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Adabus Salaat The Disciplines of the Prayer

by Imam Roohullah al-Musawi al-Khomeini

Published by:The Institute for Compilation

and Publication of Imam Khomeini's works

Download Islamic Books:www!asin"ediacom

Adabus SalatThe Disciplines of the Prayer

by Imam Roohullah al-Musawi al-Khomeini

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Table Of Contents

#$% & Translators' Introduction#$ & Introduction b( Sa((id )asan Khomeini#$* & Dedications#%$ & Author's Preface#%+ & Preface

02 - DI!"#$R!% #&%Concernin, the Disciplines -hich Are .ecessar( in All States of theSalat/or 0ather in All -orships and 0ituals

028 - Chapter One

Cordial disciplines032 - Chapter Two

The Sta,es of the Stations of the People of Suluk035 - Chapter Three

Concernin, submissi1eness 2khushu3040 - Chapter Four

Tran4uillit(044 - Chapter Five

Protectin, the -orships from Satan's Intrusion048 - Chapter Six

5n 6i1acit( and Cheerfulness054 - Chapter Seven

5n Informin, the )eart058 - Chapter Eight

5n the Presence of )eart065 - Chapter Nine

)adiths Concernin, the Presence of )eart069 - Chapter Ten

5n Callin, to Ac4uirin, the Presence of )eart03 - Chapter E!even

5n Curin, the -anderin, Ima,ination0 - Chapter Twe!ve78plainin, that 9o1in, this -orld Causes Distraction of the "indCompletion

#+ & 5n Turnin, The Soul Awa( ;rom The -orld0' - DI!"#$R!% T(#

5n the Preliminaries of the Salat and Some of its Cordial Disciplines

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085 - O"#e$tive One ------------------------------------------------------------------& 5n Purification

085 - Chapter One

5n Purification in


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%44 - O"#e$tive Four -----------------------------------------------------------------& 5n the Cordial Disciplines of the Time

%44 - Chapter One

Times of Salat

%48 - Chapter Two5n -atchin, 51er the Time

%52 - O"#e$tive Five ------------------------------------------------------------------& 5n Some Disciplines Concernin, 5rientation

%52 - Chapter One

5n the "essen,ership Impl(in, Testif(in, to the

%89 - Chapter One

The


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5n the Secret of the .i(ah 2Intention3

%99 - Chapter One

The Truth of the .i(ah in -orship204 - Chapter TwoSincerit(

208 - Chapter ThreeA Brief Account on Some Sta,es of Sincerit( To ;it -ithinThese Papers2%% - Chapter Four0efutin, a


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283 - Chapter Three

5n the ;our Pillars of Isti'adhah290 - Chapter Four

5n Some Disciplines of .amin, 2tasmi(ah329 - Chapter FiveA Brief 78e,esis of the Blessed Surah of al&)amd and Some Disciplines

of Praisin, and 0ecitation36 - Chapter Six

Some 78e,esis on the Blessed Surah of at&Tauhid

38 - Chapter Seven

Some Comments on the Blessed Surah of al&?adr as "uchas Suits these Papers

420 - SECT&ON F&,E

Some Disciplines and Secrets of the 0uku

420 - Chapter One

5n the Takbir before the 0uku422 - Chapter Two

Concernin, the Disciplines of Bowin, in 0uku424 - Chapter Three

The ruku of the salat of the "essen,er's mira426 - Chapter Four

Delicacies and secrets of the ruku/ suud and their cordialdisciplines428 - Chapter Five

Concernin, 0aisin, the )ead from the 0uku

429 - SECT&ON S&A Brief 78planation of the Secrets and Disciplines of the Suud

429 - Chapter One


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=of the Prophet>439 - Chapter Two

The disciplines of tashahhud

442 - SECT&ON E&.(T5n The Disciplines of the Salam

% & Chapter OneState of the musalli durin, sa(in, the salam/ and the condition for thesalam to be truthful

444 - Chapter Two

Concernin, the meanin, and the secret of the salam in thesalat/ and its disciplines

44 - CONC/*S&ON OF T(E OO1Concernin, Some Disciplines of the Inside and 5utside of the Salat

44 - Chapter One

The secrets and the cordial disciplines of the four tasbihs45% - Chapter Two

Concernin, the Cordial Disciplines of the ?unut455 - Chapter Three

After&the&Salat In1ocation

459 -Conclusion and In1ocation =Du'a'>

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Tran!ator &ntrou$tion

&n the Nae o 7!!ah

The Disciplines of the Salat =The Islamic Pra(er>/ whichwas finished on "onda(/ the %nd of 0abi'uth&thani/ $+$9) 29unar )iri !ear3 =+#th of ;arwardin/ $+%$ S)2Solar )iri (ear3>/ is a detailed e8planation of the Salat'sstrict disciplines and moral secrets Three (ears beforethe writin, of this work/ the Imam =S> 2salamullahi 'ala(hE ma( Allah's peace be upon him3 had written a bookunder the title: The Secret of the Salat/ which contained

the same concepts/ but it was concise and in the terms ofthe elect ,nostics 2$3 .e1ertheless/ the late Imam/belie1in, that more people should benefit from thesubects of the book/ set upon writin, this book in asimpler lan,ua,e )e sa(s:

@Before this/ I prepared a paper in which I wrote on thesecrets of the Salat as much as was feasible But as it

was not suitable for the common people/ I decided towrite parts of the cordial disciplines of this spiritualascension/ so that m( brothers in faith ma( ha1e aremembrance/ and m( hard heart ma( be affected b( it@

;ormerl(/ the folds 2matawi3 of the book Adabus Salat/with e8planations and re1isions/ had been publishedunder the title: ;l(in, in the )ea1enl( Kin,dom Then thebook itself was published The former editions/ howe1er/

were not a,reeable/ for some reasons 5ne of the

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reasons mi,ht probabl( ha1e been the lack of amanuscript Therefore/ The Institute for Compilation andPublication of Imam Khomeini's -orks set forth to publishthis work/ with complete precision/ faithfulness/ andreference to the a1ailable copies/ and collatin, them with

the ori,inal "S =manuscript> cop( which is within thereach of this Institute

The book includes two prefaces/ which the Imam wrote in$++ S)/ dedicatin, this work to his respected son/)uatul Islam wal "uslimin/ )a Sa((id AhmadKhomeini/ and to "rs ;atimah Tabataba'i =wife of )aSa((id Ahmad Khomeini>

This edition is accompanied b( footnotes ande8planations/ in which the sources and the references ofthe hadiths and statements are stated/ and the Arabicte8ts are translated All these mar,inations &e8cept a few

which the Imam himself had written down and aremarked b( an asterisk =F> =in the Persian cop(> &as wellas the different inde8es of the book/ ha1e been preparedand arran,ed b( this Institute 2%3

Certain Islamic and ,nostic terms ha1e been printed initalics or in black =beside the titles of the books> Some ofthese terms ha1e been e8plained in 7n,lish in the are accompanied with the photostatic cop( of

the complete "S =manuscript> to be sent to the librariesand those interested in keepin, specimens of the Imam'shandwritten works 5ther copies include onl( a printedsample of the "S-e cordiall( thank the mana,ement and the staff of Thescientific and 7ducational publishin, Co for the help the(accorded us

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Sendin, our ,reetin,s to the late Imam/ we pra( Allah/the


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&ntrou$tion " Sai (aan 1hoeiniSurel( the ,reatest characteristic of Imam Khomeini isthat he was a


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Conse4uentl(/ the thinkers of the world and the well&1ersed politicians admit that =Imam> Khomeini was moreof a reli,ious leader than a politician/ and he wasen,a,ed more in carr(in, out Allah's 1erdicts than in

rulin, on the basis of politics

5nl( from this an,le one ma( be able to cast a ,lance atthe world&enli,htenin, sun of the 0e1olution and ,etac4uainted with his personalit(/ and onl( with such a1iew in mind one ma( comprehend the depth of thise8pression in his will/ where he sa(s: @ -ith a calmsoul/ a confident heart/ a cheerful spirit and a conscience

full of hope in Allah's fa1our/ I take lea1e from m( sistersand brothers to tra1el to the eternal abode @ Peacebe upon him the da( he was born/ the da( he dies andthe da( he shall be raised up ali1e

The book which is before (ou co1ers a part of ImamKhomeini's looks into the 1alle( of theoretical ,nosticismIt is dedicated b( that ,odl( man to his efficient and,nostic son/ the late )uatul Islam wal "uslimin )aSa((id Ahmad Khomeini/ who/ with a clear heart and apure soul/ spent his life walkin, alon, practical,nosticism/ and who tried hard to carr( out all the moralinstructions of the Imam It is dedicated to his dau,hter&in&law/ too .ow that the pen has inscribed the names ofsuch ,reat men/ I feel ashamed of ha1in, m( feeblefin,ers scribble an introduction to such a ,reat book b(such a ,reat man I re4uest the people of knowled,e/

research and readin,s to pardon me/ and to e8tend theirhelpin, hands to me/ who am lost on the road/ tremblin,upon m(self like the lea1es of a willowG At the end/ Ire,ard it necessar( to offer m( thanks to the respected)ead of the International Affairs Department of theInstitute for Compilation and Publication of ImamKhomeini's -orks/ his collea,ues and the honourabletranslators who ha1e translated this and other books of

the Imam I re4uest all the translators in the countr( andthose familiar with translatin, the ,nostic works to assist

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this Institute in betterin, such translations/ since such animportant 4uestion cannot be handled without theircooperation and heart&felt s(mpath(

Sa((id )asan Khomeini

ei$ation

ii!!ahir )ahanir )ahi&n the Nae o 7!!ah: The enei$ent: The ;er$iu!

