we have survived?

However, we are not aiming to count the blessings of God as we cannot do that. God Himself said that if we tried to count His blessings we would not succeed in doing so.

If one million of us were enjoying these blessings from someone else, would we not have been indebted to, and thank him for the rest of our lives?

Our human duty and conscience demand that we express gratefulness for the divine favors, establish prayer and worship God in gratitude for all these blessings.

We should also worship God and we should become His servants because He created us. We should not become slaves of the East or West.

Prayer is an expression of gratitude to God, and every wise and conscientious person realizes the necessity of establishing prayer.

A dog expresses gratefulness for a bone given to it by wagging its tail, and if a thief or a stranger enters the house, it will attack him. If man is indifferent to all these favors of God and lacks the spirit of giving thanks which is manifested in the form of prayer, is he not lower than the dog in recognition of another’s worth?!

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spiritual elevation, reevaluation of the self, and a renewal of faith in hearts broken by expecting from ‘other-than-God’.

“When a person pays attention to other than God during prayer, God says to him: “To whom you are paying attention? Do you have a deity other than Me? Is there any protector other than Me? Are you attached to a compassionate being other than Me? I am the Most Compassionate… If you will pay attention to Me, My angels and I will pay attention to you.”(1)

nine people to leave the mosque for not paying zakat. He then offered his prayers. Yes, a relationship with God must be built on a relationship with the deprived.

Prophet (S) used to say: “He who hears the adhan but remains indifferent is unkind.”(1)

At the time of prayer, ‘Ali (‘a) used to turn pale and start trembling, saying: “The time of prayer has come—the time of the trust offered by God to the heavens, the earth and the mountains, but they refrained from shouldering it.”(2)

This act of shouldering the burden of the divine trust is the greatest honor of man. In the words of Hafiz,(3)

آسمان بار امانت نتوانست کشید قرعه فال به نام من دیوانه زدند

Heaven was not able to carry the burden of the trust.

The lot fell upon me, the foolish.

At the time of prayer, when Imam as-Sajjad (‘a) would reach the point of reciting “maliki yawmi’d-din” {You are the Master of the Day of Judgment} (in Surah al-Fatihah), he would repeat it so many times that listeners would imagine that he was on the verge of death.(4) And while in prostration {sujud}, he would sweat profusely.

Imam al-Baqir (‘a) said: “My father (Imam as-Sajjad) used to perform a thousand rak‘ahs of prayer day and night.”(5)

Whenever the time of prayer arrived, it seemed as if the Messenger of Allah (S) knew no one for he would enter a strange spiritual state.(6) He used to say: “Hunger can be satiated and thirst can be quenched, but my desire for prayer can never

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be satisfied.”(1)

During the Battle of Siffin, ‘Ali (‘a) remained watchful of the sun’s position in the sky. ‘Abd Allah ibn al-‘Abbas asked the reason for this. The Imam said: “I do not wish to miss offering the prayer as soon as its time begins.” “Now, on the battlefield?!” asked Ibn al-‘Abbas (in astonishment). The Imam replied, “Yes!”(2)

Yes, just as fishes are not tired of swimming, divine saints {awliya’} are not tired of worship and prayer. Rather, with every act of worship, they find more pleasure being in the Presence of God.

It is narrated that during the month of Ramadhan, the late ‘Allamah Amini (author of the book, Al-Ghadir) used to perform a thousand rak‘ahs of prayer every night.(3) This is supposed to be the method of someone who has learned the lesson of love from the saints of Allah. At the time of prayer, the upright servants and divine saints used to establish prayer with much fervor, apply perfume, wear the best of clothes, welcome the prayer and experience fear and dread lest they do not earn the favor of God, or they do not have the necessary amount of humility and attention in prayer.

accepted in prayer is that which is said with attention.”(1)

The Imam (‘a) continued: “During the prayer, do not play with your hand, head and face because all these things cause deficiency in prayer, and do not perform prayer while in a state of sluggishness, sleepiness and weariness because such a prayer is that of hypocrites {munafiqun}.”(2)

In a hadith, the Holy Prophet (S) is reported to have said:

رَکْعَتَانِ مِنْ رَجُلٍ وَرعٍ أَفْضَلُ مِنْ أَلْفِ رَکْعَةٍ مِن مَخْلَطٍ.

“A person’s two rak‘ahs of prayer with piety {wara‘} are superior to a thousand rak‘ahs of prayer with heedlessness.”(3)

Imam as-Sadiq (‘a) said: “At the time of prayer, neglect the world and all it contains; focus all your attention on God; and remember the day when you will be brought in front of the court of divine justice.”(4)

The same Imam (‘a) also said: “Sometimes, fifty years of prayer may pass without even a single prayer being accepted.” And we also read in a hadith: “Some stand in front of God and pray in such a manner that if they talk in a similar manner with their neighbor, he will not answer them.”(5)

The Messenger of Allah (S) is reported to have said: “Two rak‘ahs of prayer of a person who brushed his teeth are superior to seventy rak‘ahs of the one who did not brush his teeth.”(6)

paying zakat, giving charity, enjoining what is good, forbidding what is evil, and spending (in the way of Allah) by attending to the deprived. This shows the universality of the devotional laws of Islam that alongside connection with the Lord, economic and social issues as well as tackling with the poor, and enjoining what is good and forbidding what is evil are also raised and no issue can prevent paying attention to other issues.(1)

And it is here that the verse,

“Indeed the prayer prevents indecencies and wrongs,”(2)

becomes clearer and more understandable, and it is obvious that implementing this divine precept will prevent the corruption of Muslim society.

3. For its energy, the airplane is in need of pure and special fuel. The spiritual ascension of the one praying also necessitates pure attention and negation of all other servitudes. By raising his hands up to the bottom of his ears he negates and refuses everything other than God, and thus attains the purity of intention.

4. The pilot must be physically and mentally sound for the flight. In the prayer and to be in the Presence of God, “a sound mind and heart” are also necessary.

5. The aircraft flies by means of two wings. In prayer also, along with the discharging of the “right of Allah” {haqq Allah} one must also discharge the “right of men” {haqq an-nas}. Along with “yuqimuna’s-salat” {establish your prayer}, the Qur’an in most cases has also “yu’tuna’z-zakat” {pay your alms-rate}.

6. In order to fly, the airplane covers a long distance on the ground to acquire the ability to take off. The preliminaries of prayer, the adhan, iqamah, and recommended invocations {dhikr} are also the groundwork of this spiritual flight. (The supplications after the ritual prayer and subsequent invocations also constitute the movement on the ground after landing.)

7. In flying, the first mistake is also the last mistake and is accompanied by crashing and annihilation. In worship also, polytheism {shirk}, self-admiration {‘ujb} and ostentation {riya’} will lead astray. By committing a single mistake, Iblis who had a record of six thousand years of worship was cast out and accursed till eternity!

8. Every pilot makes a move on the order of the control tower. Prayer and worship are also according to the order, and even a single minute before or after the appointed period or against the law will render them invalid.

9. The pilot rests between flights, while the aircraft goes through its routine maintenance. Along with invocation and worship,

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sometimes man is also in need of rest and lawful enjoyments as well as engagement in earning a livelihood, and a person like the Messenger of Allah (S) would sometimes say, “kallimini ya humayra.”(O, Humeyra, come and chat with me).

10. For the pilot’s communication with the control tower, there is only one officially recognized language. The contact of the one praying with God is only through Arabic and in the devotional act of Hajj, the state of ihram(1) commences with the recital of “labbayk allahumma labbayk” {Here I come, O Lord, here I come}.

11. Prior to flying, directions based on the weather forecast, map-reading, determination of direction, etc. need to be followed. In worship, preliminary pieces of information are also necessary, and worship without knowledge and jurisprudence is worthless. Even in trade, familiarity with the laws of God is also needed, let alone in prayer and worship.

12. The higher the pilot, ascends the more the ground seems to become small for him. The more a holy man is acquainted with the greatness of God, anything other than God becomes more trivial in his sight. In the words of the Commander of the Faithful (‘a):

عَظُمَ ٱلْخَالِقُ فِی أَنْفُسِهِم فَصَغْرَ مَادُوْنَهُ فِی أَعْیُنِهِم.

“The greatness of the Creator is seated in their heart, and so, everything else appears small in their eyes.”(2)

13. The bigger the airplane, the smoother the flight and the more comfortable the passengers will be. In prayer and worship also, that which is done in congregation (the large gathering of people in the congregation and Hajj) has more reward and the

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possibility of its being accepted is greater.

14. Usually, there is a co-pilot accompanying the pilot for emergencies. In the congregational prayer also, there are just and pious individuals standing in the first row so that in case a problem (affecting the ability of the Imam to continue leading the prayer) arises, one of them can assume leadership of the prayer up to the end.

15. In physical flight, when the pilot and passengers are in the sky, they are away from and uninformed of their domestic problems and concerns. In spiritual flight also, when the soul is at its zenith, the attention to material things become insignificant, so much so that an arrow pulled from the foot of Hadhrat Amir (‘Ali) (‘a) was not felt at all.

16. In flight, descending from the summit is called “lessening the altitude” although it is still high in relation to those that are on the ground. Although the worship of the saints of Allah is always high in relation to the prayer and worship of common people, for them this “lessening of the altitude” by coming down from the pinnacle is a sort of shortcoming and degradation, and they always asked forgiveness {istighfar} for it. This is the meaning of

حَسَنَاتُ ٱلأَبْرَارِ سَیِّئَاتُ ٱلْمُقَرَّبِیْن.

“The good qualities of the pious are blemishes for the anointed ones.”

To conclude, prayer is the uninterrupted attention of the worshipper toward the Creator of the universe and the heart’s detachment from worldly desires is regarded as a flight by the people of gnosis {ahl al-ma‘rifah}—a flight higher than the flight of birds in the air or the flight of aircraft in the earth’s atmosphere and beyond.

What causes man’s descent is his attachment to material things and carnal desires?

In the words of Sa‘di,

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طیران مرغ دیدی؟ تو ز پای بندِ شهوت بدر آی تا ببینی طیران آدمیت

Have you seen birds fly? Detach yourself from your carnal desires and then watch the flight of man.

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1. Ablution is a courtesy toward God ensuring that the servant is clean while praying and standing before God;

2. It aims at purging him of all pollution and contamination;

3. In addition, it is the shedding of laziness and discarding sleepiness; and

4. It makes the heart and soul ready to stand in front of God, the Exalted.(1)

In this noble hadith, the Imam (‘a) has pointed out all the physical and spiritual dimensions of ablution, i.e. cleanliness and purity as well as preparation of the soul, acquisition of enthusiasm to worship and the paving of the spiritual ground for worship.

The late Faydh Kashani said:

“Rising from materiality all at once toward spirituality is hard, but performance of ablution gradually prepares man for it.”(2)

The same ruling applies even if the name of Allah appears in different forms, such as the logos of institutions and establishments (such as the logo of the Islamic Republic of Iran).

Ablution permits entrance into the Presence of God, and specific supplications for its different steps have also been mentioned in books. There are many issues concerning ablution which cannot be covered in this volume. It should not remain unsaid, however, that it is unlawful to use water if it reaches the bound of what may be considered as extravagance. The Messenger of Allah (S) has said:

أَلْوُضُوءُ مُدٌ وَ ٱلْغُسْلُ صَاعٌ وَ سَیَأْتِی أَقْوَامٌ یَسْتَقِلُّونَ ذلِکَ فَأُولئِکَ عَلی خِلاَفِ سُنَّتی.

“For ablution a mudd(1) and for taking a bath {ghusl} a sa‘(2) are enough, but there will come people in the future, people who will regard this amount as not enough (and they will consume more volumes of water). Therefore, they will go against my tradition.”(3)

Purification {taharah} for prayer has the following stages:

1. Outward purification from impurities and pollutions;

2. Purification of the bodily limbs from sins and offenses;

3. Spiritual purification from moral corruption(4)—just as we read in supplications: “O Lord! Cleanse my heart of polytheism!”

If, at the time of prayer, it is necessary for the body and clothing to be clean from impurities, is it not essential for the heart and soul to be free of arrogance {kibr}, ostentation {riya’}, envy {hasad}, and rancor {kinah}?

Will not inner pollution and outer cleanliness be a type of hypocrisy {nifaq}?