I dedicate Adabus Salat &the book from which I had nobenefit e8cept re,ret because of m( failure andne,li,ence of the da(s durin, which I could ha1e made

m(self/ and e8cept contrition and remorse durin, old a,e/bein, empt(&handed/ with a hea1( burden/ and a lon,wa( to ,o/ with a lame le,/ while the call of departure ise1er resoundin, in m( ears &to m( dear son/ Ahmad )eis in the prime of life/ and thus/ he ma(/ insha' allah ta'ala=if Allah/ the 78alted/ wills>/ a1ail himself of its contents/

which are taken from the


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5 m( sonG )asten to comprehend (ourself/ which isfermented in @the di1ine disposition@ 2fitratullah3 Sa1e(ourself from the ruinin, whirlpool of the formidable

wa1es of self&conceit and selfishness because of their bein, Allah's creatures

The ,reat prophets and the close friends@ 2awli(a3 ofAllah/ despite their dail( works like others/ were ne1er on,ood terms with the world/ because the( worked withAllah and for Allah The 9ast "essen,er ma( Allah blesshim and his household and ,i1e them peace is 4uoted toha1e said: @"( heart is sometimes co1ered =as if withunmindfulness>/ so I ask for,i1eness from Allah se1ent(times e1er( da(@ 2+3 )e probabl( re,arded discernin,Allah in multiplicit( as opacit( with respect to Allah

5 m( sonG Prepare (ourself/ after me/ to face unkindnessfrom those who will burden (ou with the worries the( hadon m( part If (ou settle (our accounts with Allah andtake refu,e in rememberin, )im/ (ou need not fear an(creature/ as the reckonin, of creatures is transitor(/ whilethe reckonin, before Allah is eternal

"( sonG After me (ou ma( recei1e an offer for ser1ice If(ou intend to ser1e the Islamic 0epublic and dear Islam/then do not refuse it But if (our intention is &Allah forbidG &to ser1e (our sensual desires or to satisf( (our passions/eschew it/ for the worldl( positions are too tri1ial todeser1e perishin, (ourself for their sake

5 AllahG "ake Ahmad/ his offsprin, and famil(/ who are

of (our ser1ants and of the offsprin, of the )ol("essen,er/ happ( in this world and in the )ereafter/ and

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cut off the hands of the accursed Satan/ so that he ma(not hurt themG

O 7!!ah< 'e are wea=: una"!e an !agging "ehin the$aravan o the evotee on the roa to ou> O 7!!ah O 7!!ah< Treat u with ?our gra$ean o not treat u with ?our #uti$e> @ea$e "e upon

the righteou ervant o 7!!ah>

2. Rabi/ul awwal )10' 2' *dhar ).+.Roohullah al-Musawi al-Khomeini

&n the Nae o 7!!ah: the enei$ent: the ;er$iu!

*las My life has passed in 3ain4oaded with sins with no de3otional 5ain6

Tomorrow when I am brou5ht to the !cene of7ud5ement

They will say that repentance chance did not remain8

The book Adabus&Salat/ which I present to m( deardau,hter =in&law>/ ;ati 23/ whom ma( Allah make one ofthe musallim =salat performers>/ was finished more thanfort( (ears a,o A few (ears before that/ I had completedthe book of Asrarus&Salat =The Secrets of the Salat>;rom that time till now more than fort( (ears ha1eelapsed/ while I ha1e neither percei1ed the secrets of the

Salat nor applied its disciplines/ for @ percei1in, @ is otherthan @concei1in,@/ and @formin,@ is different from@performin,@ These books are as a proof 2huat3 from the9ord on this poor ser1ant I take refu,e in Allah frombein, amon, those referred to b( these back&breakin,noble a(ahs =?ur'anic 1erses>: @# (ou who belie1e/ wh(do (ou sa( what (ou do not doH It is most detested in thesi,ht of Allah that (ou sa( what (ou do not do@ =Surah$:%&+> I ha1e no refu,e but )is 1ast merc(

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5 m( dau,hter/ I hope (ou will be successful in appl(in,the disciplines of this ,rand di1ine ascension/ and be,uided b( this di1ine Bura4 =the Prophet's hea1enl(horse> throu,h a mi,ration from the dark room of the selfto Allah I entrust (ou to Allah's custod( lest readin,

these papers should increase (our sensual lon,in,s/ ormake (ou &like the writer &a pla(thin, in Satan's hands

Dear dau,hter/ althou,h I found in (ou/ thank Allah/ sucha spiritual fineness that I hope (ou will be ,uided b(Allah/ the and the statements of the people ofknowled,e/ and to make use of (our delicate .rant

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Fati BFatiah an 7ha our aitan$e to erveD?our ervant: an !et the attain to happine>

(as-!alam2nd of !afar al-Mu9affar )10'

Ruhullah al-Musawi al-Khomeini

.otes:2+3 "ustadrakul -asail/ @Book of As&Salat@/ chs on@In1ocations@/ ch %%/ %$ hadith .o$23 ;atimah Tabataba'i/ wife of )uatul Islam wal"uslimin )a Sa((id Ahmad Khomeini

7uthor @rea$e

&n the Nae o 7!!ah: the enei$ent: the ;er$iu!

Praise be to Allah/ the 9ord of the worlds/ and ma( Allahsend blessin, onto "uhammad and his pure pro,en(/and ma( )is curse be upon all their enemies/ from nowtill the rise of the Da( of ud,ement

5 AllahG 5ur steps of tra1ellin, are too short to reach!our Sacred Court/ and our demandin, hand is unable totouch !our Skirt of Intimac( The 1eils of desire and

ne,li,ence ha1e blocked our insi,ht from !our BeautifulBeaut(/ and the hea1( curtains of lo1in, this world andde1ilr( ha1e secluded our hearts from attendin, to the


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!ou ma( li,ht our hearts/ and for !our unseen firebrandwith which !ou ma( take us into rapture

5 AllahG


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@rea$e

Know that for the salat/ beside its form/ there is ameanin,/ and apart from its e8terior it has an interiorJ andas the e8terior has its disciplines/ ne,lectin, which wouldrender the outer form of the salat in1alid or incomplete/likewise its interior has cordial spiritual disciplines/ne,lectin, which would render the spiritual salat in1alidor incompleteJ whereas obser1in, them would inspire thesalat with a hea1enl( spirit It would be possible that afterpa(in, attention to and obser1in, the cordial innerdisciplines/ the musalli would ha1e a share of the di1inesecret of the salat of the @people of knowled,e and of

hearts@ &the salat which is the deli,ht of the people ofsuluk 2*3 and the realit( of the mi'ra =ascension> to thepro8imit( of the Belo1ed 23Besides what was ust saidabout the salat's interior and unseen di1ine ima,es/ andin addition to its bein, in conformit( with a kind of proofand the obser1ations of the people of suluk andasceticism/ there are man( a(ahs and narrati1es/ in,eneral and particular/ which denote that/ too/ and we

shall bless the followin, pa,es b( relatin, some of them

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Amon, them is the sa(in, of Allah/ the "ost )i,h:@5n the da( when e1er( soul shall find present what ithas done of ,ood and what it has done of e1il/ it shall

wish that there were a lon, duration of time between itand that 2da(3 @@ 23 This noble a(ah sa(s that

e1er(bod( will see his ,ood and bad deeds present andhe will discern their unseen inner ima,es In anothera(ah )e sa(s: @ and the( shall find present what the(ha1e done/@ 2$#3 and: @So/ he who has done an atom's

wei,ht of ,ood shall see it /@ 2$$3which means that thesoul shall see its deeds

As re,ards the noble hadiths in this respect/ the( are too

man( to be contained in these pa,es So/ it suffices tostate a few of themAmon, them/ in the -asa'il/ 4uotin, Imam as Sadi4 =AS>/it is said: @-hoe1er performed the obli,ator( salats at thebe,innin, of their times and obser1ed their restrictions/the an,el would raise them/ white and pure/ to hea1en/and the salat would sa( =to the performer>: @"a( Allahpreser1e (ou as (ou preser1ed me and entrusted me to a,enerous an,el' But whoe1er performed them after theirtimes/ with no e8cuse/ and did not obser1e theirrestrictions/ the an,el would raise them/ black and dark/

while the salat shoutin, at the performer:@ !ou ha1e lostme/ ma( Allah lose (ou/ and ma( )e not care for (ou as(ou did not care for me'@ 2$%3

It denotes that the salat is raised b( Allah's an,els tohea1en/ white and pure/ when it is performed at the start

of its time and its disciplines are obser1ed In this case itin1okes ,ood for the musalliJ or it will be dark and black ifit is dela(ed/ without a reasonable cause/ and itsdisciplines are ne,lected/ in which case it will curse himThis hadith/ besides denotin, the fact which is hea1enl(unseen ima,es/ it also denotes that the( are ali1e/ ase1idenced b( a(ahs and narrati1es Allah/ the "ost )i,h/sa(s: @ and the ne8t abode/ most surel(/ is the life @/

2$+3There are man( hadiths to the same effect/ relatin,which would len,then the subect

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Imam as&Sadi4 =AS> is 4uoted to ha1e said: @-hen abelie1in, ser1ant is put into his ,ra1e/ the salat stands onhis ri,ht and the Lakat on his left/ his ,ood deeds standshadowin, o1er him and forbearance stands aside

-hen the two an,els in char,e of interro,ation enter the,ra1e/ forbearance tells the salat/ the Lakat and ,ooddeeds: '!ou are to help (our friend If (ou felt unable/ I

would be with him' 2$3This noble hadith is related in thenoble al&Kafi throu,h two channels Sha(kh as&Sadu4=ma( Allah ha1e merc( upon him> has related this hadithin Thawabul A'mal It speaks clearl( of the unseenima,es of the barLakh/ and their life and common sense

The hadiths about the hea1enl( ima,es of the ?ur'an andof the salat are numerous-ith re,ard to what has been said that the salat andother forms of worship ha1e/ besides their outwarddisciplines/ other inward disciplines without which thesalat would be incomplete or e1en unacceptable b( Allah/the followin, pa,es will numerate and state those cordial=inward> disciplines/ insha'allah =if Allah wills>-hat one should know/ howe1er/ in this sta,e/ is that tosatisf( oneself with the appearance and outer form of thesalat/ and to be depri1ed of its blessin,s and innerperfections which brin, about eternal happiness/ orrather/ brin, one to the pro8imit( of the 9ord of "i,ht/and set up the ladder of ascent to the sta,e of meetin,the Absolute Belo1ed/ &the Mltimate 2$3 &is one of thehea1ier losses/ as it will be &after lea1in, this world andenterin, the reckonin, =da(> of Allah &the cause of so,reat re,rets that our minds are incapable ofcomprehendin, them As lon, as we are enwrapped inthe 1eils of this world/ and li1e in the co1ers of nature/ wecannot ha1e knowled,e of the other world/ and cannotkeep warm b( a remote fire -hat re,ret/ remorse and

loss can be ,reater than that after fort( or fift( (ears oftoilin, for the sake of attainin, a thin, which is the means

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of man's perfection and happiness/ and the remed( forthe pains of the cordial deficiencies/ and it is/ in fact/ theima,e of the human perfection/ we cannot be spirituall(benefited b( it/ and rather/ it becomes the cause oftarnishin, the heart and brin,s dark 1eils/ and what is the

pleasure of the "essen,er =SA> causes the weakness ofour insi,ht: @ Alas for me/ for what I fell short of m(dut( to Allah @ 2$3So/ dear/ tuck up the skirt of aspiration/ e8tend the handof demand/ bear e1er( labour and hardship in order toreform (our affairs and ac4uire the spiritual conditions ofthe salat of the people of knowled,e/ and make use ofthis di1ine mi8ture 2ma'un3/ which is prepared with the

complete understandin, 2kashf3 of "uhammad =SA> forthe sake of soothin, all the pains and deficiencies of thesoulsSince it is still not too late/ tr( to break camp and lea1ethis dun,eon of darkness/ re,ret and remorse/ this deeppit that is far awa( from the hol( presence of the 9ord/the 78alted and "ost )i,h 0elease (ourself and tr( toreach the ascension 2mi'ra3 of union 2wisal3 and thepro8imit( of perfection