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clean and lawful clothing. It is better for the clothes of the one praying to be white, clean and fragrant smell and for the one praying to wear a ring with the ‘aqiq stone during prayer,(1) and it is better for him not to use black, dirty and tight clothes, or the clothes of a person who is careless about the physical purity or impurity.(2)

Similarly, the place carpet or thing upon which the prayer is performed must be acquired lawfully {halal}.(3) The use of the fixed property of a deceased who owes khums(4) or zakat is unlawful {haram} and praying there is invalid {batil}, and if a piece of land is purchased with a sum of money whose khums or zakat is not paid, it is unlawful to occupy it and invalid to pray there.(5)

There are many issues pertaining to place and clothing. In addition to obedience and the spirit of submission to the divine commands, there are three other aspects which we shall mention below:

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those who always question and complain.

Besides facing the Ka‘bah while praying or reading the Qur’an, it is better for Muslims to face the Ka‘bah while sleeping and eating; while slaughtering animals by placing them with faces toward the qiblah, otherwise their meat will become unlawful {haram}. This specification of direction in all affairs toward the ka‘bah of monotheism makes it impossible for Muslims to be negligent of God in all their daily activities.

Moreover, this specification of direction toward the Ka‘bah creates a wonderful order and stunning unity, when all Muslims, in whatever part of the world they may be, face toward that divine point at the time of prayer. If someone from space takes a look at those who are praying on earth, he will see numerous circles whose epicenter is the Ka‘bah, and monotheism {tawhid} as the central point in the minds, hearts and souls of Muslims.

Because of the attention to the qiblah, astronomy, geography and the detection of direction also flourished among the Muslims.

Yes, the Ka‘bah is the memento of the monotheistic struggles of Ibrahim, Isma‘il and Muhammad (may peace be upon them all). In his global uprising, Hadhrat al-Mahdi (‘a) will also incline toward the Ka‘bah and reform the world. It is this Ka‘bah that is taken as the qiblah of every Muslim at the time of prayer and worship.

most fundamental statements of faith and giving direction to the activities of Muslims.

The Adhan is the announcement of the existence of Islam, of the beliefs and deeds of Muslims, and a rejection of all false deities.

The Adhan is a sign of the openness of the propagation environment as well as the declaration of the intellectual stance of Muslims in a clear and lucid manner.

This monotheistic message is the first that is whispered to the new-born child and the initial lessons about God imparted to it. For adults, it has always acted as a warning against complacency.

The Adhan is the only sound that reaches the inhabitants of heaven.(1)

The Adhan is a sound that makes devils flee and feel dejected.(2)

Reciting the Adhan with a beautiful voice and listening to the Adhan at home, particularly at the time of sickness, is strongly recommended.

In a hadith, the Messenger of Allah (S) has said:

سَیَأْتی عَلی ٱلنَّاسِ زَمَانٌ یَتْرَکُونَ ٱلأَذَانَ عَلی ضُعَفَائِهِمْ.

“A time will come when the people will belittle the adhan and assign it to the weak among them.”(3)

It is stated in a hadith that on the Day of Resurrection, when most of the people will be abased due to shame, the callers to prayer {mu’adhdhins} will be raised honorably with exalted statures (lofty stations).(4) The mu’adhdhin has a share in the reward of those who prayed through the agency of his Adhan.

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Bilal participated in the Battles of Badr, Uhud and Khandaq.

After the Messenger of Allah (S), he did not recite the adhan for any one else. He recited the adhan only when requested by Hadhrat Zahra (‘a) who missed the time of her father. While Bilal was still halfway in his adhan, the people and Hadhrat Zahra (‘a) wept.(1)

This conduct of Bilal demonstrated that the adhan must only be recited for the sake of truth and at the time of deserving leader.

One day, ‘Umar (ibn al-Khattab) said to Bilal: “It was Abu Bakr who bought you and set you free. Why do you not recite the adhan for the prayer he is leading?”

Bilal replied: “If he freed me to earn for himself the pleasure of God, I owe him nothing. However, if he had some other motive, then I am ready to be his slave but I will never recite the adhan for someone whose caliphate was not endorsed by the Prophet (S).”(2)

Bilal was not even willing to recite the adhan, which is a religious message to encourage an army which he did not recognize as being rightfully guided.

Bilal—that Ethiopian slave attained such a position under the auspices of faith that he became the herald of the Apostle’s (S) itinerary and the public treasurer.(3)

If at the time of prayer, students throughout Europe and America recite the adhan, will they not make people reflect?

This brings to mind the late Martyr Nawwab Safawi(4) who urged

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his companions to recite the adhan at noontime {zuhr} and sunset {maghrib} wherever they may be. It was this very adhan that struck fear and terror at the heart of the taghuti system (Pahlavi monarchy). This is the meaning of the hadith which states, “On hearing the adhan, Satan gets furious and flees.”(1)

It is not without reason that Gladstone(2) (a British statesman) said before the British Parliament: “So long as the name of Muhammad is recited from the top of minarets, the Ka‘bah exists, and the Qur’an is the guide of Muslims, it will be impossible to implement our policies in Muslim territories.”(3)

It is because of its rich content and constructive monotheistic dimensions that its recitation is strongly recommended in announcing prayer.

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Intention is the pillar of worship. If an action is done without intention, or has an ungodly intention behind it, it will be invalid {batil}.

Intention is the pillar of worship and the essence and foundation of action. The most sacred acts are spoiled because of the mixed intentions behind them, while the simplest acts gain in value on account of the purely good intentions behind them. Anyone who strives in the way of God will also be guided by God toward His path:

﴿ وَالَّذِینَ جَاهَدُوا فِینَا لَنَهْدِیَنَّهُمْ سُبُلَنَا ﴾

“As for those who strive in Us, We shall surely guide them in Our ways.”(1)

Intention is the indispensable prerequisite for the acceptance of a deed. Imam as-Sadiq (‘a) quotes a statement of God, the Exalted:

لَمْ أَقْبَلْ إِلاَّ مَا کَانَ خَالِصًا لی.

“I do not accept anyone except the one who is sincere to Me.”(2)

Intention magnifies a small deed. Imam as-Sadiq (‘a) said:

مَنْ أَرَادَ اللهَ بِالْقَلِیلِ مِنْ عَمَلِهِ أَظْهَرَهُ اللهُ أَکْثَرَ مِمَّا أَرَادَ، وَ مَنْ أَرَادَ ٱلنَّاسَ بِالْکَثِیرِ مِنْ عَمَلِهِ أَبَی اللهُ إِلاَّ أَنْ یُقَلِّلَهُ فی عَیْنِ مَنْ سَمِعَهُ.

“Anyone who performs a small act for the sake of God, God will make it bigger than he wishes in the sight of others. And anyone who performs a great act for the sake of people, God will make it trivial in the sight of others.”(3)

Yes, honor {‘izzah} and disgrace {dhillah} are in the hands of

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God, and it is He who draws hearts toward a person. So, one must work for Him to set works right.

For the sake of God, Hadhrat Ibrahim (‘a) left his wife and son in the scorching desert of Makka. He then asked God to draw the hearts of people toward them.(1) The Holy Qur’an also states:

﴿ إِنَّ الَّذِینَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَیَجْعَلُ لَهُمُ ٱلرَّحْمنُ وُدًّا ﴾

“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them {to His creation}.”(2)

This is one of God’s worldly rewards. Of course, God-given love is different from the fleeting and false popularity among people. So many famous people are forgotten after their death, and so many unknown persons remain alive in the hearts of so many people!

So, popularity must also be sought through God, as He is the Transformer of Hearts {muqallib al-qulub} and the hearts of people are in His hands. If someone works sincerely for the sake of God, God will compensate his sincerity in a manner beyond his expectations.(3)

Imam as-Sadiq (‘a) said:

أَلْقَلْبُ حَرَمُ اللهِ وَ لاَ تُسْکِنُوا حَرَمَ اللهِ غَیْر الله.

“The heart is the sanctuary of Allah; so do not allow

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anyone to dwell therein except Allah.”(1)

raise his objection freely so that the courage to question should remain intact in him.”

This demonstrates greatness of soul and purity of intention. In spite of all those services, some do not talk about themselves while others, whenever they donate garbage can for the streets and alleys, inscribe their names on it so that people know what they have contributed. Divine saints act and worship God for His sake and expect nothing but His pleasure.

Each of their acts has the divine color {sibghah}, which is everlasting.(1) And which color can be better than divine color, which can never be erased, nor affected by heat and cold, poverty and wealth, anonymity and popularity?

Imam ‘Ali (‘a) said:

أَخْلَصْ للهِ عَمَلَکَ وَ عِلْمَکَ وَ بُغْضَکَ وَ أَخْذَکَ وَ تَرکَکَ وَ کَلاَمَکَ وَ صُمْتَکَ.

“Purify your work, knowledge, anger, acceptance, refusal, speech and silence for the sake of Allah.”(2)

By means of this, deeds and their effects shall remain, and whatever has the divine reflection and visage is everlasting: “Everything is to perish except His Face.”(3)

And whatever is colored with ostentation and self-glorification will fade and nothing will be left for the individual.

If one of the supererogatory acts is also done ostentatiously, or the time of worship (performance at its first and best period), or its place (in the first row or in the mosque) is for the sake of other than God, the prayer is invalid. During winter, standing beside a heater so as to keep one’s body warm as well as to pray, invalidates the prayer.

God accepts an act which is pure and sincere in terms of its location and time requirements, quality and peculiarity, and in which no partner is associated with Him:

“And not associate anyone with the worship of his Lord.”(1)

It is stated in a hadith, thus: “If a warrior goes to war for the sake of bigotry {ta‘assub}, acquisition of war booties, or show of strength and bravery, and the like, his struggle has no value.”(2)

Sincerity, or freedom from ostentation is crucial for acceptance. In a hadith Imam al-‘Askari(3) (‘a) said: “The penetration of polytheism {shirk} in the works of man is more subtle than the movement of an ant on a dark night on a black rock.”(4)

There are many succinct aphorisms on sincerity by ‘Ali (‘a). Here are just some of them:

“Pure intention is the ideal end and final aim.”

“Sincerity is righteousness.”

“Faith means purification of one’s work.”

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“Purity is the highest stage of faith.”

“All efforts are naught except that which has sincerity.”

“The fruit of knowledge is purity of action.”

“The acceptance and exaltation of deeds depends on sincerity.”

“If intentions are pure, actions acquire loftiness and exaltation.”

“He who is sincere (in his work) shall realize his aspirations.”(1)

And there are still many hadiths that indicate the sublime status that sincerity and pure intention give to actions and deeds in this world and in the hereafter.

constant remembrance of God forced the superpowers to surrender.

On the day of ‘Ashura’, in spite of facing the martyrdoms of his beloved ones and foreseeing the inhuman treatment of his family, the more Imam al-Husayn (‘a) became isolated, the more his countenance became illuminated with the fire of love, totally relying on God and saying: “That which makes these severities easy for me is that I can see everything in the Presence of God, and He watches and bears witness.”

Imam ‘Ali (‘a) has said: “When intention is strong and firm, the body will not become weary.”(1)

Perhaps, this refers to the psychological and emotional effects of intention in man’s conduct and behavior.

{khalifah} of God as well as the essence and aim of creation—the highest status.

“Customer”: It is God Himself who buys man’s excellent deeds(1) and He offers the best bargains compared to other customers:

1. He pays the most (in return for the Paradise);

2. He accepts small deeds;(2)

3. He rewards good intentions; and

4. He conceals wicked and corrupt acts and manifests good deeds.(3)

“Price”: The price of man is paradise and divine pleasure, and anyone who sells himself for less, actually incurs a loss. And in the words of the Qur’an, the sinners have lost and gambled themselves away {khasaru anfusihim}.

The Qur’an has always mentioned those who are going astray with the description, “famara bihat tijaratuhum,” i.e. their business has acquired no gain.

Imam ‘Ali (‘a) also said:

لَبِئْسَ ٱلْمَتْجَرُ أَنْ تَری ٱلدُّنْیَا لِنَفْسِکَ ثَمَنًا.

“What a bad business it is that you would regard the world as your price and rate!”(4)

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If man is aware of his price, he will not work for the sake of other than God.

I was sick but You healed me;

I committed sin but You concealed it.

And the list is endless. Imam al-Husayn (‘a) also embarks on mentioning the blessings of God in the Du‘a’ al-‘Arafah so that the love of God remains alive in his heart, and all his work is purely for His sake and pleasure.

such people. Their end is instructive for anyone who wishes to keep aloof from pretension and deception.

and hardships on the Day of Resurrection. Regarding the Commander of the Faithful and Hadhrat Fatimah’s (‘a) sincere act of feeding the helpless, the orphan and the prisoner, the Glorious Qur’an states:

﴿ إِنَّا نَخَافُ مِنْ رَبِّنَا یَومًا عَبُوسًا قَمْطَرِیرًا ﴾

“Indeed we fear from our Lord a day, frowning and fateful.”(1)

“Worship God as if you can see Him. Even if you cannot see Him, He can surely see you.”(1)

has not yet attained the stage of certainty {yaqin} and faith.