BewareG if this means was lost/ other means would fail: @Ifit was accepted/ other deeds would be accepted/ and if it

was reected/ other deeds would be reected/ too@ 2$*3

-e shall e8plain/ as much as possible and necessar(/the inner disciplines of this spiritual suluk/ so thatsomeone of the people of faith ma( ha1e a share of it

This mi,ht as well be a cause for the di1ine merc( andthe unseen care to be bestowed upon me/ la,,in, as Iam in the wa( to happiness and humanit(/ and chained inthe prison of nature and selfishness Surel( Allah is thePatron of ,enerosit( and care

.otes:23 @"unaat&i Sha'bani(ah@/ Biharul Anwar/ 1ol $/ p

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23 )e refers to the book Sirrus' Salat ="i'raus&Salikin waSalatul arifin> The author =ma( Allah sanctif( hishonourable tomb/ at its be,innin,/ after the praisin,=Allah>/ blessin, =the Prophet> and in1okin,/ has written:@.ow then/ I/ the bewildered in the 1alle( of perple8it(

and i,norance/ and tied to the wishes of l&ness ande,oism/ indul,ed in the into8icatin, selfness ande,otism/ knowin, nothin, of the spiritual stations and thekin,dom of e8istence/ ha1e sincerel( decided to writeabout some of the spiritual stations of the ,reat ,uardiansin this spiritual suluk and mi'ra of faith @)e has finishedthe said honourable book on the %$st of 0abi'uth Thani/$+ 9) =$ Khurdad/ $+$ S)>

2*3 It hints at some narrati1es/ includin, one from the"essen,er of Allah =SA> sa(in, that: @"( deli,ht hasbeen placed in the salat@ ;uru' ul Kafi/ 1ol / p +%$/@Book of "arria,e@/ ch on @9o1in, -omen@/ hadith .o*23 It refers to a narrati1e from the "essen,er of Allah=SA> sa(in,: @The salat is the mi'ra of the belie1er@/I'ti4adat/ b( the late 'allamah al&"alisi/ p %23 Surah Al&i' Imran: +#2$#3 Surah Kahf: 2$$3 Surah NilLal: *2$%3 -asail ush&Shi'ah/ 1ol +/ p # Kitabus&Salat/ chson @Times@ ch +/ hadith/ $* =with a sli,ht difference >2$+3 Surah 'Ankabut: 2$3 'Msul ul Kafi/ 1ol +/ p $+/ @Book of Belief andDisbelief'/ ch on @;orbearance@/ hadith/ ThawabulA'mal/ p %#+ Thawabul&Salat waL&Nakat wal&Birr was&Sabr/ hadith/ $

2$3 0efer to footnote .o*2$3 Surah aL&Numar: 2$*3 ;alahus Sa'il/ p $%*/ 4uotin, "an la !ahduruhul;a4ih/ in which the %% te8t is: @The first thin, about

which the ser1ant is 4uestioned is the salat/ if it wasaccepted his other =worshippin,> acts would be accepted/and if it was returned to him/ his other acts would bereturned to him =too>@ 1ol $ @The "erit of the Salat@/ ch

+#/ hadith

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DISCOURSE ONE

Concerning the Disciplines Which Are Necessary in AllStates of the Salat, or Rather in All Worships and Rituals

Coria! i$ip!ine

5ne of the cordial disciplines of the worships and thespiritual duties of the tra1eler alon, the path to the)ereafter is pa(in, attention to the "i,ht of the 9ord andto the humilit( of ser1itude It is one of the importantsta,es for the salik =tra1eler> The stren,th of e1er(bod('ssuluk =ourne(> is in proportion to the stren,th of this

attention/ or rather the perfection or the imperfection ofhumanit( is connected to the perfection or imperfection ofthis matter The more one is o1erwhelmed b( e,oism/e,otism/ self&conceit and selfishness/ the farther he willbe from the human perfection and from the nearness ofthe presence of Allah The 1eil of self&conceit ande,otism is thicker and darker than all other 1eils To tearopen this 1eil is more difficult than tearin, all other 1eils/and tearin, it is a preparator( step to tearin, other 1eils

In fact/ tearin, off this 1eil is the master ke( for the

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in1isible/ the 1isible and the ,reat door of the ascent tothe perfect spiritualit( As lon, as man has his e(es onhis own self/ his ima,ined beaut( and perfection/ he willbe 1eiled and discarded from the absolute beaut( andpure perfection The first condition for tra1ellin, to Allah is

to lea1e this house Actuall(/ it is the criterion for thestru,,le between ri,ht and wron, So/ e1er( salik/ whotra1els with the steps of selfishness and self&conceit/ andis wrapped in the 1eils of e,otism/ his sufferin,s would bein 1ain and his ourne( would not be to Allah/ it wouldrather be to his self: @The mother of the idols is the idol of(our self' 2$3

Allah/ the "ost )i,h/ sa(s: @And whoe1er 9ea1es hishouse mi,ratin, to Allah and )is "essen,er/ and thendeath o1ertakes him/ his reward is/ indeed/ with Allah/@2$3The formal mi,ration/ or the form of mi,ration/ is thecorporeal mi,ration from the formal house to the ka'bahor to the shrines of the hol( men 2awli(a'3 =AS>/ but thespiritual mi,ration is the ,oin, out of the house of thesoul and the house of this world to Allah and )is"essen,er To mi,rate to the "essen,er and the,uardian 2wali(3 is also a mi,ration to Allah As lon, asone's soul has an inclination to oneself and to e,otism/ itis not ourne(in, And so lon, as there are residues of I&ness in the salik's e(es/ and as lon, as the walls of hisown town and the adhan announcin, selfishness ha1enot (et disappeared/ he is re,arded present/ not atra1eler or an emi,rantIt is stated in "isbahush&shari'ah that Imam as Sadi4

=AS> said: @Ser1itude is a ,em whose core is 9ordship2rububi(at3 -hate1er is lost of ser1itude is found in the9ordship/ and whate1er is hidden of 9ordship is obtainedb( ser1itude@ 2%#3The one who tra1els on the foot of ser1itude/ and burnshis forehead with the brand of the humilit( of serfdom/ willreach the 9ordship The wa( of attainin, tothe facts of 9ordship is ourne(in, alon, the footsteps of

ser1itude/ and what is lost of ser1itude because ofe,oism and e,otism/ can be reco1ered under the shadow

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of the 9ordship's patrona,e/ until he reaches a sta,e inwhich the )a44 =Allah>/ the "ost )i,h/ will become hisears =hearin,>/ e(es =seein,>/ hands and le,s/ as isstated in the true and well&known hadith accepted b( thetwo sects 2%$3

-hen the salik forsook his conducts 2tasarrufat3 andcompletel( submitted the kin,dom of his e8istence toAllah/ lea1in, the house to its 5wner/ and perishin, inthe 9ordship/ the 5wner of the house

would )imself mana,e the affairs Thus his conducts2tasarrufat3 would become di1ine/ and his e(es would bedi1ine and he would see with the )a44's =Allah's> e(es/his ears would become di1ine and he would hear with the

)a44's =Allah's> ears The more complete the lordship ofthe soul and the more its ,lor( be cherished/ the more/ inthe same proportion/ the 9ordshipdecreases and becomes incomplete =in the salik'skin,dom of e8istence>/ because these two stand face toface: @This world and the ne8t are like the two wi1es of aman@2%%3Thus/ the salik to Allah has to reco,niLe his state ofhumilit(/ and to place the humilit( of ser1itude and the


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positions of humanit(/ of which no one has an( sharee8cept the most perfect of the creatures of Allah/"uhammad =SA> at the top/ followed b( the perfect walis=the The others are limpin, in ser1itude/ andtheir worshippin, and ser1itude are endued with causes/

onl( with the steps of ser1itude one can reach the realabsolute mi'ra That is wh( the noble a(ah sa(s:@9ordship that carried that hol( person to the mi'ra ofpro8imit( 24urb3 and union 2wusul3 In the tashahhud ofthe salat & which is a return from an absolute@annihilation@ 2fana'3 that was achie1ed in the suud there

is once a,ain a tendenc( to ser1itude/ before pa(in,attention to the "essen,ership It ma( also be areference to the position of "essen,ership as a result ofthe essence of ser1itude This is a len,th( subect whichis out of the scope of these papers

.otes:

2$3 The "other of the idols is (our self's idol/ As thoseare snakes/ and this is a dra,on&idolG =b( "aulawi>2$3 Surah an&.isa: $##2%#3 "isbahush&Shari'ah/ @5n the 0ealit( of Ser1itude@/ch $##2%$3 This is a reference to a narrati1e about @TheAppro8imation b( .awafil@/ which reads: @ )e =Allah's

ser1ant> keeps tr(in, to ,et closer to "e b( means of thenafilah until I lo1e him 9o1in, him/ I will become his ears

with which he hears/ his e(es with which he sees/ histon,ue with which he speaks and his hand with which hestrikes -hen he asks "e I answer him/ and if hedemands from "e $ will ,i1e him @ 'Msul ul Kafi/ 1ol /p +/ the book of @;aith and Infidelit(@/ ch on @5ne whohurts and despises the "uslims@/ narrati1es * and

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2%%3 'Awali(ul&9a'ali/ 1ol $/ p %**/ and 1ol / p $$.ahul Bala,hah/ edited b( ;a(dul Islam/ ma8im/ .o$##2%+3 Surah al&Isra': $

The Stage o the Station o the @eop!e o Su!u=

Know that there are for the people of suluk/ in this station=ie pa(in, attention to the humilit( of ser1itude and the and other stations/ countlesssta,es and de,rees/ onl( to a few of which we can,enerall( refer/ since comprehensi1el( knowin, all theiraspects and countin, all the sta,es are be(ond the

capacit( of this humble creature: @The wa(s to Allah areas numerous as the breaths of the creatures@ 2%3

5ne of those sta,es is the sta,e of Knowled,e 2'ilm3/which is such that it pro1es/ b( scientific conduct 2suluk3and philosophic ar,ument/ the humilit( of ser1itude andthe 9ordship This is a pure sort ofknowled,e/ since it is clearl( pro1ed in the hi,h sciences

and supreme philosoph( that the entire )ouse of0ealiLation 2dar&i taha44u43 and the complete circle of