Imam ‘Ali (‘a) said: “Sincerity is the product of certainty.”(1)

It is possible for man to have knowledge of God, the hereafter, spiritual reward, etc. but as long as knowledge has not reached the stage of certainty and faith, it will not have the necessary effect. Everybody knows that the dead are incapable of doing anything, but in spite of this knowledge, so many are afraid of a corpse.

Although a pretender is possibly aware of God, the Day of Resurrection, accountability and the book of deeds, since, his awareness has not reached the stage of certainty he will go away from sincerity. This certainty. is also available through worship. The Holy Qur’an states:

﴿ وَاعْبُدْ رَبَّکَ حَتَّی یَأْتِیَکَ الْیَقِینُ ﴾

“And worship your Lord until certainty (or death) comes to you.”(2)

If we are certain that the universe has the Presence of God; that honor and disgrace are in His hand; and that the world and its manifestations are trivial, fleeting and deceptive assets, we will be drawn toward sincerity in action.

al-Hasan and Imam al-Husayn (‘a) fell ill during childhood. The Prophet (S) and a group of the companions went to pay him a visit and recommended to ‘Ali (‘a) to make a vow {nadhr} for their sons’ recovery. ‘Ali and Fatimah (‘a) vowed to fast for three consecutive days if their children recovered.

Their two children recovered by the Grace of God. In fulfillment of their vow, ‘Ali and Fatimah (‘a) fasted. These two personages could hardly find bread to bake at home. At the time of breaking the fast {iftar} on the first day, a blind man came and knocked at their door. They gave him their food, and broke their fast with water.

The same happened on the second and third day. The couple, who had fasted for three days without any food visited the Prophet while turning pale. Surah ad-Dahr (or al-Insan) was revealed about them which points out this sincere act:

﴿ إِنَّمَا نُطْعِمُکُم لِوَجْهِ اللهِ لاَ نُرِیدُ مِنْکُم جَزَاءً وَ لاَ شُکُورًا ﴾

“{Saying,} ‘We feed you only for the sake of Allah. We do not want any reward from you nor any thanks.”(1)

They offered food out of sincerity and solely for the sake of God; feeding the poor was routine with them; they gave the food they liked; they were never tired of guests or beggars nor did they get them annoyed with; and they also did not expect any token of gratitude from them.

It is possible for man to do something sometimes without any monetary benefit, but he would like to advertise what he has done in the community.

Sometimes, a person says that he is not expecting any compensation but his heart actually yearns for it.

Sometimes, if one’s good deeds and activities are not acknowledged, he feels discouraged and annoyed, and if a gesture of gratitude is not rendered, he will nurse a grudge.

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These are signs of the absence of sincerity. Sincere is he, in whose performance of duty, criticism and appreciation of the people have no effect, and he fulfills his duty whether the people know it and express appreciation for it, or remain uninformed of it.

and not through money, fame, material assets, hats, and position!

which they are specialists! And may it not happen in spite of writing about sincerity, we depart from this world drenched in pretension {riya’} and polytheism {shirk}!

problem.

The rider asked the reason for the wise man’s advice. The wise man replied: “As the horse could see its reflection in the limpid water of the stream, it was not willing to step on its face. But since the water was disturbed, the horse crossed the stream!”

Yes, those who are self-centered and inclined toward wealth, position, children and occupation for themselves cannot be sincere, because in the path of sincerity everything must be sacrificed.

certain group might tend to make him active and enthusiastic, however if he becomes respect to biased against, that group he may loses his zeal, and may even retire and seclude himself, or worse, oppose and sabotage it.

A sincere person is not confined and limited to a certain group and does not practice factional bigotry. If he identifies a certain group to be linked with falsehood, he will keep away from it. He keeps himself aloof from group-worship and polytheistic prejudice presented as tribalism, regionalism and factionalism (which are incompatible with the spirit of sincerity).

The Holy Qur’an declares:

﴿ وَ قَالَتِ ٱلْیَهُودُ لَیْسَتِ ٱلنَّصَاری عَلی شئٍ وَ قَالَتِ ٱلنَّصَاری لَیْسَتِ ٱلْیَهُود علی شئٍ ﴾

“The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing’.”(1)

Of course, if a party, group or organization is on the path of truth, it must be supported. It means that one’s falsehood must not be seen as “truth” while the truth of others must not be reckoned as “falsehood”.

performed, small good deeds.

When ‘Allamah Sayyid Muhammad Husayn at-Tabataba’i arrived in Qum from the Islamic seminary {hawzah ‘ilmiyyah} in Najaf (in Iraq), he observed that there were a lot of classes on jurisprudence and its principles {fiqh wa usul al-fiqh}, but there was no mention of any lessons in exegesis {tafsir} of the Qur’an or philosophy.

Therefore, he started teaching these two branches of knowledge. Although, out of good intention, some individuals protested, saying that doing so is incompatible with the prestige of the future religious authority {marja‘ at-taqlid}, he continued teaching tafsir and philosophy and considered them expedient and necessary for the Islamic seminary, and he wrote the monumental, Al-Mizan fi Tafsir al-Qur’an.

Yes, divine grace depends on the sincerity of individuals and not on the title of the position that they occupy.

accompanied by glow and perspicacity.”(1)

This is the same “furqan” {criterion} that the Holy Qur’an regards as a result of God-wariness {taqwa}:

﴿ إِن تَتَّقُواْ اللّهَ یَجْعَل لَّکُمْ فُرْقَاناً ﴾

“If you are wary of Allah, He shall appoint a criterion(2) for you.”(3)

It also argues that if you are conscious of God, He will bestow a light on you which will light your way:

﴿ وَیَجْعَل لَّکُمْ نُورًا تَمْشُونَ بِهِ ﴾

“And give you a light to walk by.”(4)

Sincerity, God-wariness and keeping away from carnal desire have an outcome that enhances the clear-sightedness of man and leads him from the darkness of polytheism, ignorance {jahl} and capricious desire to the atmosphere of light, monotheism and knowledge. He who has sincerity will attain felicity and success.(5)

Sincerity has extraordinary value and at the same time, it is so difficult. In the supplications at dawn during the month of Ramadhan, Imam as-Sajjad (‘a) prays to God to remove hypocrisy {nifaq} from the heart, and ostentation {riya’} from the act.

In the Du‘a’ al-‘Arafah, Imam al-Husayn (‘a) also beseeches God to bestow sincerity in action.

among the people, and accompanied by social responsibilities and activities. Some erroneously identify sincerity with isolation and seclusion, away from people. God brings about pure and wholesome milk from food and blood.(1) The sincere person must also keep himself pure in the midst of an impure and corrupt environment, and free his actions from ostentation, and succeed. Such sincerity is valuable and important.

The sincere person {mukhlis} sets himself at the disposal of God, makes his heart the sanctuary of this love, and allows divine motives to guide all his actions and behavior, and in doing so, he attains honor and nobility.

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He fashions man in the womb of his mother. He endows guided instincts in his nature {fitrah} as a trust. He heals the sick. He gives strength to the weak. Everything is perishable and passes away except His Essence.

On the Day of Resurrection, the reckoning, book account, reward, and punishment are done by Him. It will be manifest on that day that power belongs to Him and all others can do nothing, and those who turned their faces to other than Him are lost and defeated.(1)

Our prayer commences with the Name of that Magnificent Lord.

After the intention, we recite the takbirat al-ihram,(2) which signifies the commencement of our prayer.

growth in spiritual dimensions lies in the very repetitions.

God is greater than everything!

God is greater the one who is compared with others.

He is greater than human comprehension, the claims of others, the insinuations of Satan, and the visages of the world.

If Allahu akbar springs forth from the depth of our souls and on the basis of faith and belief, the world and its temptations, the splendor of power and its manifestations, will become trivial and insignificant in our sight.

His Pleasure will become superior to everything else.

Imam as-Sadiq (‘a) says that when you utter takbir at the beginning of prayer, everything except God must be insignificant in your sight, and if not, it shall be said: ‘You are a liar!’

If in the mind of the one praying there is someone greater, he will be considered a liar, just as the hypocrites {munafiqun} used to verbally bear witness to the apostleship of the Messenger of Allah (S), but they had no faith in what they were saying. God described them as liars:

“And Allah bears witness that the hypocrites are indeed liars.”(1)

Because such duality of speech and belief is hypocrisy. As such, the same Imam (‘a) says: “God addresses such worshippers, saying: “Are you deceiving and duping Me? By My Honor and Glory! I shall deprive you of nearness to Me, the sweetness of remembering {dhikr} Me, and the pleasure of My litanies.”(2)

After narrating this hadith, the late Faydh Kashani says:

Whenever you attain the pleasure and sweetness of litanies during prayer, be aware that your takbir is accepted and confirmed by God, the Exalted, and if it is not, you will feel that

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God has expelled you from His Court, does not confirm your utterance, and regards you as a liar.”(1)

Yes, God is the greatest!

Anyone who professes such belief will, like the Great Leader of the Islamic Revolution (Imam Khomeini) (may his soul be sanctified), says even to the US as such: “It cannot do a damn thing.”

‘Ali (‘a) considers it as part of the attributes of the pious ones {muttaqin}:

عَظُمَ ٱلْخَالِقُ فِی أَنْفُسِهِم فَصَغُرَ مَادُوْنَهُ فِی أَعْیُنِهِم.

“The greatness of the Creator is seated in their heart, and so, everything else appears small in their eyes.”(2)

creating all beings is based on grace and kindness:

﴿ إِلاَّ مَنْ رَحِمَ رَبُّکَ وَ لِذلِک خَلََقَهُم ﴾

“Except those on whom your Lord has mercy—and that is why He created them.”(1)

Whoever loses the mercy of the Lord is himself responsible.

Divine mercy is all-encompassing, but sometimes, people close the door of mercy for themselves through their false thinking and actions.

Bismillah {In the Name of Allah} at the beginning of every action is the secret code of love for God, reliance on Him, seeking help from Him, and depending on Him.

Bismillah means holding fast and clinging to the inspiration-giving Name of God and fleeing from the insinuations of Satan.

Bismillah has been at the beginning of all heavenly scriptures,(2) and the prophets (‘a) also used to start all their work with the name of Allah.(3) This act sets man under the protection and care of God and anyone who sincerely seeks refuge in God will be guided on the straight path:

﴿ وَمَن یَعْتَصِم بِاللّهِ فَقَدْ هُدِیَ إِلَی صِرَاطٍ مُّسْتَقِیمٍ ﴾

“And whoever takes recourse in Allah is certainly guided to a straight path.”(4)

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Bismillah is the sign of servitude to God and dependence on Him. It is like saying: “O Lord! I have not forgotten You. I begin every activity with Your Name. I take You as my Protecter and drive away Satan through Your assistance.”

Imam as-Sadiq (‘a) said: “Bismillah is the crown of all surahs,”(1) and it is the sign of security and mercy. And there is no bismillah at the beginning of Surah al-Bara’ah (or at-Tawbah) because this surah is a declaration of disgust and disavowal for the infidels and polytheists, and this act must not be accompanied by mercy.(2)

It is stated in the hadith that every action, be it writing a single verse of poetry, must begin with bismillah, and that every action that is devoid of His remembrance will not reach its conclusion.(3)

change and disorder occurs in the order of creation, everything will perish.

The firm and fixed order of creation in the mountains and plants, atoms and galaxies, water and soil, the four seasons, day and night, organs of the body, diverse instincts, and the different sets of guidance is a perfect manifestation of His Lordship {rububiyyah} for the entire universe.

Our body organs and limbs have such wonderful precision, complexity and order that it is amazing. The quality of the eye, ear, heart, respiratory organs, veins, nerves, the five senses, reflects the wonderful divine design.