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e8istence are mere relation and attachment and nothin,but po1ert( The =SA>:@5Allah/ show me the thin,s as the( are@/ 2%3 ma( be a

reference to this sta,e/ ie wishin, to see the humilit( ofser1itude which re4uires discernin, the Istidra in this sta,e/means becomin, en,a,ed in the numerous secondar(branches of knowled,e/ presentin, man( ar,uments

ustif(in, his intellectual roamin,s in that field/ and

depri1in, himself of the other sta,es/ because his heartis attached to this sta,e onl(/ ne,lectin, the wantedresult/ which is attainin, to annihilation in Allah )e/ thus/

would spend his life in the 1eil of ar,ument 2burhan3 andits branches The more these branches/ the thicker the1eil and the ,reater the distance from the truth The salik/therefore/ should not be decei1ed/ in this sta,e/ b(Satan/ secludin, himself from the truth and realit(/ and

stoppin, his ourne( to the ,oal on the prete8t of bein, a,reat scholar/ a 1er( learned person and a powerful man

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of ar,ument )e must set to work briskl(/ be serious inhis 4uest for the real demand/ and take himself to thene8t sta,e/ which is the second sta,e And that is suchthat he should write what =his> reason has understoodthrou,h irrefutable proof and scientific conduct/ with the

pen of intellect on the tablet of the heart/ to con1e( thetruth of the humilit( of ser1itude and the


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.otes:

2%3 This hadith is ascribed to the Prophet =SA> inami'ul&Asrar -a "anba'ul Anwar/ b( Sa((id )a(darAmuli/ pp / and $%$ Also in the 9ahii's Commentar(

on


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-hen/ in the suluk/ the( comprehend the shadow of theBeautiful/ or witness the ori,in of the Beaut(/ the So/

submission is sometimes mi8ed with lo1e/ andsometimes with fear and fri,ht/ thou,h in e1er( lo1e thereis fear/ and in e1er( fear there is lo1e

The de,rees of submission are accordin, to the de,reesof understandin, the


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are submissi1e in their salats/@ 2%3 Submission in thesalat is re,arded as a si,n of faith 2iman3 So/ whoe1er isnot submissi1e in his salat/ will/ accordin, to Allah'ssa(in,/ be e8cluded from the faithful 2ahl&i iman3 5ursalats which are not accompanied with submission are

caused b( a deficienc( of faith or b( lackin, it A belief2i'ti4ad3 and knowled,e are other than faith/ ourknowled,e of Allah/ )is .ames and Attributes and ofother di1ine Knowled,e 2ma'ari3/ is other than faithSatan/ accordin, to the testimon( of Allah/ hasinformation about the Be,innin, and the 0esurrection/(et/ he is a disbelie1er )e said: @!ou ha1e created me offire/ while !ou created him of dust/@ 2%3So/ he belie1es

in Allah and in )is bein, the CreatorJ and he sa(s:@0espite me until the da( the( are resurrected@/ 2+#3So/he belie1es in the Da( of 0esurrection/ too )e knowsabout the Books/ the "essen,ers and the an,els.e1ertheless/ Allah addresses him as a disbelie1er/e8cludin, him from the ,roup of the belie1ers 2mu'minin3

Thus/ the people of knowled,e are distinct from those offaith .ot e1er( man of knowled,e is a man of faithTherefore/ after ac4uirin, knowled,e/ one has to oin thebelie1ers/ and to con1e( the has brou,ht & which isintended here/ for the true faith is accompanied b( ade,ree of submissionJ or the submission in the noblea(ah ma( refer to a submission at its complete de,ree/

as sometimes the( appl( the word/ 'alim =erudite> to theone whose knowled,e has reached the limit of faith In

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the noble a(ah: @ 1eril( onl( the erudite amon, Allah'sser1ants fear )im/ @ 2+%3the reference ma( be to them Inthe terms of the Book and the Sunnah/ knowled,e/ faithand Islam refer to different de,rees/ the e8planation of

which is out of the scope of these papers


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accepted So/ (ou are to e8ert utmost seriousness inobtainin, it/ ne1er to feel tired in the 4uest/ and to bear

whate1er hardship there ma( be/ thou,h there will benone Actuall( if (ou continued it for a while and ,otcordiall( familiar with it/ (ou would ,et/ in this 1er( world/

so much pleasure out of (our talk with Allah &a pleasurewhich cannot be compared with an(one of this world'spleasures this will be 4uite ob1ious if we stud( the statesof the people supplicatin, to Allah

In ,eneral/ to sum up our discussions in this chapter/ wema( sa( that/ ha1in, comprehended the


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Tranui!!it

5f the important cordial disciplines of worships/especiall( the in1okin, worships/ one is tran4uillit(2tuma'ninah3/ which is not the same tran4uillit( asdemanded b( the urisprudents =ma( Allah be pleased

with them> in the salat It is that the salik should performhis worship with a 4uietude of the heart and a tran4uillit(of the mind/ because if the worship was performed in astate of an8iet( and with shak( heart/ the heart would notha1e an( reaction/ and no effects of worship wouldappear in the dominion of the heart/ and the realit( of the

worship would not become an inner ima,e of the heart

5ne of the si,nificances of the repetition of worships andthe increase of supplications and in1ocations is that the

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heart is effected b( them and there will be an emotionuntil/ ,raduall(/ the realit( of worship and supplicationforms the innermost part of the salik/ and his heart unites

with the spirit of worship

Should the heart lack tran4uillit( 2itminan3/ 4uietude andserenit(/ there would be no effect of the supplicationsand the rituals on it/ and the( would not pass from theouter appearance and limits of the bod( to the dominionof the inner soul/ and the cordial parts of the truth of

worship would not be effected This is one of the clearmatters that need no e8planation/ as it could beunderstood b( a little contemplation If a worship was

such that the heart could ha1e no information whatsoe1erabout it/ and there was no effect at all in the interior/ itwould not be kept in other dominions/ nor would it ascendfrom the kin,dom of this world to the kin,dom of thehea1ens And it ma( be that at the times of difficulties ofthe illness of death and its horrible a,onies/ and theterrors and calamities of after death/ the ima,e of such a

worship ma( completel( be effaced &


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becomes the 4iblah =the focus of attraction> of themouth's ton,ue and of the other or,ans of the bod(-hen it starts supplication/ the whole kin,dom of thehuman e8istence becomes supplicant But if the noblesupplication is recited without the tran4uillit( and

calmness of the heart/ but with haste/ trouble/ andunbalanced senses/ it will ha1e no effect on the heart/and will not pass the limits of the animal ton,ue and earof the outer bod( to the interior and the human hearin,/and its truth will not be implemented in the core of theheart/ nor will it become a perfect and non&transitor(ima,e of the heart Thus/ when there are terrors anddifficulties/ especiall( the terrors of the a,onies of death

and the difficulties of the throes of the last breaths/ onecompletel( for,ets supplication and it will be erased fromthe plane of the heart 71en the name of Allah the78alted/ the Seal of the Prophets =SA>/ the noble reli,ionof Islam/ the di1ine sacred Book/ the Imams of ,uidance=AS> and other knowled,e 2ma'arif3 which ha1e not beencon1e(ed to the heart/ will be for,otten/ and when he is4uestioned in the ,ra1e/ he cannot answer/ and the tal4in

will be of no a1ail/ because he does not find in himselfan( trace of the truth of 9ordship/ prophethood or otherknowled,e 2ma'arif3/ and that what he used to chatterabout/ and had no ima,e in his heart/ 1anishes from hismemor(/ and thus he will ha1e no share of testif(in, the9ordship/ prophethood and other knowled,e 2ma'arif3

It is stated in a hadith that a ,roup of the people 2ummah3of the "essen,er of Allah =SA>/ on bein, entered into

)ell/ for,et the name of the Prophet because of thefearfulness of the )ell&keeper/ despite the fact that thesame hadith states that the( are of the belie1ers and theirhearts and features ,litter bri,htl( because of the li,ht offaith 2+3

The ,reat narrator/ the late "alisi/ in "ir'atul 'u4ule8plainin, the e8pression: @I will be his hearin, and his

seein,@/ sa(s: @5ne who does not dedicate his e(es/ earsand other or,ans to the wa( of obe(in, Allah/ will not

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obtain spiritual e(es and ears/ as his corporeal e(es andears will not ,o to the other world/ and so he will be

without ears and e(es in the worlds of the ,ra1e and the0esurrection/ whereas the criterion for the 4uestionin,sof the ,ra1e is those spiritual or,ans@ =the end of the

sum of his translation> 2+3

In short/ the noble hadiths about this kind of tran4uillit(and its effects are man( The should be recited in tartil/ and it is stated inthe noble hadiths that: @-hoe1er for,ets a surah from the?ur'an/ it will appear before him in Paradise in a mostbeautiful ima,e -hen he looks at it he sa(s: '-hat are

(ouH )ow wonderful (ou areG I wish (ou were mine' Itwill repl(: 'Do (ou not know meH I am so&and&so surah If(ou had not for,otten me/ I would ha1e lifted (ou to thishi,h rank@' 2+3

In another hadith it is stated that: @-hoe1er learns the?ur'an as a (oun, man/ it will mi8 with his flesh andblood@ This is because the heart of a (oun, man is lessen,a,ed and less tarnished/ and so/ it is affected 4uickerand easier/ and the effect remains lon,er

There are man( hadiths in this respect/ to which we shallrefer when we discuss @recitation@/ insha 'allah In a noblehadith it is said: @.othin, is more lo1ed b( Allah than adeed which is done persistentl(/ no matter how small thedeed@ 2+3Its important point ma( be that such a deedbecomes the inner ima,e of the heart/ as it has alread(

been noted

.otes:

2++3 "isbahush&Shari'ah/ ch @5n Supplication@/ and"ustadrakul -asa'il/ @Book of as&Salat@/ chs on@Supplication@/ ch on @0arities@/ hadith %2+3 'Ilmul !a4in/ 1ol %/ p $#+

2+3 "ir'atul 'M4ul/ 1ol $#/ p +%

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2+3 'Msul ul Kafi/ 1ol / p $#/ @Book of the "erit of the?ur'an@ ch @5ne -ho learnt the ?ur'an then for,ot it/@hadith %2+*3 Ibid/ p #/ ch @The "erit of the Carrier of the?ur'an@/ hadith

2+3 Ibid/ 1ol +/ p $+*/ @Book of ;aith and Infidelit(@/ ch@7conom( in -orshippin,@/ hadith %