It is lamentable that instead of giving thanks, man is most ungrateful:

﴿ و کان الانسانُ کفوراً ﴾

“For man was ever thankless.”(1)

Instead of seeking nearness to God, he turns away from Him:

﴿ اِذآ أنْعَمْنَا علی الانسانِ اَعْرَضَ ﴾

“When We bless man, he is disregardful and turns aside; but when an ill befalls him, he is despondent.”(2)

And instead of loving and worshipping God, he expresses enmity and insolence:

﴿ فَاذا هُوَ خَصیمٌ مُبینٌ ﴾

“Behold, he is an open contender!?”(3)

It is regrettable that instead of showing humility and reverence, he assumes an air of dignity:

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﴿ یَا أَیُّهَا ٱلإِْنْسَانُ مَاغَرَّکَ بِرَبِّکَ ٱلْکَرِیمِ ﴾

“O man! What has deceived you about your generous Lord?”(1)

A false feeling of self-sufficiency makes him rebel (against God):

﴿ کَلَّا إِنَّ الْإِنسَانَ لَیَطْغَی ٭ أَن رَّآهُ اسْتَغْنَی ﴾

“Indeed man becomes rebellious when he considers himself without need.”(2)

And he thinks the divine blessings are the result of his own efforts:

﴿ انما اوتیتُهُ علی عِلم ﴾

“I have indeed been given {all} this because of the knowledge that I have.”(3)

And he does not pay heed to the sounds of awakening:

﴿ وَ إِذَا ذُکِّرُوا لاَ یَذْکُرُون ﴾

“And {even} when admonished do not take admonition.”(4)

This ungrateful man extends gratitude to all people for the least goodness done to him, but he forgets God who is the main “Bestower of Favors” {wali an-ni‘mah}. It is a pity that man loses the way, puts out the light of thought {fikr} and natural disposition {fitrah}, shuts his eyes, attaches his heart to so-and-so, and relies on human and satanic powers instead of trusting God.

The sentence, “Al-hamdulillahi rabbi’l-‘alamin” extinguishes

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these complacencies, reminds us of the blessings of the Divine Lordship {rububiyyat-e ilahi}.

God is the Lord of the worlds. He is the Lord of the entire universe, all creatures, and all things: “He is the Lord of all things,”(1) and not in the sense of the pre-Islamic period of ignorance {yawm al-jahiliyyah} where there was a lord and cherisher for every kind of thing {rabb an-Naw‘}. God is the Master, Manager and Administrator of all. He creates, regulates, as well as trains.

forgive all sins.”(1)

Among the manifestations of the mercy of the Lord is that He transforms into good even the evil deeds:

﴿ یُبَدِّلُ اللهُ سَیِّئَاتِهِم حَسَنَاتٍ ﴾

“Allah will replace their misdeeds with good deeds.”(2)

Even trials, afflictions and difficulties are signs of His mercy that arouse man from the slumber of negligence and urge him to search. Enduring the difficulties is pleasurable for the saints of God who thank Him for those pains.

and Real Ruler:

“And all command that day will belong to Allah.”(1)

On the Day of Resurrection, the people will be asked:

“To whom does the sovereignty belong today?”(2)

They will answer, thus:

“To Allah, the One, the All-paramount.”(3)

The phrase, “Maliki yawmi’d-din” reminds man of the reckoning on the Day of Judgment so that while he still has time he needs to improve himself.(4)

Every time Imam as-Sajjad (‘a) would reach this phase in prayer, he would repeat it to such an extent that it seemed his soul would separate from his body.(5)

“Din” (in “Maliki yawmi’d-din”) means retribution {jaza’}. God is the Master of the Day of Retribution, and Reward. In this surah, both His mercy and His wrath and justice are pointed out so as to make clear the code of proper living, which is between fear of His Wrath and hope of His Mercy.

considered along with the acts of worship of the perfect, sincere and upright ones.

The collective description gives the lesson that the “I’s” must become “we”. The edifice of worship, prayer in particular, is founded on congregation, while individualism, isolation and segregation are worthless.

In the same ayah, worship of Allah alone has been coupled with seeking help from Him alone, so that side by side with servitude, we also beg for immunity from deviation of thought, arrogance and self-admiration, ostentation and sluggishness. One must seek assistance from Him, because He and only He can grant us with faith and recognition of Truth.

Waking up in the morning, performing ablution with water, moving and standing, all emanate from Him. The acceptance of prayer and our immunity from arrogance and ostentation are in His hand.

We owe even our interest in worship to His grace.

Worship is solely for God. Neither worship of the West nor worship of the East; neither servitude to force or position; neither submission to carnal desire, nor seduction by woman; neither enamored by offspring nor obsessed with wealth.

This sentence in prayer condemns serving any kind of interest more than God. It negates every sort of assistance from false powers. It teaches the worshipper the lesson of “honor under the auspices of servitude to God”, not become a slave and servant of other than God, not to be afraid of the threats and warnings of others, and not under any circumstances abandon the way of God.

difficult. As such, we implore God to guide us to the “straight path” {sirat al-mustaqim}.

The path of the prophets (‘a):

﴿ إِنَّکَ عَلی صِرَاطٍ مُسْتَقِیمٍ ﴾

“Indeed you are on a straight path.”(1)

The path of servitude and worship:

﴿ وَ أَن اْعْبُدُونی هذا صِرَاطٌ مُسْتَقِیمٌ ﴾

“Worship Me. This is a straight path.”(2)

The path of the infallible Imams: Imam as-Sadiq (‘a) said: “Verily, we are the ‘straight path’.”(3)

The path of clinging and holding fast to God and His law:

﴿ وَمَن یَعْتَصِم بِاللّهِ فَقَدْ هُدِیَ إِلَی صِرَاطٍ مُّسْتَقِیمٍ ﴾

“And whoever takes recourse in Allah is certainly guided to a straight path.”(4)

3. Persistence of movement along the straight path is imperative, for humans are inclined to err and deviate. In a hadith from ‘Ali (‘a) concerning the meaning of the verse, he stated that “set The future of our life, too, on the right path.”(1)

4. The person who is in the highest degree of perfection (including even the degree of infallibility {‘ismah}) must continue praying to God for the straight path, because this path has various angles, and like light, knowledge, and movement, it is evolutionary and creative. Regarding further guidance of the guided ones, the Holy Qur’an states:

﴿ وَ یَزِیدُ اللهُ الَّذِینَ اهْتَدُوْاْ هُدیً﴾

“Allah enhances in guidance those who are {rightly} guided.”(2)

And in the initial part of Makarim al-Akhlaq Supplication, Imam as-Sajjad (‘a) beseeches God to make his faith, certainty, desires, and goals attain the perfect degree of sublimity.

5. To identify the straight path is difficult and to stay on it is even more difficult, like passing through a narrow and slippery pass, narrower than a string of hair and sharper than a sword. Most of the people either fail to recognize it or go astray after treading it. One will be misguided in belief while another in practice. One will become a proponent of predestination {jabr} while another that of Divine Resignation {tafwidh}.(3)

One will elevate the infallible leaders to the level of divinity and commit extremism in belief,(4) while another one regards them as common people, and even as insane, or soothsayers. Yet another considers paying homage {ziyarah} to the Imams and martyrs as an act of polytheism.(5)

There is one who worships trees and

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walls, while another leads a monastic life. One wastes his wealth and faces poverty, while another suffers from laziness. One does not even mention the name of his wife out of excessive (and misplaced) possessiveness, while another sends his spouse onto the streets without observing the Islamic dress code {hijab}.

Islam invites the people to the right and straight path, which is the middle way, the path of equilibrium and moderation in all affairs—including devotional affairs. In the hadith, there is a section called “Al-Iqtisad fi’l-‘Ibadat” {Moderation in the Acts of Worship}.

sword.(1)

Anyone who has been on the straight path in this world will easily and quickly cross that sirat. And those who engage in immoderation and excess will face problems in crossing the sirat.

Imam ‘Ali (‘a) has described those who have deviated from the straight path thus:

If he sees even a tiny gleam of success, then greed forces him to humiliate himself. If he gives way to avarice, then inordinate desires ruin him. If he is disappointed, then despondency almost kills him. If he is excited, then he loses temper and gets angry. If he is pleased, then he gives up precaution…

If he acquires wealth, then he becomes haughty and arrogant. If he is plunged in distress, then his agitation, impatience and nervousness disgrace him. If he is overtaken by poverty, then he finds himself in a very sad plight. Hunger makes him weak, and over-feeding harms him equally.(2)

And such excess and licentiousness stem from ignorance {jahl} about which the Commander of the Faithful (‘a) has said:

لاَ تَری الجَاهِلُ إِلاَّ مُفْرِطًا أَوْ مُفَرِّطًا.

“An ignorant person will always overdo a thing or neglect it totally (That is, he will be at one extreme or the other).”(3)

Of course, to identify immoderation and profligacy is difficult, as every person regards his own conduct as reasonable and just accusing others of extremism and shortcomings. Being ignorant, he tends to commit immoderation in this act of attributing things to others. The divine saints and those who are trained in the school {maktab} of the prophets (‘a), however, still act according to the truth even in their judgments.

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request to God to be included in the company of the four categories.

In Tafsir-e Nemuneh, we read the following:

The four categories (the prophets, the truthful {siddiqin}, martyrs, and the righteous {salihin}) are perhaps necessary to build a sound, advanced and religious human society, and the prophets and true leaders must enter the scene of action. Next to them are the truthful and upright propagators whose words and actions promote the mission of the prophets in all places.

Following this period of intellectual reformation (the Islamic Revolution in Iran), the corrupt elements and those who obstruct the path of truth will naturally express their opposition, and in confronting them there must be a collective uprising. As a result, some will be martyred and through their pure blood, the tree of monotheism will be irrigated.

In the fourth stage, the product of these efforts and struggles is the sprouting of the righteous ones, as well as a pure and meritorious society full of spirituality!(1)

What is interesting is that in Bihar al-Anwar, the same infallible Imams (‘a) have been presented in numerous traditions as the perfect embodiments of the martyrs, the truthful and the righteous.(2)

Such a request in prayer demands a fellowship of these four groups in thought and action. Anyone who is endowed with the grace and favor of God will neither accept oppression nor support the oppressors. In this connection, Hadhrat Musa (‘a) said:

﴿ رَبِّ بِمَا أَنْعَمْتَ عَلَیَّ فَلَنْ أَکُونَ ظَهِیرًا لِلْمُجْرِمِینَ ﴾

“My Lord! As You have blessed me, I will never be a

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supporter of the guilty.”(1)

At this point, the intellectual and practical orientation of the worshipper will be clear when he asks God to let him tread the path of those exalted personages.

they are a manifestation of those who have gone astray {dhallin}.

Surah al-Hamd ends here—the surah that begins with hamd {praise} and ends with du‘a’ {supplication}; the surah which heals and is the prologue to the Holy Book.

upon the ground. Hadhrat ‘Ali (‘a) said: “The reason behind this unpleasant happening is that you did not utter bismillah.”(1)

Surah at-Tawhid is singular in presenting the oneness of Allah. God is One and Unequal in every aspect because His Being and Attributes are unlimited, and the Unlimited Being cannot be but only one. For example, if a house wants to be unlimited and infinite in terms of area, no land and space will remain for other houses, and this house will not be more than one.

God is One and He is such in everything:

He is One in creation:

“Say, ‘Allah is the creator of all things, and He is the One, the All-paramount’.”(2)

He is One in giving nourishment:

“And He is the Lord of all things.”(3)

He is One in ownership:

“To Allah belongs the kingdom of the heavens and the earth.”(4)

He is One in Sovereignty:

“The decision is for Allah only.”(5)

He is One in providing assistance:

“Is He who answers the call of the distressed {person} when he invokes Him?”(6)

And He is peerless in all Attributes.

He is samad {All-embracing}.

He is the Self-sufficient Being of whom all are in need and to whom all pay attention. He is samad; that is, He is free from food, sleep, change, transformation, partner, negligence,

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tiredness, begetting and being begotten, etc.(1)

Imam ‘Ali (‘a) said: “Samad means that He is not a body, a similitude, nor form; and neither has He any semblance, location, time, boundary, limitation, and form. He is neither empty nor full.”(2)

the communication with the Creator must be made in the language used by Allah to communicate with us.

At the moment of prayer, presence of heart and mind is essential. It is good for one while standing to look at the spot of prostration on the prayer mat and to perform the prayer with humility. The Holy Qur’an reckons as successful the believers who are humble in their prayers;(1) that is, they are heedful and conscious of God, His grandeur and His magnificence, while in that particular spiritual and physical state.

The Messenger of Allah (S) saw a person who was playing with his beard while praying. He said: “If he is truly humble and attentive to his prayer, he will not perform such a prayer.”(2)

Of course, with respect to the correctness of prayer, humility and presence of the heart is just one aspect. Keeping the trust in relation to the rights of others is another.

Imam ‘Ali (‘a) said to Kumayl:(3) “Be watchful of the location where you are praying and what clothes you are wearing. If your clothes and place for prayer are earned from unlawful income,

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your prayer will not be accepted.”(1)

moisten.(1)

Someone came into the house of Imam as-Sadiq (‘a). He saw that while in the state of ruku‘, the Imam was busy performing tasbih (glorifying Allah such as saying, “subhanallah” {glory be to Allah}), repeating the tasbih 60 times.(2)

It is recorded in another hadith that Imam as-Sadiq (‘a) used to recite the invocation {dhikr} in ruku‘ (subhana rabbiya’l-‘azim wa bihamdih) and sujud (subhana rabbiya’l-a‘la wa bihamdih) 30 times.(3)

Faydh Kashani says: “The repetition of tasbih more than 30 times was during congregational prayers. Since the Imam had to take into account the condition of the weak among the worshippers, it shows that those who were joining him in the congregation consented to this prolongation.”

In the ruku‘ we say, subhana rabbiya’l-‘azim wa bihamdih “Glory be to my Lord, the Great, and praise belongs to Him.” When the verse, “So celebrate the Name of your Lord, the All-supreme,”(4) was revealed, the Prophet (S) thus ordered:

﴿ اِجعَلوها فی رکُوعِکم ﴾

“recite it in your ruku”(5)

یَسْئمُونَ.

“Some of them are in prostration and do not kneel up. Others in kneeling position do not stand up. Some of them are in array and do not leave their position. Others are extolling Allah and do not get tired!”(1)

The worshippers who are engaged in ruku‘ are in the company of angels, nay, all atoms of the world that are busy in glorifying God, the Glorious.(2) Which honor is more sublime than this?! And which form of negligence is more grievous than that of those who are alien to prayer, ruku‘ and sujud?!

shall We bring you forth another time.”(1)

Since sujud is a symbol of servitude {‘ubudiyyah}, it is forbidden to prostrate on items that are meant to be eaten and worn as garments. In the state of proximity to God, it is not correct to prostrate on something which one is dependent on (while not in the state of prayer)!(2)

It is not permissible to prostrate before other than God.(3) If ever the brothers of Yusuf (Joseph) (‘a) prostrated before him, it was in reality a form of worship to God and gratitude to Him who had brought Yusuf from the bottom of the well to such honor and glory.(4)

and faculty of speech of all beings in the universe, saying:

نطق آب و نطق خاک و نطق گِلهست محسوس حواس اهل دل

جملهٴ ذرّات، در عالم نهانبا تو می گویند روزان و شبان

ما سمیعیم و بصیر و باهُشیمبا شما نامحرمان ما خامُشیم

از جمادی سوی جانِ جان شویدغلغلهٴ اجزای عالم بشنوید

فاش تسبیح جمادات آیدتوسوسهٴ تأویلها بزدایدت

The voice of water, soil and mud can be heard by the gnostics.

All particles of the world say secretly to you during the day and night:

“We are hearing, discerning and vigilant. We are silent with you, the strangers.”

This worldview is also highlighted in some ways in the verses of the Qur’an.

God taught the logic and language of birds to certain prophets.(1)

Hadhrat Sulayman (‘a) could understand the conversation of the ants.(2)

All the creatures glorify {tasbih} God but you cannot understand their tasbihs.(3)

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After discussing this issue in detail, ‘Allamah Tabataba’i says: “The fact is that the tasbih of all creatures is a reality (and not metaphorical) and with speech and voice (and not instinctively).”(1)

Of course, it is not necessary for all expressions and voices to be identical.

It is true that one meaning of the tasbih of creatures is that their existence bears witness to the Perfect Essence of God, the Exalted.

Yet, the verses of the Qur’an and Prophetic traditions refer to something higher than this. It is stated in a hadith: “Do not beat the face of an animal as it is doing tasbih to God.”(2) And it is also stated in another hadith: “Wash your clothes because dirty clothes do not perform tasbih to God.”(3)

The Glorious Qur’an mentions the report given by the hoopoe {hudhud} to Sulayman (‘a).(4)

In any case, the sujud and tasbih of the worshipper are in symphony with the world of beings that are all humble and obeisant to the command and majesty of God.

his forehead on the ground and he would remain in that state of prostration for hours until the sun was already high in the sky.(1)

The reason behind Hadhrat Ibrahim’s (‘a) attainment of the station of “Khalil Allah” {Friend of Allah} was his long prostrations.(2)

Salman al-Farsi used to say: “If there were no sujud, I would have wished for death (that is, it is only sujud that I like in the life of this world).”(3)

After every supererogatory prayer, Hadhrat Musa (‘a) used to place his right and left cheeks on the ground.(4)

A certain person said: “I saw Imam as-Sadiq (‘a) while in the state of prostration repeating the invocation “subhan Allah” {glory be to Allah} 500 times.”(5)

The reason why the fourth Imam (‘a) earned the title of “As-Sajjad” {he who is fond of prostration} is that the mark of prostration could be seen in mawadhi‘ as-sajdah—all the seven parts of his body that are engaged in prostration (forehead, both hands, both knees, and toes of both feet).(6)

The Glorious Qur’an describes the companions of the Messenger of Allah (S) that

“{They} are hard against the faithless and merciful among themselves. You see them bowing and prostrating {in worship}, seeking Allah’s grace and {His} pleasure. Their mark is {visible} on their faces, from the effect of prostration.” (7)

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prostration on the pure soil {turbah} of al-Husayn (‘a) calls to mind the epic and spiritual value of the event in Karbala.

It acquaints the worshipper with the culture of jihad and shahadat {martyrdom}. From the turbah of the Imam, one can smell the fragrance of sacrifice and selflessness and learn a lesson daily from the school {maktab} of martyrs {shuhada’}.

Imam as-Sadiq (‘a) would not prostrate on anything except the soil of the grave of Imam al-Husayn (‘a),(1) saying: “Prostration on the soil of Imam al-Husayn (‘a) has such radiance that it penetrates the veils that conceal the Truth.”(2)

trials, or means of enhancing human potential, or as products and consequences of our own making:

﴿ مَا أَصَابکُمْ مِنْ مُصِیْبَةٍ فَبِمَا کَسَبَتْ أَیْدِیْکُم ﴾

“Whatever affliction that may visit you is because of what your hands have earned.”(1)

So, God is blameless. It is we who are unjust to ourselves:

﴿ سُبْحَانَ رَبِّنَا إِنَّا کُنَّا ظَالِمِینَ ﴾

“They said, ‘Immaculate is our Lord! We have indeed been wrongdoers!’”(2)

Prophethood {nubuwwah} and Imamate {imamah} are rooted in tasbih in the sense that in order to save man from the yoke of instincts and taghuts and guide him toward the truth, perfection and felicity, God sends down leaders and guides for him and does not leave him alone. As such, God does not leave mankind without guidance.

And those who think otherwise have not recognized God and do not consider Him as All-wise, and thus attribute such a thing to Him:

﴿ وَمَا قَدَرُواْ اللّهَ حَقَّ قَدْرِهِ إِذْ قَالُواْ مَا أَنزَلَ اللّهُ عَلَی بَشَرٍ مِّن شَیْءٍ ﴾

“They did not regard Allah with the regard due to Him when they said, ‘Allah has not sent down anything to any human’.”(3)

Ma‘ad {(belief in) the Day of Resurrection} is anchored in tasbih. Without eternal life, the hereafter and the return of human beings for reckoning, reward and punishment, life and creation would be futile and the right of human beings would not be given to them. God is immune from creating all beings in

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vain and not setting the Day of Resurrection:

﴿ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاکُمْ عَبَثًا وَأَنَّکُمْ إِلَیْنَا لاَ تُرْجَعُونَ ﴾

“Did you suppose that We created you aimlessly, and that you will not be brought back to Us?”(1)

Love of God is based on tasbih because He is Absolute Perfection, the Faultless and Flawless Being. So, why should we not love Him?

The pleasure of man is also founded on tasbih. Anyone who is pleased with God does not find fault with His acts, and glorifies and sanctifies Him to the utmost.

Obedience is also rooted in tasbih. Man becomes obedient, submissive and humble before whomsoever he regards as the Perfect Deity and immune from any shortcoming, abomination and defect.

Reliance on God {tawakkul} is anchored in tasbih. He who trusts in God is the one who believes in His power and Mercy, and regards Him guiltless of any form of ignorance, weakness and hardheartedness.

God-wariness {taqwa} is based on tasbih. The God-conscious person thinks of God as All-aware, Reckoning and Just, considers the universe as the Presence of God and Him as free and immune from any form of ignorance and negligence. Therefore, he is heedful of God and does not commit any sin.

Hence, tasbih—this blessed and profound word—has a world of meanings, as regarding God as Pure is the edifice of man’s love and affection, servitude and reliance, God-wariness and obedience, as well as belief in tawhid, nabuwwah, ma‘ad, imamah, and ‘adl {divine justice}. Since He is blameless, God is worthy of praise and eulogy.

For this reason, in the tasbihat al-

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arba‘ah,(1) we immediately say al-hamdulillah {praise be to Allah} after the utterance of subhan Allah.

The Holy Qur’an declares God free from any partners:

﴿ سُبْحَانَ اللَّهِ عَمَّا یُشْرِکُونَ ﴾

“Clear is Allah of any partners that they may ascribe {to Him}!”(2)

And He is also immune from what they attribute to Him and what they imagine about Him:

﴿ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا یَصِفُونَ ﴾

“Clear is Allah, the Lord of the Throne, of what they allege {concerning Him}.”(3)

He is equally free from poverty and need:

﴿ سُبْحَانَهُ هُوَ الْغَنِیُّ ﴾

“Immaculate is He! He is the All-sufficient.”(4)

He is guiltless of creating things aimlessly and vainly:

﴿ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَکَ ﴾

“O Lord, You have not created this in vain! Immaculate are You!”(5)

He is not guilty of committing injustice to His servants. It is rather the people who are unjust to themselves:

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﴿ سُبْحَانَکَ إِنِّی کُنْتُ مِنَ ٱلظَالِمِینَ ﴾

“You are immaculate! I have indeed been among the wrongdoers!”(1)

He is immune, from having daughter.

﴿ وِ یِجْعِلونِ للهِ البناتِ سُبْحانَهُ ﴾

“And they ascribe daughters to Allah, glory be to Him..” (2)

And these are the secrets behind the many repetitions of this invocation in the ruku‘, sujud, and many other states in prayer and other than prayer, which is a lesson in monotheism.

evening;”(1) and

4. “And celebrate the praise of your Lord when you rise {at dawn}.”(2)

These bespeak of the importance of the “subhan Allah” invocation {dhikr} and show its constructive effect on the mind and action of the one praying. Imam as-Sajjad (‘a) said: “Whenever the servant of God says “subhan Allah” all the angels send benedictions to him.”(3)

of Resurrection.(1) It is also stated in a hadith that the best prayer is that which has the longest qunut.(2)

In the qunut, which is a state of imploring and asking for requests from God, the better the supplications and more sublime the requests, the better. Some ‘ulama’ (such as Haj Mulla Hadi Sabzewari) used to recite in the qunut of his night supererogatory prayers the Jawshan al-Kabir Supplication, which is a very long supplication and contains a thousand Names and Attributes of God. Such a prayer is a symbol of love of God and fondness of making litanies to Him.

line we stated at the beginning.(1)

In the tashahhud, testimony to the Oneness of God is stated along with that of the apostleship of the Prophet (S), and this signifies the attachment of prophethood and leadership with monotheism and servitude to God.

In Surah al-Fatihah we express servitude and seeking of assistance in plural form.(2) It is in first person, singular form in the tashahhud.(3) Perhaps, it implies that one must express these testimonies with consciousness and profound faith, and renew allegiance to God and the Messenger (S).

In this testimony apostleship and servanthood of Hadhrat Muhammad (S) lies the grandeur of his station. God has set testimony to his apostleship alongside monotheism.

It also connotes the link of the person praying with the line of divine leadership and its acknowledgment by him. It equally indicates the preeminence of his being a servant {‘abd} to his being a messenger {rasul}, as the secret behind the apostleship of the Prophet (S) lies in his being a ‘servant’ of God, due to which he has been selected to occupy the station of prophethood.

The other highlight of tashahhud is the salawat.