@rote$ting the 'orhip ro Satan &ntruion

5ne of the important cordial disciplines of the salat andother worships which is of the chief cordial disciplines/

and to implement it is one of the ,reat affairs and minuteproblems/ is protectin, the worships a,ainst the intrusionof Satan The noble a(ah :@And those who keep ,uard ontheir salats@ 2+3probabl( refers to all de,rees of keepin,,uard/ a de,ree of which/ or rather the most importantone of them/ is to ,uard a,ainst Satan's intrusion

To ,o into details/ we sa( that it is 4uite e8plicit to the

people of knowled,e and the men of heart that as bodiesre4uire material food for nourishment/ and that the food

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should be suitable for their disposition so that the( ma(be brou,ht up corporeall( and ha1e 1e,etable ,rowth/similarl( the hearts and the souls re4uire a particular foodto suit them both/ so that the( ma( be educated with it/and feed on it to ,row up spirituall( and pro,ress

inwardl( The nutritions suitable for the ,rowth 2nash'ah3of the souls are the di1ine knowled,e 2ma'arif3 from thebe,innin, of e8istence till the ultimate end of the s(stemof e8istence It is e8pressed in definin, philosoph( b( the,reat e8perts that: @It is man's de1elopment into a mental

world matchin, the material world in its form andperfection@ 2#3This is an indication of the said spiritualnutrition/ as the hearts feed on spiritual merits and di1ine

rites It must be noted that each one of these foods/ ifkept awa( from Satan's intrusion and prepared b( thehands of the ,uardianship of the Seal of the Prophetsand Allah's ,reat friend =SA>/ the soul and the heart

would be nourished b( them and would attain to theperfection becomin, of humanit( and ascend to thepro8imit( of Allah But the salik must not despair of the inner kindness ofAllah/ because to despair of Allah's merc( is thebe,innin, of all coldnesses and weaknesses/ and it isone of the ,reat sins That which is possible for the

common people/ too/ is the deli,ht of e(es of @the peopleof knowled,e@ 2ahl&i ma'rifat3

So/ it is a must for the salik on the road to the other worldto act 1er( seriousl( to rid his knowled,e 2ma'arif3 andrites 2manasik3 of the intrusion of Satan and thecommandin, soul 2nafs&i ammarah3/ and to ,o deep intohis doin,s/ 4uests and desires/ with strictness and

e8amination/ so as to find out the ultimate obecti1e of hisourne(/ learnin, the principles of his inner acti1ities and

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spiritual nutrition )e is not to ne,lect the tricks of thesoul and Satan/ as well as the snares of the commandin,soul and Iblis )e is alwa(s to distrust his self in all hisdoin,s and acti1ities/ and ne1er to let it ,o willfull( It is4uite possible that/ with a little ne,li,ence/ it ma(

o1ercome man/ knock him down and dri1e him toperdition and annihilation If the spiritual foods were notfree from Satan's intrusion/ and if he shared in preparin,them/ the souls and hearts would not be educated withthem nor can the( reach their becomin, perfection/ letalone the irreparable insufficienc( that would befall themSuch foods ma( probabl( cause man to oin the ,roup ofSatans or the 4uadruped and beasts of pre( Then

whate1er is the capital of happiness/ the source of thehuman perfection and the means of attainin, to hi,hranks/ results in the opposite/ and dri1es man to the darkab(ss of misfortune Actuall( we did come across someof the so&called ,nostics who had been led astra(because of their deep indul,ence in the ,nosticterminolo,(/ such that their hearts became in1erted andtheir interiors were darkened Their ,nostic practicesstren,thened their selfishness and I&ness/ and the(uttered improper alle,ations and abnormal e8pressionsSimilarl(/ amon, the ascetics and the de1otees there

were persons who practised asceticism and self&purification/ (et their e8ercises onl( a,,ra1ated theirhearts' impurit( and their interiors' darkness This isbecause the( did not keep on their di1ine spiritual ourne(and mi,ration to Allah/ and their scholarl( and asceticsuluk =ourne(> was subect to the intrusion of Satan and

the self's desire/ and so/ it was to Satan and self -ealso noted that amon, the students of reli,ious sciencesthere were some who had badl( been affected b( theirstudies/ which increased their moral corruptionJ andknowled,e/ which should ha1e ,uided them to successand sal1ation/ had dri1en them to annihilation and ledthem to i,norance/ h(pocris(/ arro,ance and deception9ikewise/ it is seen that amon, the people of worship and

ceremonies/ who persist in obser1in, disciplines andtraditions/ there were those whose worship and sacrifices

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&which are the source of reformin, the conditions andsouls had affected their hearts with impurit( anddarkness/ causin, them to be conceited/ e,otistic/arro,ant/ pampered/ slanderous/ ill&tempered anddistrustin, the ser1ants of Allah These are also caused

b( ne,lectin, to obser1e those di1ine mi8tures 2ma'ain3

.aturall(/ the mi8ture 2ma'un3 prepared b( Satan's filth(hand and the meddlin, of the obstinate self can ,i1e birthto nothin, but Satanic character / and/ since the heart,ets its nourishment from them/ in an( case/ and the(become the inner ima,e of the soul/ after a while ofman's so continuation/ he becomes an offsprin, of Satan/

and will be brou,ht up under his patrona,e And whenthe 1isible e(e of such a man is closed and his in1isiblee(e is opened/ he will see himself amon, the SatansThus/ the result will be nothin, but a loss/ and his re,retand repent will a1ail him to nothin, Conse4uentl(/ thetra1eler on the road to the )ereafter / notwithstandin, hisreli,ious branch or di1ine method/ has/ firstl( to be on thealert/ like a kind doctor or a compassionate nurse/ to takefull care of his moods/ lookin, for the faults of his conduct

with strictness/ and secondl(/ as he does so/ he is not tone,lect seekin, refu,e with the Sacred 7ssence of Allah/the


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.otes:

2+3 Surah "a'ari: +/ and Surah "u'minun: 2#3 "ulla Sadra and his disciples used this e8pressionto define philosoph(/ to which some added the phrase:

@in its ima,e and perfection/@

On ,iva$it an Cheeru!ne

5f other cordial disciplines of the salat and otherworships /one/ which has ,ood results/ or rather it openssome doors and unco1ers some secrets of worships/ is

that the salik is to tr( to worship with 1i1acit(/cheerfulness of heart and ,aiet( of mind/ and to a1oidlaLiness and reluctance in performin, worships )e is tochoose for worship a time in which he is 4uite preparedto perform it with animation and freshness/ feelin, notiredness or lassitude Should one force oneself to

worship in times of laLiness and tiredness/ it wouldprobabl( brin, about bad conse4uences/ such as feelin,

tired of worshippin, and of takin, the trouble and bearin,difficult( Then/ ,raduall(/ one ma( feel dis,usted with

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worshippin, ;urthermore/ it ma( possibl( turn mancompletel( awa( from rememberin, Allah/ and ,i1e painsto the spirit from the state of ser1itude/ which is thesource of all happiness Such worship will brin, noluminosit( to the heart/ and the inside of the soul will not

ha1e an( reaction/ and the ima,e of ser1itude will notbecome the ima,e of the inner heart It has alread( beensaid that the aim of worship is that the inner soul shouldbecome the ima,e of ser1itude

-e now sa( that one of the secrets and results ofworships and austerities is that the will of the soulbecomes operati1e on the realm of the bod(/ and its

authorit( is o1ercome b( the maest( of the soul and isannihilated/ and the forces and soldiers spread in thekin,dom of the bod( can no lon,er re1olt/ disobe( and beobstinate and selfish The( actuall( surrender to the innerkin,dom of the heart/ or rather those forces ,raduall(dissol1e in the in1isible hea1enl( domain/ and itscommand is effecti1e on the 1isible dominion The will ofthe soul ,ets stron,er and takes the reins of the kin,domfrom Satan and the commandin, soul/ and the soldiers ofthe soul are dri1en to submission/ from submission tocontentment/ and from contentment to annihilation In thissituation the soul will ,et to disco1er some secrets of

worship and some actual manifestations will appear Butall these cannot be implemented unless the worships areperformed cheerfull( and acti1el(/ awa( from e1er( sortof laLiness and carelessness/ so that a mood of affectionand lo1e towards rememberin, Allah/ the 78alted/ and

the state of ser1itude/ with familiarit( and consistenc(/happen 9o1in, Allah and rememberin, )im is one of the,reat affairs which is 1er( much cared for b( the peopleof knowled,e/ and is a subect of competition amon, thepeople of suluk Ph(sicians belie1e that if food is eaten

with cheerfulness and ,aiet(/ it will be di,ested mucheasier Similarl(/ ps(chiatrists stress that if the spiritualnutrition is taken cheerfull( and enthusiasticall(/ and with

a1oidin, laLiness and affectedness/ its effect will appear

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1er( 4uickl( in the heart and the inner heart will bepurified more 4uickl(/ too

This discipline is referred to in the said: '5 'Ali/ thisreli,ion is firm/ ,et into it mildl(/ and do not cause(ourself to hate worshippin, (our 9ord@23

Imam al&' Askari =AS> is 4uoted to ha1e said: @when thehearts are acti1e/ confide in themJ and when the( arereluctant/ bid them farewell@ This is a ,eneral instructionto deposit in (our hearts an( information (ou ma( whenthe( are li1el( and ,a(/ and lea1e them alone when the(are resti1e So/ in ac4uirin, knowled,e 2ma'arif3 andsciences this discipline must also be applied / and the

hearts must not be forced when the( are irresponsi1eIt can be ,athered from this and other hadiths that thereis another discipline which is also an important chapter ofasceticism This discipline is @considerateness@ 2mura'at3/that is/ the salik/ in whate1er sta,e he is/ in scholarl( or inspiritual and practical austerities and strifes/ mustconsider his conditions/ treat his soul with kindness andcare/ and a1oid burdenin, himself with more than it can

bear/ especiall( the (oun, people and the ine8perienced/to whom this discipline is 4uite important If the (oun,

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people do not treat themsel1es consideratel( and kindl(/and if the( do not meet the needs of =their> naturethrou,h lawful wa(s/ the( will be subect to a ,reatdan,er which cannot be compensated The dan,er isthat when one is too se1ere with his self and pulls the

reins too hard/ the( will break off/ and then the will ,etsout of control/ and the accumulated natural needs andthe sharp fires of desire/ under unlimited pressure ofausterit(/ burn out the whole kin,dom If a salik's reinsbreak off & is 4uoted to ha1e said:

@"ost of the people of )ell are the sin,les@ 23A hadithfrom Amirul "u'minin ='Ali> =AS> sa(s: @A ,roup of thecompanions abstained from women =their wi1es>/ andfrom eatin, in da(time and sleepin, at ni,ht The"essen,er of Allah =SA> was informed about them b(Mmme Salamah =his wife> )e came to them and askedthem: 'Do (ou reect women =(our wi1es>H I do ,o into

women =m( wi1es>/ eat in da(time and sleep at ni,ht

-hoe1er disre,ards m( tradition is not of me Allah/ the78alted/ has re1ealed: @5 (ou who belie1eG do not forbid

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the ,ood thin,s which Allah has made lawful for (ou/ anddo not trans,ress Surel( Allah does not lo1e thetrans,ressors/ And eat of what Allah has pro1ided (ou aslawful and ,ood/ and fear Allah in -hom (ou belie1e/@23

which/ otherwise/ would cause bi,mischiefs/ he is also not to be se1ere nor to e8ertpressure upon himself with respect to worship andpractical austerities/ especiall( durin, his (outh and on

startin, the ourne(/ as otherwise this will also cause thesoul to feel e8asperated and bolt awa(/ and/ perhaps/lead him to abandonin, rememberin, Allah

This point is fre4uentl( referred to in the noble hadithsThe noble Al&Kafi/ 4uotin, Imam as Sadi4 =AS>/ sa(s:@Durin, m( (outh I was seriousl( and earnestl( doin, m(

worshippin, "( father told me: '"( son/ act less on that/as when Allah/ the 78alted/ lo1es someone/ )e willaccept his little@' 2#3

Another hadith ,oes almost the same 2$3

The same course relates another hadith to the effect thatAbu a'far =Imam al&Ba4ir> =AS>/ 4uotin, the "essen,erof Allah =SA>/ said: @Surel( this reli,ion is firm/ so ,odeep in it with mildness/ and do not cause Allah's

ser1ants to hate worshippin, )imJ otherwise/ (ou will belike the one whose mount was too tired to ,o on/ so heneither finished the ourne( nor preser1ed the mount@2%3Another hadith sa(s: @Do not cause (oursel1es tohate worshippin, Allah@ 2+3

)owe1er/ the criterion for bein, @considerate@ is that oneshould be obser1ant of his soul's conditions and act

accordin, to its stren,th and weakness -hen one's soulis stron, and able to perform worships and bear hardship

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with ,ood endurance/ he should/ then/ tr( to perform theacts of worship As to those who ha1e crossed the primeof life/ and the fires of their desires ha1e subsided tosome e8tent/ it is suitable for them to increase theirascetic austerit(/ and to set foot on the road of self&

discipline with manl( 1i,ilance and industr( The morethe( accustom themsel1es to ascetic practices/ the moredoors will be opened to them/ until the soul ,raduall(o1ercomes the forces of =their> nature/ which will besubu,ated to them under the maest( of the soul

Concernin, the noble hadiths which ur,e the people tostri1e earnestl( in worshippin, and praise the people who

do so with reference to the worships and austerities ofthe Imams of =the Islamic> ,uidance =AS>/ as well as thenoble hadiths which recommend econom( in worshippin,and praise it/ both cate,ories are based on the differentpeople of suluk and the ranks and conditions of the soulThe ,eneral criterion is the 1i1acit( and the stren,th ofthe soul or its weakness and a1ersion

.otes:

2$3 Surah at Taubah: 2%3 Surah an&.isa': +2+3 'Msul ul Kafi/ 1ol +/ p $%/ @Book of Belief andDisbelief'/ ch on @74ualit( =moderateness> of Actin, andContinuin, it@/ hadith +23 Ibid/ p $+/ ch on @7conom( in -orshippin,@/hadith

23 Bihar al&Anwar/ 1ol */ p +**/ @Book of ar&0audah@/ch %/ hadith +23 Ibid/ 1ol $##/ p %%#/ @Book of al&'M4ud wal&'I4a'at@=Contracts and A,reements>/ chs on @"arria,e@/ ch $/hadith $/ 4uoted from Amali b( Sha(kh al Tusi/ 1ol %/ p$+%2*3 Ibid/ hadiths $ and +/ 4uotin, 0audatul -a'iLin/ p+*+/ and .awadir ar&0awandi/ p $%

23 -asa'ilush&Shi'ah/ p $/ @Book of "arria,e@/ ch %/hadith

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23 Surah al&"a'idah: *& Ibid/ hadith /2#3 'Msulul Kafi/ 1ol +/ p @Book of ;aith and Disbelief'/ch on @7conom( in -orshippin,@/ hadith 2$3 Ibid/ hadith 2%3 Ibid/ hadith $

2+3 Ibid/ hadith %

On &noring the (eart

A cordial discipline of worship/ especiall( the in1okin,worship/ is @informin,@ 2tafhim3 It is to take the heart/ atthe be,innin,/ as a child not (et able to speak/ and is

wanted to be tau,ht So/ each of the in1ocations/recitations/ facts and secrets of worship is to be tau,ht to

the heart with strict accurac( and effort/ and whate1er thede,ree of perfection/ one has to teach to the heart the

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facts which he has so far reco,niLed 71en if one wasunable to understand the meanin,s of the ?ur'an and thein1ocations/ and had no share of the secrets of worship/he/ ne1ertheless/ would ha1e to teach his heart the 1er(,eneral meanin,s/ such as tellin, it that the ?ur'an is the

words of Allah/ that the in1ocations are remembrance ofAllah/ and that worship is obe(in, the Creator )e has toteach his heart such ,eneral information Should he be ofthose who understand the apparent meanin,s of the?ur'an and the in1ocations/ such as the promises/

warnin,s/ biddin,s and forbiddin,s/ as well as theinformation about the Source 2mabda'3 and 0esurrection2ma'ad3/ he must inform his heart of whate1er has been

understood from them b( him Should a fact ofknowled,e or a secret of worship be e8posed to him/ heis to inform it to his heart carefull( and strictl( The resultof such information is that after a period of perse1erancethe ton,ue of the heart will open to speakin, and willbecome an in1oker and a reminder

At the be,innin, the heart is a learner and the ton,ue ateacher -hene1er the ton,ue in1okes/ the heart alsobecomes an in1oker/ and so the heart is a follower of theton,ue But after that the heart's ton,ue learns to speak/the contrar( happens: the heart becomes in1oker and theton,ue follows it in in1ocation and in mo1ement 0ather/sometimes it happens that e1en when man is sleepin,/his ton,ue starts in1ocatin, in pursuit of his heart'sin1ocation/ as the heart's in1ocation is not confined to thestate of wakefulness/ and when the heart remembers/ the

ton,ue/ ha1in, become its follower/ starts in1ocatin, afterit/ and it leaks out from the dominion of the heart: @Sa(:71er( one acts accordin, to his own manner @ 23

In short/ at the be,innin, man must obser1e thisdiscipline/ that is/ @informin,@/ so that the ton,ue of theheart starts speakin,/ which is the real obecti1e Thesi,n denotin, that the heart's ton,ue has been released

is that the tiredness and the hardship of the in1ocationare remo1ed and replaced b( animation and pleasure It

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is like a bab( which has not (et started talkin,/ its tutorfeels tired and bored before it speaks .o sooner thebab( starts prattlin, than his tutor's fati,ue ,oes awa(and the teacher follows up the child's utterances withouttiredness or trouble Similar is the heart It is a mere

infant at the start/ knowin, not how to speak It is to betau,ht/ and the in1ocations and the recitations are to beplaced on its ton,ue Then/ as it be,ins talkin,/ manbe,ins to be its follower/ and there will remain no pain ofteachin, nor an( tiredness of in1ocatin, This discipline is4uite necessar( for the be,inners

It must be noted that one of the secrets of repeatin, the

in1ocations and benedictions and continuin, theremembrance and worshippin, is that the heart's ton,ue,ets untied/ and the heart becomes an in1okin, de1otee-ithout obser1in, this discipline the ton,ue of the heart

would remain tied up

Some noble hadiths refer to this The noble al&Kafi/4uotin, Imam as Sadi4 =AS>/ who 4uoted Imam 'Ali =AS>

who/ referrin, to some disciplines of recitation/ said: @But strike with it =the ?ur'an> (our hardened hearts/ anddo not be ea,er to ,et to the end of the surah 23

In another hadith in al&Kafi/ Imam as Sadi4 =AS> told Abu'Msamah: @# Abu 'Msamah/ call (our hearts 24ulub3 toremember Allah/ and a1oid what displeases )im@ 23

71en the most perfect ,odl( men =AS> used to obser1e

this discipline A hadith relates that Imam as Sadi4 =ma(Allah's peace be upon him> =once> was subect to a fitdurin, the salat and fainted -hen he came to his sensesand he was asked about the reason/ he said: @I keptrepeatin, this a(ah to m( heart until I heard it from theone -ho spoke it/ and so/ m( bod( could not bear to see)is power@ 2*3

Abu Dharr is 4uoted to ha1e said that the "essen,er ofAllah =SA> was one ni,ht repeatin, this ?ur'anic 1erse: @If

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!ou should torment them/ then the( are/ indeed/ !ourser1ants/ and if !ou should for,i1e them/ then !ou are/indeed/ the "i,ht(/ the -ise@ 23

In short/ the realit( of in1ocation and remembrance is the

in1ocation of the heart/ without which the in1ocation ofthe ton,ue will be futile and worthless This is referred toin a number of hadiths The "essen,er of Allah =SA>informed Abu Dharr: @5h Abu Dharr/ two rak'ats of salatin contemplation are better than spendin, the whole ni,ht

with an inattenti1e =or for,etful> heart@ 23

The "essen,er of Allah =SA> is also 4uoted to ha1e said:

@Allah/ the 78alted/ would not look at (our faces/ but at(our hearts@ 2#3

In the hadiths concernin, the presence of heart it isstated that/ the more the presence of heart in the salat/the better it is accepted/ and the more the ne,li,ence ofthe heart/ the less it is acceptable As lon, as the saiddiscipline is not obser1ed/ no cordial in1ocation willhappen/ and the heart will not come out of its bein,inattenti1e and ne,li,ent

It is narrated that Imam as Sadi4 =AS> said: @"ake (ourheart a 4iblah to (our ton,ue and do not mo1e it e8ceptb( a si,n from the heart@ 2$3But the heart would notbecome a 4iblah/ nor would the ton,ue and the otheror,ans follow it unless the said discipline was obser1edShould it happen without the obser1ation of this

discipline/ it would be a rarit(/ and one must not takepride in it

.otes:

23 Surah Isra': 23 Msulul Kafi/ 1ol / p $/ Book on @The "erit of the?ur'an@/ ch on @0ecitin, the ?ur'an in a Sweet 6oice@/

hadith $

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23 Al Kafi/ =0audah>/ 6ol / p $* Biharul Anwar/ 1ol* p / Book on @;aith and Disbelief' ch / hadith/ +2*3 Al&"ahaatul Ba(da' 1ol I p +%/ Book on @TheSecrets of the Salat@/ ch on @The "erit of Submissionand its "eanin,@

23 Surah al&"a'idah: $$ 0uhul "a'ani Tafsir al&?ur'an/ b( 'Allamah al&Alusi 6ol */ p *#/ 4uoted from theSunans of an&.asai and al&Ba(ha4i23 Biharul Anwar/ 1ol */ p %/ Book of @Ar&0audah@ch on @The Prophet's Admonitions@/ hadith %/ 4uotedfrom "akarimul Akhla4/ p 2#3 Ibid And Biharul Anwar/ 1ol */ p %/ 4uoted from

ami 'ul Akhbar/ p $$* =with a sli,ht addition>

2$3 0efer to footnote .o++

On the @reen$e o (eart

5ne of the important cordial disciplines/ which man(other disciplines ma( be its preliminaries/ and worship

without it would be lifeless/ and it is the ke( to the lock of

perfections and the door of the doors of blisses/ and thenoble hadiths seldom attach so much importance to a

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discipline other than that/ is the @presence of heart@Althou,h we ha1e sufficientl( e8plained this topic/to,ether with its ranks and de,rees in the thesis TheSecret of the Salat 2%3 and in ;ort( hadiths/ 2+3ne1ertheless/ we shall allude to it once a,ain/ to

complete the benefit/ and to a1oid reference

It has alread( been e8plained that worships/ ceremonies/in1ocations and benedictions can ha1e their results onl(

when the( become the inner ima,e of the heart/ and theinterior of the essence of man is mi8ed with them/ and hisheart takes the form of ser1itude/ renouncin,disobedience and obstinac( It has also been noted that

one of the secrets and ad1anta,es of worship is thatone's will ,ets stron,er/ the soul o1ercomes =one's>nature/ the forces of the nature become subu,ated to thesoul's power and so1erei,nt( and the will of the in1isiblesoul o1errules the 1isible bod(/ such that the forces turnlike the an,els with re,ard to Allah/ the 78alted/ ie @ the( do not disobe( Allah in what )e commands them/and do as the( are commanded@ 23

.ow we add that one of the important secrets andad1anta,es of worship/ to which e1er(thin, is apreliminar(/ is that the entire inside and outside kin,dombecomes subu,ated to Allah's will and mo1es at Allah'scommand/ and the soul's 1isible and in1isible forcesbecome of Allah's soldiers/ and all of them ,et the post ofbein, Allah's an,els This is re,arded as one of the lowde,rees of the annihilation of the forces and wills in

Allah's will Then/ ,raduall(/ bi, conse4uences appear/the ph(sical man becomes di1ine/ and the soul practicesser1itude to Allah The soldiers of Iblis will totall( bedefeated and abolished/ and the heart and its powerssurrender to Allah/ and in it appear some inner sta,es ofIslam The result of this submittin, of the will to Allah inthe )ereafter will be that Allah/ the 78alted/ will enforce=make effecti1e> the will of such a ser1ant in the in1isible

worlds and make him )is @sublime similitude@ 2mathalia'la3 And/ like )is Sacred Self when at )is mere -ill

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e1er(thin, )e wants is created/ )e makes this ser1ant'swill like )isJ as some of the people of knowled,e/ 4uotin,the "essen,er of Allah =SA>/ concernin, the people ofParadise/ sa( that an an,el comes to them/ and/ afteraskin, permission from them/ he enters and after

con1e(in, Allah's ,reetin, to them he deli1ers a letterfrom Allah/ the 78alted

The letter sa(s to whomsoe1er it is addressed: @;rom the71erli1in,/ the 71erlastin,/ -ho ne1er dies/ to thee1erli1in,/ the e1erlastin,/ who ne1er dies .ow then/ Itell a thin,: BeG and it is I made (ou tell a thin,: BeG and itis@ The "essen,er of Allah =SA> said: @)ence/ no one of

the people of Paradise sa(s to somethin,: 'BeG' unless itwill be@ 23 This is the di1ine so1erei,nt( bestowedupon the ser1ant/ because of his forsakin, his own willand his desires' so1erei,nt(/ and because of hisdisobe(in, Iblis and his soldiers .one of the said resultsma( take place e8cept with the complete @presence ofheart@

If the heart was ne,li,ent and for,etful durin, the salat/his worship would not be real/ but more like a pla( andsportin, Such a worship/ as a matter of fact/ will ha1e noeffect whatsoe1er on the soul/ and the worship will ne1ersublime from its outer form to the inside and the in1isible

world 2malakut3 This fact is referred to b( man(narrati1es The powers of the soul would not surrender/throu,h such worship/ to the soul itself/ nor can theso1erei,nt( of the soul be seen on them Similarl(/ the

outward and inward powers will not surrender to Allah'swill / and the kin,dom will not be subdued to Allah's"aest(/ as is 4uite clear That is wh( (ou can see noeffect from fort( or fift( (ears of worship on us 5n thecontrar(/ the darkness of the heart and the obstinac( ofthe powers increase da( after da(/ since our lon,in, fornature/ our obedience to our desires and to the Satanic

whispers/ increase/ too These mean nothin, but that our

worships are empt( and their interior and e8teriordisciplines are not obser1ed 5therwise/ the ?ur'anic te8t

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denotes that: @ the salat forbids lewdness and [email protected](/ this forbiddin, is not somethin, superficialA torch should be li,hted in the heart/ and a li,ht mustshine in one's interior so as to ,uide him to the in1isible

world/ and there appears a di1ine pre1enter which

pre1ents man from disobedience

-e do re,ard oursel1es amon, the musallin/ and weha1e been en,a,ed in this ,reat worship for decades/

without seein, such a li,ht/ nor discernin, such apre1enter in our interior So woe to us on the da( whenthe ima,es of our deeds and the list of our acts arehanded to us in that world and we are told to check our

own accounts2*3See if such deeds can be accepted b()is "aest(/ and whether such a salat/ in such adeformed and darkened form/ can brin, one nearer to)is Presence Is it ri,ht to treat this ,reat di1ine trust andthe ad1ice of the prophets and wasis =e8ecutors of theprophets' wills> in such a wa(/ and to let the treacheroushand of the cursed Satan/ the enem( of Allah/ meddle initH The salat/ which is the mi'ra of the belie1er and themeans of pro8imit( of the pious/ 23wh( should it keep(ou awa( from the sacred pro8imit( to the di1inePresenceH -hat would be our share on that da( e8ceptre,ret/ remorse/ helplessness/ wretchedness/ shame anddis,raceH &a re,ret and a remorse which ha1e no e4ualin this world/ and a shame and dis,race which cannot beima,ined This world's re,rets/ are/ at an( rate/ mi8ed

with a thousand kinds of hope/ and the shamelessnesshere is transitor(/ while there is nothin, there e8cept

re,ret and remorse da( after da( Allah/ the 78alted/sa(s: @And warn them of the da( of re,ret/ when thematter shall ha1e been decided@ 23-hat has passedcannot be returned and the life which has been wastedcannot be restored @# woe to meG for what I fell short ofm( dut( to Allah @2*#3

"( dear/ this da( is the da( of a ,race period for actions

The prophets came and brou,ht Books/ and the(proclaimed their calls/ with a lot of celebrities/ endurin,

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pains and hardships/ in order to wake us up from thesleep of ne,li,ence and to sober us from the nature'sinto8ication/ and to take us to the world of li,ht and thesource of o( and pleasure/ and to introduce us to theeternal life/ the e1erlastin, bliss and the unlimited

deli,hts/ and to deli1er us from annihilation/ miser(/ fire/darkness/ re,ret and remorse All these are for our ownbenefit/ without there bein, an( profit for them/ as thosesacred personalities are in no need of our faith anddeeds Despite all that/ the( had not the least effect onus/ as Satan was so firml( closin, the ears of our heart/and e8erted so a stron, control o1er our inside andoutside that none of their admonitions could e1er ha1e an

effect on us/ nor could an( of the a(ahs and hadithspierce the ears of our hearts/ ,oin, to no farther than ourouter animal ears

In short/ 5 respected reader who read these papers/ donot be/ like the writer/ 1oid of all li,hts/ and empt(&handed of all ,ood deeds/ entan,led in the sensualdesires )a1e merc( on (ourself/ and ,et a fruit from (ourlife Carefull( look into the li1es of the prophets and theperfect ,odl( men 2awli(a3/ and cast awa( the falsedesires and Satan's promises Do not be decei1ed b(Satan's fraud/ nor b( the deceptions of the commandin,soul/ as their tricker( is 1er( cle1er/ and the( are able todress e1er( wron, as ri,ht in the e(es of man in order todecei1e him Sometimes the( fool man b( makin, himthink that he will repent at the end of his life/ and thus/dra, him into wretchedness/ despite the fact that

repentin, at the end of life/ after the accumulation of thedarkness of sins/ and the numerous acts of inusticea,ainst the people and a,ainst Allah's ri,ht/ is a 1er(difficult task .ow/ when man is still stron, and in theprime of life/ and the tree of sin is still frail and theinfluence of Satan has not (et become widespread in thesoul/ and the soul is still new to the in1isible world and1er( near the


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dependent kin,dom The( su,,est old a,e/ when/ on thecontrar(/ the will is weak/ the powers ha1e ,i1en wa(/ thetrees of different sins are stron, and deep rooted/ thekin,dom of Iblis/ inwardl( and outwardl(/ is independentand firm/ the familiarit( with nature is stron,/ the distance

from the in1isible world is ,reat/ the li,ht of innatedisposition is e8tin,uished/ and the situation forrepentance is difficult and bitter This is nothin, butdelusion

In another instance the promise of the intercession of theintercessors =AS> dri1es man out of their sacred realmand depri1es him of their intercession/ because

indul,ence in disobedience ,raduall( darkens and upsetsthe heart and dra,s man to a bad end Satan's aim is torob man's faith/ and he makes committin, sins apreliminar( step to that aim so as to attain to it If a manco1etousl( thinks of intercession/ he must tr( hard in this

world to keep his connection with his intercessors/ andthink of the status of those who will intercede on the Da(of 0esurrection to see how their state of worship andde1otion was Suppose that (ou died a faithful man/ but ifthe load of the sins and inustices was hea1(/ it ispossible that concernin, the different pains and torturesin the barLakh there would be no intercession for (ou/ asImam as Sadi4 was 4uoted to ha1e said: @!our barLakhis with (oursel1es@ 2*$3 The tortures of the barLakhcannot be compared with the tortures of this world/ andthe len,th of the period of the barLakh is unknown e8ceptto Allah It will probabl( last for millions and millions of