Sending salutations to the Prophet and his progeny {al} (‘a) is the identification mark of Islam and that of Shi‘ism in particular, and without which the prayer is incompelet. Although the Ahl as-Sunnah do not recite it in the tashahhud, Imam ash-Shafi‘i, the founder of one of the four Sunni schools of thought, has recited the following in his poem:

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یَا أَهْلَ بَیْتِ رَسولِ اللهِ حُبُّکُمُ

فَرْضٌ مِنَ اللهِ فی ٱلْقُ--رْآنِ أَنْزَلَه

کَفاکُمْ مِنْ عَظیمِ ٱلْقَدْرِ أنَّکُم

مَنْ لَمْ یُصَلِّ عَلَیْکُمْ فَلا صَلوةَ لَه

O members of the Household {Ahl al-Bayt} of the Messenger of Allah! Loving you is an obligation, which God has revealed in the Qur’an.

On the greatness and loftiness of your station, it is enough that anyone who does not invoke blessings on you (in invoking blessings on the Prophet (S)), as if he has not invoked blessings at all.(1)

Regarding the essence and manner of sending salutations {salawat} to the Prophet and his progeny, there have been numerous hadiths recorded in Sunni exegesis {tafsir}, jurisprudence {fiqh} and hadith books. It is even narrated in Sahih al-Bukhari that the Prophet (S) was asked: “How should we send blessings to you?” The Prophet (S) said: “You say,

أَللَّهُمَّ صَلِّ عَلی مُحَمَّد وَ عَلی آلِ مُحَمَّد.

“O Allah! Send blessings on Muhammad and the progeny of Muhammad.”(2)

It is a pity that in quoting the same hadith, the phrase “ali Muhammad” is omitted in writing the salawat to the Prophet(S)!

In other hadiths “al Muhammad” has been mentioned also alongside the name of the Prophet (S).(3) And in the hadiths, those who at the time of sending salutations to Muhammad (S) do not include his Ahl al-Bayt (‘a) have been reproached. For example, the Prophet of God (S) said: “Those who deprive my progeny of salawat cannot smell the fragrance of paradise on the Day of

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Resurrection.”(1)

And on the contrary, those who also send salutations to the Prophet’s Household (‘a) have also been appreciated and the reward of intercession {shafa‘ah} and nearness to the Prophet (S) have been stated.(2)

It is narrated in a tradition that a certain person was clinging steadfastly to the Ka‘bah and sending salawat but not including the progeny of Muhammad (S). Imam al-Baqir said: “This is an act of injustice against us.”(3) In many hadiths, such salawat is deemed incomplete and cut off {abtar}.(4)

In any case, mentioning the progeny of Muhammad {al Muhammad} in the salawat is a gesture of appreciation of the pious descendants of the Prophet (‘a) and obedience to the command of the Prophet himself.(5)

And according to many hadiths, the very salutations to Muhammad and his progeny are a light that will illuminate your hereafter, and our salutations are heard by the Prophet (S) and he answers them. Salawat begets a remuneration that sheds our sins and becomes a means of our purification.(6)

It is stated in another hadith: “Send salawat collectively and loudly so as to uproot hypocrisy {nifaq} in you.”(7)

The Messenger of Allah (S) said: “Your salawat to me brings about the acceptance of supplication, pleasure of God, your purification and increase of good deeds.”(8)

It is mentioned in the hadiths that God and the angels also send

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salutations to anyone who sends salutations to the Prophet (S), and he will be among the nearest ones to the Prophet (S) on the Day of Resurrection.(1)

As the salawat has such rewards and importance, it is enough to say that it is a part of the tashahhud in prayer, we shall hereby repeat it so as to get those rewards:

أَللَّهُمَّ صَلِّ عَلی مُحَمَّد وَ عَلی آلِ مُحَمَّد.

“O Allah! Send blessings on Muhammad and the progeny of Muhammad.”

efforts in guiding us, and acquainting and connecting us with God.

At the moment of extending salam during prayer to all the faithful, righteous servants of God including himself, the person praying feels that he is not alone, as he is part of the great Muslim ummah and he feels a sense of solidarity with the men of God everywhere on earth.

“The laziest of people is he who is lazy in conveying salam to others.”(1)

Imam as-Sadiq (‘a) regards conveyance of salam to anybody as one of the signs of humility and the absence of arrogance and pride.(2)

Sometimes, giving salam is regarded a means of encouragement while not giving salam is deemed a sort of reproach and forbidding of evil {nahy ‘anil-munkar}.

The Prophet of Islam (S) said: “Do not convey salam to the drunkard, sculptor and gambler.”(3)

It is stated in a hadith that the closest to the morality of the Holy Prophet (S) and the grace of God is he who gives salam first.(4)

Imam ar-Rida (‘a) says: “On the Day of Resurrection, God shall have wrath on the person who makes distinction between the poor and rich in conveying salam (or giving reply to salam).”(5)

Conveying salam is recommended {mustahabb} but replying to it is obligatory {wajib}, and it is better to give a warmer and more enthusiastic reply to salam. The Glorious Qur’an states:

﴿ وَإِذَا حُیِّیْتُم بِتَحِیَّةٍ فَحَیُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَآ ﴾

“When you are greeted with a salute, greet with a better one than it.”(6)

Giving salam not only demonstrates humility but increases honor and endearment. The Messenger of Allah (S) used to extend salam to everybody including the children, while being

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proud of this act.(1)

It is stated in a hadith that for every salam there are seventy rewards, sixty nine of which are for the conveyer of salam, while one are for the replier of salam.(2)

The Holy Qur’an thus enjoins: “Extend salam to yourself when you enter the house, as the salam and salutation from God is blessed and pure.”(3) On the commentary of the said verse, Imam al-Baqir (‘a) says: “It means giving salam to the members of the household.”(4)

It is because the wife and children are the apple of one’s eyes, and such a way of dealing with one another from the viewpoint of the Qur’an is wholesome and blessed. It is a sign of life’s pleasure, and a remover of fatigue.

It is true that extending salam brings about honor and not disgrace, but it is better for the young to convey salam first to the elder; the one riding to the one walking; the one entering a room to those already present; and the small group to the large group.(5)

We shall end this section about salam with a tradition from the Commander of the Faithful (‘a).

He (‘a) said: “The Messenger of Allah (S) used to extend salam to men and women.”

But ‘Ali (‘a) himself did not convey salam to young women, saying: “I am afraid that their soft answer will effect me and instead of obtaining a reward, I will fall prey to the trap of Satan’s insinuation {waswasah}.”

In explaining this hadith, ‘Allamah Majlisi writes, thus:

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The Imam (‘a) used to do and say so in order to teach the ummah that men have to lessen contact with young women (who are not their mahram), for as a matter of fact, an infallible Imam would never fall prey to the insinuation of Satan.(1)

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a sign of lack of interest to the prayer itself.

As recorded in the hadiths, going early to the mosque and waiting for the commencement of prayer have been encouraged and enjoined while the person waiting for the prayer has been described as “guest of God”.(1) Performance of supererogatory acts and supplications after the prayer is also recommended. The Holy Qur’an says:

﴿ فَإِذَا فَرَغْتَ فانصَبْ ٭ وَ إِلی رَبِّکَ فَارْغَب ﴾

“So when you are done, appoint, and turn eagerly to your Lord.”(2)

Now, we shall deal with some issues pertaining to post-prayer devotional acts {ta‘qibat}:

remembrance.”(1)(2)

Of course, supplication {du‘a’} and other devotional acts have their merits and so do work and struggle to earn an honest living, and one should not pose as hindrance to the other. Some think that instead of supplication (during its apportioned time) if they go to work, they will end up more productive and successful.

The Messenger of Allah (S) says: “Supplication after the dawn {subh} prayer is more effective for life and acquiring of sustenance.”(3)

infallible Imams and progeny of the Prophet (S), and thus, deserving every kind of curse and aversion!

After every obligatory prayer, Imam as-Sadiq (‘a) used to curse and pray for damnation of four men and four women (who were among the stern enemies of the station of Imamate).(1)

How good Islam is for setting as part of its programs aversion to the tyrants, corruptors and taghuts alongside its devotional and religious programs! Its prayer, its Hajj and other acts of worship are accompanied by disavowal {bara’ah} and declaration of aversion toward infidels, polytheists and hypocrites.(2)

So, post-prayer devotional acts also include invoking curse on enemies of God and opponents of the line of divine leadership.

In numerous traditions, it is stressed that to have a rosary {tasbih} with 34 beads from the sacred soil of Imam al-Husayn (‘a) and to recite tasbihat with it has great rewards, and even counting its beads without the recital of tasbihat is good and valuable.(1)

And it is stated in a hadith that the beads themselves glorify {dhikr} God.(2)

The turbah of al-Husayn (‘a) is reminiscent of the epic in Karbala’ and reviver of the culture of martyrdom, and it makes human beings familiar with the Doyen of the Martyrs (‘a) himself, divine leadership, jihad, martyrdom, self-sacrifice, struggle against tyranny, and remaining steadfast against oppressors.

The tasbihat of Hadhrat az-Zahra (‘a), as stated, has been mentioned even in hadith books of the sunni people {Ahl as-Sunnah}(3) but it is nowhere mentioned that the name of the said tasbihat is Tasbihat Hadhrat az-Zahra’ (‘a)!

to the Lord.

And this prostration of gratitude {sujud shukr} is considered as one of the post-prayer devotional acts {ta‘qibat}.(1) The late ‘Allamah Majlisi has allotted the entire volume 83 of Bihar al-Anwar (with the exception of a few pages at the end of the volume) to the narrations about post-prayer devotional acts while quoting 63 hadiths of the infallible Imams (‘a) about the prostration of gratitude.

Prostration after prayer is a token of gratitude for successfully offering the prayer.(2)

In the sujud shukr, the recital of “shukran lillah” {thanks to Allah} three times is enough, but it is stated in a hadith that if a person would say “ya rabb, ya rabb” {O Lord, O Lord} in a single breath, God will address him, thus: “Labbayk! Ma hajatuk?” {What is your wish that I may grant you?}(3)

Imam as-Sadiq (‘a) said: “The prostration of gratitude after the obligatory prayer makes the prayer complete, earns the pleasure of God, and elicits the admiration and approbation of angels. God will ask the angels many times, “What is the reward for this grateful servant?

They will say to God, “your mercy, your paradise, solution to his wordly problems, and any other reward that your angels many say. They hear no response, saying: We do not know the reward for this sujud.” God will say, “Just as he thanked Me, I will also give thanks to him.” And with this statement, He teaches the angels that divine pleasure and gratitude to him are more sublime than mercy, paradise and solution to worldly problems.(4)

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It is mentioned in a hadith that God said to Hadhrat Musa (‘a): “The reason why I appointed you to the station of prophethood was your prostrations after prayer.”(1)

accepted under all circumstances.(1)

Notwithstanding all the emphasis and encouragement about the performance of recommended {mustahabb} prayers, they must be said on the basis of interest and love, and a person must not impose them on himself. In the beginning, he has to acquire mental readiness as well as interest of heart. Then and only then he should perform them.

Imam ar-Rida (‘a) has said: “Sometimes, hearts are willing and ready, while at other times they are not. Perform the act of worship when the heart is willing.”(2)

For this reason, there are some leniencies and facilities in optional prayers; things that are not present in obligatory ones. This ease is meant to attract more people to perform recommended prayers. Some of these leniencies and facilities are the following:

1. One may perform the recommended prayer standing or sitting.

2. One may only recite Surah al-Fatihah and then proceed to ruku‘.

3. One’s doubt whether he is in his first, or second rak‘ah does not render the prayer invalid, and he may freely evaluate which rak‘ah he is in.

4. The commission of one or more mistakes does not require any sujud sahwi {prostration for forgetting a certain essential act or recital in prayer}.

5. It is better for the worshipper to go to the mosque to perform obligatory prayers but for recommended prayers, there is no such injunction.

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These leniencies are meant to encourage people to perform these constructive acts of worship. Even if someone cannot perform an optional prayer on its appointed time, he can do so later in a compensatory manner {qadha}. For doing so, according to a hadith, God will address the angels, saying: “Look at my servant! He is performing in a compensatory manner something that I have not obliged him to!” (And in another hadith, it is added: “I take you as witnesses that I have forgiven him.”)(1)

It is stated in a hadith, thus: “nafilah prayers are compensation for deficiencies in obligatory prayers.”(2)

And they are like alms that a person gives.(3)

﴿ وَعِبَادُ الرَّحْمَنِ... وَالَّذِینَ یَبِیتُونَ لِرَبِّهِمْ سُجَّدًا وَقِیَامًا ﴾

“The servants of the All-beneficent are… those who spend the night with their Lord, prostrating and standing {in worship}.”(1)

﴿ کَانُوا قَلِیلاً مِنَ ٱللَّیلِ مَا یَهْجَعُون ﴾

“They used to sleep a little during the night.”(2)

We read in another verse that men of God forsake the warmth of their beds in order to perform litanies at dawn and the night supererogatory prayer. Their reward does not pertain to paradise, its nymphs and the like. There are things that God has reserved for them which shall make them joyful:

﴿ فَلاَ تَعْلَمُ نَفْسٌ مَا أُخْفِیَ لَهُمْ مِنْ قُرَّةِ أَعْیُنٍ ﴾

“No one knows what has been kept hidden for them of comfort as a reward for what they used to do.”(3)

As such, all the prophets (‘a) were heedful of the night supererogatory prayer,(4) and the Messenger of Allah (S) enjoined Hadhrat ‘Ali (‘a) for several times, saying: “The night prayer {salat al-layl} is {obligatory} upon you; the night prayer is upon you; the night prayer is upon you.”(5)

It is stated in a hadith, thus: “The nobility of the faithful lies in his night prayer.”(6)

And Imam as-Sadiq (‘a) said: “The houses in which the night prayer is performed and the Qur’an is recited are like shining

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stars for inhabitants of heaven.”(1)

In addition, waking up early and breathing the fresh air at that time bestows health to the body, as said in a hadith.(2) And in another hadith, in addition to its spiritual effects, its curative feature has also been mentioned.(3)

The night supererogatory prayer is a sign of man’s love and affection for his Creator, and this interest distances him from sleep and urges him to tell his secrets to the Beloved and pray for his needs at midnight. If this love is not present, what would motivate a person to cease resting and talk with his Loved One in a mystical fashion in the darkness of the night?

We read in a divine hadith {hadith qudsi} that God says: “He is telling a lie who claims that he loves me but when the night comes, he sleeps. Does not every lover wish for privacy with his beloved?”(4)

The night supererogatory prayer also requires opportunity and chance {tawfiq} which must be sought from God.

Sometimes, sins and lies are the reason behind man’s deprivation of the night supererogatory prayers, and the sweetness of worship and litany is taken away from him.

It is thus mentioned in a hadith: “Verily, once a person tells a lie, his lie makes him deprived of the night prayer {salat al-layl}.”(5)

Through constant performance of tahajjud and other acts of worship at night, man can attain a station of perfection, purity of soul and proximity to God, in which condition he would possess divine eyes, ears and hands (in the sense that he will no longer

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look at anything except that which is wholesome, nor listen to anything but good, nor do anything except good) and attain a stage where every supplication of his will be accepted.(1)

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tantamount to disparaging God.(1)

Constant participation in congregational prayer saves a person from becoming a hypocrite {munafiq}.(2) And there are rewards for every step taken toward congregational prayer and the mosque.(3)

The person who goes out of his house to participate in congregational prayer and waits in the mosque for it, gets the reward of a person who is engaged in prayer for the entire period.(4)

The more the people present in congregational prayer, the more its reward. This is a statement of the Messenger of Allah (S) who said: “That which is greater (in number) is more beloved by Allah.”(5)

There is an interesting hadith pertaining to the virtue of congregational prayer, a part of which has been mentioned in treatises on practical laws {risalah al-‘amaliyyah}. The following is a translation of the whole hadith:

If there is one person {ma’mum} following the prayer leader {imam}, the reward of the prayer (compared to that which is done individually) is 150 times.

For two persons, the reward is 600 times.

For three, the reward is 1,200 times.

For four, the reward is 2,400 times.

For five, the reward is 4,800 times.

For six, the reward is 9,600 times.

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For seven, the reward is 19,200 times.

For eight, the reward is 36,400 times.

If the followers and the prayer leader are 10 in all, the reward of the prayer is 72,800.

But if the number of the persons praying exceeds 10, nobody knows its reward except God.(1)

It is mentioned in another hadith that God and the angels love one who loves congregational prayer.(2)

During the time of the Prophet (S) whenever the number of participants in congregational prayer was less, he would search for and inquire about the condition of individuals, saying: “Participation in the dawn {subh} and night {‘isha} prayers is the most difficult of all things for hypocrites.”(3)

The Holy Qur’an has also mentioned laziness and languidness at the time of prayer as one of the descriptions of the hypocrites.(4) Waking up early and attending congregational morning prayer while coming from a reasonable distance during the cold or warm season is a sign of sincerity in faith and love of God.

Attendance in congregational prayer is not confined to only one place. Wherever the person may be, it is better for him to find the congregational prayer, participate therein and encourage others to do the same.

Concerning the importance of congregation {jama‘ah}, the Messenger of Allah (S) said: “A single prayer in congregation is better than forty years of prayer at home.” He was asked: “Is it

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one day of prayer?” He said: “No, it is a single prayer.”(1)

And the Prophet (S) also said: “The rows of congregational prayer are like rows of angels on the fourth level of heaven.”(2)

The first congregational prayer to be held was under the leadership {imamah} of the Messenger of Allah (S) and with the participation of Hadhrat ‘Ali (‘a) and Ja‘far at-Tayyar (brother of Hadhrat ‘Ali). When Abu Talib saw his son ‘Ali (‘a) standing behind the Prophet (S) in prayer, he said to his other son, Ja‘far: “Go, follow the Prophet.” This congregation of three persons was held after the revelation of the verse, “Fa’sda‘ bima tu’mar” which issued the order of openly propagating Islam.(3)

The Messenger of Allah (S) has said: “If I pray the dawn prayer in congregation, it is more lovable for me than night vigil and worship till morning.”(1)

It is for these merits and rewards that if the number of persons praying exceeds 10, the reward of one rak‘ah cannot be written by the angels if all the skies were sheets of paper, the seas pens, and the trees ink.(2)

courage, power and hope.

Congregational prayer creates a sense of order and discipline, alignment, and time-consciousness.

It effaces the spirit of individualism, schism and isolation, while engendering a sense of struggle against arrogance and selfishness.

Congregational prayer teaches unity of expression, direction, objective, and leadership. And since the most pious, meritorious and knowledgeable person must be the one to lead the congregation, it is a kind of training and promotion of knowledge, piety and justice.

Congregational prayer gets rid of rancor, resentments and suspicions between individuals and elevates the level of knowledge, servitude and humility among those praying.

It is because of all these effects that congregational prayer has been much enjoined. Even when a blind man requested exemption from going to the mosque, the Prophet (S) said to him: “Tie a rope from your house to the mosque and with its help you will arrive at the mosque (and return home afterward).”(1) The Messenger of Allah (S) did not even permit blind men to abandon congregational prayer.(2)

On the contrary, the harsh treatment of those who do not give importance to congregational prayer is another sign of its importance.

It is stated in the hadiths that one should not give a woman in marriage to such people(3) nor introduce them to any body.(4)

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The imam of the congregation must be accepted by people; otherwise, the prayer will not be accepted by God.(1)

On the exegesis {tafsir} of this noble verse,

﴿ خُذُواْ زِینَتَکُمْ عِنْدَ کُلِّ مَسْجِدٍ ﴾

“Look to your adornment at every place of worship,”(2)

Imam as-Sadiq (‘a) said: “The adornment of a place of worship {masjid} is the worthy leader of the congregation.”(3)

Of course, wearing clean clothes, and applying perfume are also mentioned in some traditions as “the adornment of the place of worship”.

Imam al-Baqir (‘a) said: “The imam of the congregation must be from among the learned scholars.”(4)

The Messenger of Allah (S) said: “Anyone who stands in prayer behind a learned imam is like standing behind me and Hadhrat Ibrahim in prayer.”(5)

The imam of the congregation must take into account the weakest one among the congregation and he must not conduct a lengthy prayer.(6)

From this set of hadiths, the sensitive position of the leader of congregational prayer can be realized.

conditions which teach us to incline toward certain values to choose the best. Among these conditions are the following:

1. The one whose pronunciation and recital is better;

2. The one who is foremost in the migration {hijrah};

3. The one who has more knowledge of religion and is more learned;

4. The one who is older;

5. The one who is more familiar with the Qur’an;

6. The one who is more handsome and good-looking.(1)

7. The host has precedence over the guest in leading the congregation; and.

8. The permanent imam of the congregation has precedence over the one who is new to the mosque.

Among the merits, the issue of being more knowledgeable has been given the most emphasis. This state of being learned and knowledgeable is a condition and advantage in all cases pertaining to leadership and headship.

It is stated in a hadith, thus: “If someone is assuming the post of leadership in a congregation in which there is a person more knowledgeable than him, that congregation till the Day of Resurrection will be in a state of downfall and disgrace.”

Of course, as stated in a hadith earlier, the imam of the congregation must be accepted by the people. This acceptability is acquired through knowledge, purity, justness, humility, and good manners.

It must not be forgotten that sometimes, with the aim of striking a blow to Islam and the ‘ulama’, the enemies and hypocrites try to tarnish the image of a congregational leader through rumor,

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calumny and lies in order to isolate him. The vigilance of the people is the antidote to this satanic plot. One must not stand in a congregational prayer behind a person who has lost his popularity through transgression, sin and bad manners, but behind a person whose popularity might have diminished through the evil plots of enemies!

(Parliament) and the enactment of laws, the opinion of just jurists under the rubric of “Council of Guardians” {shura-ye negahban} is indispensable.

In legal questions, the granting and acceptance of rights must be done with the testimony of just individuals.

In penal issues, the implementation of Islamic hudud(1) and punishment of the iniquitous and guilty is possible if just individuals bear witness to their offences and crimes.

In economic matters, the public treasury must be in the hands of just individuals.

In socio-cultural affairs, the dissemination and airing of news must be done by just people, and the news spread by a transgressor {fasiq} should not be trusted, unless due investigation and inquiry has been carried out.

In military issues, the commander-in-chief must have leadership qualities, a requisite of which is justness.

Therefore, to be just is one of the key pillars of the political system in Islam. It is indispensable in the designation of social responsibilities, and the management of life’s affairs.

mahram {individuals whom he could marry}, his tongue from sin, and his hands from inequity.”(1)

In a hadith, the Messenger of Allah (S) describes a just and generous person in this manner: “He who does not commit inequity with people in his dealings, does not tell lies in his speech, and does not break his promises, is among those whose piety is perfect and whose sense of justice is manifest.”(2)

Imam as-Sadiq (‘a) was asked: “How can we identify the just person?” He said: “The just person is he who is modest and chaste; who does not draw himself toward sin in eating, speech and carnal desire; who shuns major sins such as adultery {zina}, usury {riba}, intoxicants, fleeing from jihad (which have all been explicitly forbidden by the Qur’an); and who does not desist from attending the congregation of Muslims except under justifiable circumstances. Such a person is just and it is unlawful for people to question his shortcomings and to malign him.”(3)

We read in another hadith, thus: “Be optimistic about the person who performs his five daily obligatory prayers in congregation and accept his testimony.”(4)

Perhaps, what the jurists are expressing as the “outward goodness” with respect to justness is that his presence in ceremonies and congregations of Muslims and his absence from centers of corruption and indecency persuade people to trust him, and in this manner he is recognized as a just and good person.

Regarding just women, Imam al-Baqir (‘a) says: “The fact that she observes the Islamic dress code {hijab} and belongs to a respectable family, obeys her husband, and shuns unscrupulous

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acts and unpleasant gestures shows that she is just {‘adil}.”(1)

In some traditions, transgressors {fasiqun} are identified as those who receive lashes in public because of their open abominable sins, or those who are known among the people for their wickedness and impiety, or those who are suspected of something bad.(2)

Of course, the justness of a person does not mean that he never commits sin throughout his life because this quality is only true with respect to the prophets {anbiya’} and infallible saints {awliya’} (‘a), but the fact that he has not been seen committing major sins is enough to regard him as just.

The fact should not remain unsaid that if a person does not consider himself just and even declares so to the people, but the people recognize him as just and pious, he can be the leader of congregational prayers and the people can follow him. If the people are inclined to follow him he must not refuse.(3)

If after the congregational prayer, it becomes known that the imam of the congregation is not a just person, the prayers performed by following him in the congregation are valid and there is no need to repeat them.(4)

congregational prayers. Some are really excused and their reasons are justifiable, but in most cases, invalid excuses are presented. A survey of such reasons and excuses is presented:

Some people are unaware of the rewards for attending congregational prayer.

On account of the unpleasant behavior of some worshippers in the mosque, some people do not give importance to congregational prayer.

There are some who take the bad behavior of the congregational prayer leader as the reason for not attending, considering it as contrary to the quality of justness required for an imam.

Some people refrain from participating in congregational prayer because of the difference of their political views with that of the imam on certain subjects, figures, etc.

Some individuals are deprived of great rewards for attending the congregational prayer owing to their socio-economic preoccupations and daily undertakings.

Some are discouraged because of the lukewarm treatment of the people in the mosque, and thus, they no longer go there.

There are those who associate the shortcomings of the imam’s kith and kin to him and thus, they do not accept him as imam.

Some people regard their participation in congregational prayer as contributing to the increasing popularity of the imam and thus, they refrain from doing so without substantiating the unjustness of the imam.

Out of arrogance, there are people who are not willing to participate in congregational prayer under the leadership of a young or poor person in spite of his being sincere, committed and meritorious.

There are also those who are lazy and self-indulgent, and in the acts of worship they are languid and indolent. They treat

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congregational prayer as a ‘burden’ instead of an ‘obligation’ and they seldom desist other works to join other Muslims in prayer.

Some individuals avoid the mosque because of the longevity of congregational prayer.

Some do not participate in congregational prayer because they do not like the guardians or caretakers of the mosque.

These are just some of the reasons why some people do not participate in congregational prayer.

As you must have observed, most of these reasons are unjustifiable excuses.

If the religious awareness and growth of people reaches the point where they set aside the abovementioned factors; and with sincerity and solidarity, sit together in well-ordered lines; pay attention to the great rewards of congregation; do not regard the imam’s bad gesture as inconsistent with his justness; not associate the sins of his relatives with him; and take into account the abundant blessings and positive effects of this “religious gathering”, a flourishing of the mosques will be observed, and the ‘thinness’ of congregational prayers will vanish.

Of course, the intellectual and moral competence of the imam, the warm and educational atmosphere of mosques, the worthy and respectful behavior with congregational prayer participants, particularly the youngsters and adolescents, could play an important role in attracting them to the mosque—the Muslims’ center of spirituality and unity. The involvement of the cultural, propagational, and educational officials of the country is also crucial in this context.

If coaches, teachers and parents themselves participate in congregational prayers, pray in the presence of their pupils and children, or go to the mosques, they will serve as an inspiration

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for them.

If only schools were built near the mosques, it would facilitate the pupils’ participation in congregational prayers.

Fourth: He does not intend to pass through his home town and stay there, or to stay at some place for 10 days or more, before he reaches a distance of eight farsakhs.

Fifth: He should not travel for haram activity and his travel must not be for the commission of sin.

Sixth: He should not be a nomad, who roam about in the deserts (and temporarily stay at places where they find food for themselves, and fodder and water for their animals, and again proceed to some other place after a few days halt).

Seventh: His profession should not be traveling (that is, his work involves traveling; or that traveling is the means of his subsistence, like the camel rider, driver, herdsman, and sailor).

Eighth: He should reach the limit of tarakhkhus,(1) that is, at a point beyond which traveling begins.

unless he migrates from there. The other place chosen by the person to stay permanently is regarded as his adopted hometown. If a person is living in two places, both places are considered as his watan. So long as the person has no intention of staying permanently in a certain place other than his hometown, that place cannot be treated as his watan unless, without the intention of staying there, the people consider it as his hometown, because of his long stay.

Anyone whose profession is traveling (such as drivers, pilots, etc.) or whose occupation is related to traveling, and as such is always traveling, he should perform his prayers in full.(1)

A traveler can offer either shortened or full prayers in four places:

(1) Masjid al- Haram (in Makkah);

(2) Masjid an-Nabi (in Medina);

(3) Masjid al-Kufah (in Kufah, Iraq); and

(4) The shrine of the Doyen of the Martyrs (‘a), and the mosque attached to it (in Karbala’, Iraq).(2)

In these places, in order to obtain more bounties, a traveler can offer his prayers in full.

Of course, the ladies who have to miss the daily prayers, or any other obligatory prayers, due to haydh(1) or nifas,(2) do not need to offer any qadha for them.

Anyone who has to offer qadha prayer should not abandon it totally though it is not obligatory to offer it immediately.

So long as man is alive, though he is excused from offering his prayers, another person cannot offer them afterward as qadha.

Qada prayer may be performed in congregation and it is not necessary for the participants in the congregation to say qadha prayer for an identical prayer. For example, one may say qadha prayer for the dawn {subh} prayer in the congregation for maghrib and ‘isha’ prayers, or vice versa.

The prayer that has not been offered in the past, should be performed in qadha in the same manner in terms of the number of rak‘ahs. For example, a person who is traveling should offer the qadha for a four-rak‘ah prayer in full. And if while traveling, a person misses his noon {zuhr} prayer, in his hometown he should offer its qadha in a shortened manner, i.e. in two rak‘ahs instead of four.(3)

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Regarding Friday congregational prayer, the Holy Qur’an says:

﴿ یَا أَیُّهَا ٱلَّذِینَ آمَنُواْ إِذَا نُودِیَ لِلصَّلوةِ مِنْ یَومِ ٱلْجُمْعَةِ فَاسْعَواْ إِلی ذِکْرِ اللهِ وَ ذَرُواْ ٱلْبَیعَ ﴾

“O ye who believe! When the call is made for prayer on Friday, hurry up toward the remembrance of Allah, and leave all business.”(1)

al-Jum‘ah after Surah al-Hamd and Surah al-Munafiqun in the second rak‘ah.

The Messenger of Allah (S) has said: “Through the Surah al-Jum‘ah, God has honored the believers.” Thus, as glad tidings for them, the Prophet (S) has made it his tradition {sunnah} to recite Surah al-Jum‘ah, and as a reproach to hypocrites, he has regarded it necessary to recite Surah al-Munafiqun.(1)

and sit together, without distinction of race and color. Whatever is present in a congregational prayer is far greater and stronger in the Friday congregational prayer—this weekly gathering of Muslims.

prayer which is a demonstration of the sociopolitical power of Islam must be made more splendid and substantial. The great and dear nation should keep this Islamic fortress as majestic and splendid as possible so that by its blessing, plots of traitors and intrigues of corruptors would be thwarted.”(1)

takbir, qunut is required.

Because of the peculiar spirituality it possesses, the ‘Id al-Fitr prayer makes hearts aware of God and creates a state of repentance, followed by asking for forgiveness. It is recommended {mustahabb} for a person to take a bath, recite a particular supplication and pray in an open space.

Imam ar-Rida (‘a) says: “God has made this day as a day of festivity so that the Muslims can gather together and glorify Him for His blessings and favors. Thus, this day is a day of festivity, of fraternal gathering, alms-giving, spiritual delight, and benediction.”(1)

In this noble hadith, the philosophy of the prayer and festivity {‘id} has been stated under the following headings:

(1) fraternal gathering;

(2) alms-giving and attending to the poor;

(3) dutifully inclining toward God; and

(4) humbly entreating the Lord.

All of these refer to the spiritual and mystical dimension of the said prayer and religious rites, as well as the social effects and benefits which the people obtain. By giving their zakat al-fitr,(2) the people provide sustenance to the poor and needy. In another dimension, attention is diverted toward the deprived ones, ‘Id al-Fitr is regarded as the “feast of the poor”.

In addition to sociopolitical effects of this glorious annual gathering, it is a symbol of the power and glory of the Muslim

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ummah.(1)

the prayer reminds us of the gathering in the Presence of God on the Day of Resurrection. Your returning home after the prayer is reminiscent of your return to your dwelling, either in paradise or hell.”(1)

On a certain ‘Id al-Fitr, Imam al-Mujtaba (‘a) came across some people who were busy laughing and playing. The Imam (‘a) said to his companions: “God has made Ramadhan as a ground to compete in obtaining His mercy and pleasure. Some are ahead while others are left behind. What is sorrowful is that on this day of reward, the latter are busy laughing and playing.”(2)

which is a day of festivity for the Muslims and a source of nobility and pride for the Prophet and his descendants (‘a), we beseech God to send salutations to Muhammad and his progeny (‘a) and to benefit from His blessings and good things.

The statement made in this supplication is the most comprehensive request that may be asked from God. We request the following from God:

O God! Include me in whatever goodness You bestowed on this day upon Muhammad and his progeny.

And also take away from me whatever evil You took away from Muhammad and his progeny.

O God! I ask You for the best of things which Your righteous servants have asked of You.

And I seek refuge in You from whatever evil Your righteous servants have sought refuge in You!

could see their rights in the hands of others!”(1)

And which state of being oppressed is graver for the infallible progeny than the fact that even the Islamic festivities are sorrowful for them, as they remind them of the usurpation of their rights and the deviation of the leadership of society!

would perhaps take advantage of such an event to draw attention toward themselves. They would analyze and interpret even the natural happenings for their selfish desires.

Imam as-Sadiq (‘a) narrated that his father said: “Earthquakes, solar and lunar eclipses, strong and dreadful winds, are among the signs of the Day of Resurrection. Whenever you happen to witness them, think of the Day of Resurrection, seek refuge in mosques, and stand in prayer.”(1)

This narration also draws people’s attention from nature to the Lord of nature, and in the end, this ‘God-centeredness’ is completed through prayer.

4. If natural phenomenon for which Salat al-Ayat is obligatory (such as an earthquake, etc.) happens in a certain city, it is obligatory upon the inhabitants of that place to offer the said prayer but those in the other places are not obliged.

5. It does not make any difference whether a total or partial eclipse takes place. In both cases, Salat al-Ayat is obligatory.

After the first takbir, “Ashhadu an la ilaha illallah wa anna Muhammadan rasulullah” {I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah} is recited.

After the second takbir, “Allahumma salli ‘ala Muhammad wa ali Muhammad” {O Allah! Send blessings on Muhammad and the progeny of Muhammad} is recited.

After the third takbir, “Allahumma ’ghfir li’l-mu’minina wa’l-mu’minat” {O Allah! Forgive the believing men and women} is recited.

After the fourth takbir, “Allahumma ’ghfir li-hadha (or li-hadhihi) al-mayyit” {O Allah! Forgive this dead (male or female as the case may be)} is recited.

After the fifth takbir, the prayer is finished.

The person praying for the dead body must face the qiblah and place the corpse in the lying position in front of him in such a manner that the head of the dead body is on the right side of the one praying while the feet are on his left side.

The person praying must not be far from the corpse, but if the prayer is in congregation, there is no problem if others are far from the dead body, provided the connection between those who are praying is maintained.

If the prayer for the dead Muslim is not offered (intentionally or out of forgetfulness), or it is found out later that the prayer offered was invalid, it must be offered near his grave after the burial.(1)

prayer for rain.

This is also a lesson in monotheism, and paying attention to the divine power and mercy, because at the time of draught, famine and water scarcity, nobody can be of help. It is only God who can shower His mercy on the people by sending the dark clouds. God says:

﴿ قُلْ أَرَأَیْتُمْ إِنْ أَصْبَحَ مائکُمْ غَوْرًا فَمَنْ یَأْتیکُمْ بِماءٍ مَعینٍ ﴾

“Say, ‘Tell me, should your water sink down {into the ground}, who will bring you running water?’”(1)

The scarcity of water and lack of rain in a place is a sign of divine wrath and sometimes due to the sins committed by the people in society. So, attention to God, weeping, beseeching, repenting with humility might be accepted by God and the scarcity of water removed. The prayer for rain is meant to earn the mercy of God.

According to hadiths, besides those mentioned already, prevalence of sins, denial of blessings, obstruction of rights, hoarding, oppression and deception, abandonment of the enjoining of good and the forbidding of evil, non-payment of zakat, are sometimes the reason for the absence of rain.(1)

It is narrated in a hadith that Hadhrat Sulayman (‘a) along with his companions was going out in order to pray for rain. He came across an ant that lifted one of its feet toward the sky, pleading: “O God! We are Your weak creatures and we are not independent of Your provision. So, on account of the sins of the Children of Adam, do not bring us to perdition.”

Hadhrat Sulayman (‘a) said to his companions: “Go back! Indeed, because of the supplication of others, you shall be satiated!”(2)

So, one must not be arrogant. Sometimes, because of the request of an ant, God will send down His mercy to His servants. At times, He hears the supplication of even an unbeliever, such as Pharaoh, and shower abundant rain. It is stated in a hadith from Imam as-Sadiq (‘a) that the companions of Pharaoh talked about the lowering of water level of the Nile River in his presence, expressing that “This will end in our perdition.”

Pharaoh asked them to return that day. When the night arrived, he went to the middle of the Nile and raised his hands toward the sky and said: “O God! You are aware that I know that except You, no one can bring down water. So, give water to us.” The following morning, the Nile River was overflowing with water.(3)

ایمنی دیدند و نا ایمن شدنددوستی کردم، مرا دشمن شدند

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