(ears It is possible that/ in the )ereafter and after lon,periods of di1erse and unbearable kinds of torture/ we,et the intercession/ as it is also related in the hadiths2*%3

Thus/ the Satanic deception stops man from ,ood deeds/and causes him to lea1e this world either faithless orloaded with hea1( burdens/ afflictin, him with

wretchedness and misfortune In some instances/ Satan/b( ,i1in, man hope in the 1ast merc( of the "ost

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"erciful/ cuts his hand off the skirt of merc(/ while he iscareless of the fact that raisin, up so man( prophets/re1ealin, the Books/ descendin, the an,els/ and there1elations and inspirations to the prophets/ and theirshowin, the ri,ht path/ are all of the merc( of the "ost

"erciful The whole world is en1eloped in the 1ast merc(of Allah/ while we/ at the frin,e of the sprin, of life/ die ofthirst

The ,reatest of the di1ine mercies is the ?ur'an If (ouare lookin, ,reedil( for the merc( of the "ost "erciful/hopin, for )is 1ast merc(/ do benefit from the ?ur'an/ the1ast merc( It has opened to (ou the wa( to happiness/

and has distin,uished for (ou the pit from the pa1edroad But (ou fall o1er into the pit b( (ourself/ because(ou de1iate from the ri,ht path So/ what has merc( to do

with thatH )ad it been possible to show the road of ,oodand happiness to the people in a different wa( /it wouldha1e been done/ accordin, to the 1astness of the merc()ad it been possible to force the people into happiness/ it

would ha1e been done But alasG )ow far it isG The roadto the )ereafter is a road which cannot be trodden e8ceptat one's free will )appiness cannot be attained forcibl(Piet( and ri,hteous deeds are not so if not done1oluntaril( This is probabl( the 1er( meanin, of thenoble a(ah: @There is no compulsion in reli,ion@ =%:%>

!es/ what can be made compulsor( and forcible is theappearance of the di1ine reli,ion/ not its realit( Theprophets =AS> were enoined to impose the appearance/

in an( possible wa(/ on the people/ so that theappearance of the world mi,ht become the appearanceof the di1ine ustice/ and to ,uide the people to theinterior/ so that the( themsel1es mi,ht march on theirown feet towards happiness

In short/ this is also a Satanic delusion which cuts/ b(co1etin, merc(/ man's hand short from merc(

.otes:

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2%3 0efer to footnote .o2+3 ;ort( hadiths is one of Imam Khomeini's works/

which he finished in the month of "uharram/ $+ ) Inits preface/ after praisin,/ blessin, and in1ocation/ he

sa(s: @ I/ a poor and weak ser1ant/ ha1e/ for sometime/been thinkin, to collect fort( hadiths of the hadiths of theinfallible and pure Ahlul Ba(t =AS> out of the reliablebooks of the Companions and Mlama =ma( Allah bepleased with them>/ and to e8plain each in a wa( suitablefor the common people I/ thus/ wrote it in Persian so thatthe Persian&speakin, people ma( benefit from it/ and/insha'allah =Allah willin,>/ I ma( be co1ered b( the noble

hadith of the Seal of the Prophets =SA>/ who said:'-hoe1er preser1ed for m( Mmmah fort( hadith that ma(benefit them/ Allah would resurrect him on the Da( of0esurrection a learned urist' I was/ thanks to


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(aith Con$erning the @reen$e o (eart

There are man( hadiths from the infallible and pure AhlulBa(t =AS> concernin, ur,in, the @presence of heart@ Itsuffices to translate some te8ts of those narrati1es:

The "essen,er of Allah =SA> is 4uoted to ha1e said:@-orship Allah as if (ou see )im If (ou do not see )im/)e does see (ou@2*+3

;rom this noble hadith two of the de,rees of thepresence of heart can be realiLed:

The first is that the salik discerns the Beaut( of theBeautiful/ and is absorbed in the manifestations of theBelo1ed 2hadrat i mahbub3 such that all the ears of hisheart will be closed to all other creatures/ while the e(e of

his insi,ht opens to the pure Beaut( of the 9ord of"aest(/ discernin, nothin, else That is/ he is en,a,edin the Present 2hadir3/ ne,lectin, the presence 2hudur3and compan( 2mahdar3

The second de,ree/ which is lower in rank/ is that thesalik sees himself present in )is Presence 2mahdar3 andobser1es the discipline of the Presence 2hudur3 andCompan( 2mahdar3

The "essen,er of Allah =SA> sa(s: @If (ou can be ofthose who are in the first de,ree/ then worship Allahaccordin,l(/ or else/ do not ne,lect the fact that (ou arein the Presence 2mahdar3 of the 9ord@ .aturall(/ there isa discipline for bein, in the Presence 2mahdar3 of Allah

which should not be ne,lected in respect of the state ofser1itude In a hadith/ Abu )amLah ath&Thamali narrates:

@I saw Ali ibn al&)usa(n =AS> performin, his salat )iscloak slipped off his shoulders/ but he did not tr( to

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rearran,e it until he finished the salat -hen I asked himabout that/ he said: '-oe unto (ouG Do (ou know at

whose ser1ice I wasH'@2*3The "essen,er of Allah =SA> was 4uoted to ha1e said:@Two of m( Mmmah stand for the salat/ and/ althou,h

their ruku' and suud are the same/ the differencebetween the two salats is like that which is between theearth and the sk(@ 2*3

)e also said: @Is the person who turns his face in thesalat not afraid that it ma( turn into the face of an assH@2*3

)e further said: @-hoe1er performs a %&rak'at salatwithout pa(in, attention to an( worldl( matter/ Allah/ the78alted/ will for,i1e him his sins 2**3

In another hadith he said: @A salat/ half of it ma( beaccepted/ or one&third/ or a 4uarter/ or one&fifth/ or e1enone&tenth Another salat ma( be folded/ like an old dress/and be thrown back at the face of its owner@ @.o part ofthe salat is (ours e8cept that part which (ou perform withan attenti1e heart@ 2*3

Imam al&Ba4ir =AS> has 4uoted the "essen,er of Allah=SA> as sa(in,: @-hen a belie1in, ser1ant stands for thesalat/ Allah/ the 78alted/ looks at him =or he said: )eturns to him> until he finishes/ and merc( shadows o1erhis head/ the an,els surround him from all sides up to thehoriLon of the hea1en/ and Allah assi,ns an an,el to

stand at his head/ sa(in,: '# musalli/ if (ou know who islookin, at (ou/ and to whom (ou are supplicatin,/ (ou willlook to nowhere/ nor will (ou lea1e (our position'@ 2*3

Imam as Sadi4 =AS> is 4uoted to ha1e said: @7a,ernessand fear will not ,et to,ether in a heart unless Paradise ishis So/ when (ou perform (our salat/ turn with (our heartto Allah/ the


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Allah would turn to him the hearts of the belie1ers/ andwith their lo1e )e would back him and lead him toParadise@2#3It is narrated that Imams al&Ba4ir and as Sadi4 =AS> said:@.othin, of (our salat is (ours e8cept that which (ou did

with an attenti1e heart So/ if one performed it completel(mistaken/ or ne,lected its disciplines/ it would be foldedand thrown back at its owner's face@2$3

Imam Ba4irul 'Mlum = the clea1er of knowled,e> =AS> is4uoted to ha1e said: @of a ser1ant's salat ascends half/one&third/ one&fourth or one&fifth to his account That is/of his salat will not ascend e8cept that part which is

performed with an attenti1e heart -e ha1e beencommanded to perform the nafilah so as to make up forthe shortcomin,s of the obli,ator( salats@ 2%3

Imam as Sadi4 =AS> is 4uoted to ha1e said: @ when (ouwear the ihram for the salat =ie when (ou prepared forthe salat>/ pa( attention to it/ because when (ou pa(attention to it/ Allah will pa( attention to (ou If (ou do notcare for it/ Allah will not care for (ou So/ sometimes/does not ascend of the salat e8cept one&third/ one&fourthor one&si8th/ accordin, to the amount of attention themusalli pa(s to it Allah ,rants nothin, to the ne,li,ent@2+3

The "essen,er of Allah =SA> is 4uoted to ha1e said toAbu Dharr: @Two moderate rak'ats of salat withcontemplation are better than worshippin, a whole ni,ht

with a ne,li,ent heart@ 23The hadiths on this are man(/but those which ha1e been related are enou,h for those

whose hearts are awake and attenti1e

.otes:

2*+3 Biharul Anwar/ 1ol */ p */ @Book of Ar&0audah@ch / hadith + "akarimul Akhla4/ p

2* -asa 'il ush&Shi'ah/ 1ol / p / @Book of as salat@/chs on @The Acts of as salat@/ ch +/ hadith

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On Ca!!ing to 7$uiring the @reen$e o (eart

.ow that (ou ha1e understood the rational and traditionalmerits and characteristics of the presence of heart/ as

well as the disad1anta,es of ne,lectin, it/ =(ou should

know that> understandin, alone is not enou,h/ thou,h itstren,thens the e1idence So/ use all (our endea1orsand tr( to ac4uire that which (ou ha1e understood/ andturn (our understandin, into practice in order to bebenefited b( it and ,et its ad1anta,e Think a little/ as/accordin, to narrati1es from the infallible Ahlul Ba(t =AS >&who are the sources of re1elation/ and all theirknowled,e and utterances are of di1ine inspirations and

"uhammadan =SA> intuition 2kashf3 &the acceptance ofthe salat =b( Allah> is the condition for the acceptance ofother acts of worship If the salat is reected/ the( will notpa( attention to the other acts at all 23The acceptanceof the salat is conditioned b( the presence of heart-ithout the presence of heart in the salat it would be

worthless and not becomin, of bein, in the Presence ofAllah and cannot be accepted/ as had been e8plained b(

formerl( mentioned hadiths Thus/ the ke( to the treasur(2,aninah3 of deeds and the entrance to the doors of allkinds of happiness is the presence of heart/ with whichthe door of happiness is opened to man/ and without it all

worships are de,raded and worthless

.ow/ with a look of re,ard/ contemplate a little/ and withthe e(e of insi,ht look at the importance and the,reatness of the situation/ and carr( it out with complete

seriousness The ke( to the door of happiness and thedoors of Paradise/ as well as the ke( to the door of

wretchedness and the doors of )ell are in this world/ in(our own pocket !ou can open the doors of Paradiseand happiness to (ourself/ and (ou can be on thecontrar( The rei,ns are in (our hands Allah/ the78alted/ has completed the e1idence for (ou/ showed(ou the roads to happiness and wretchedness/ and has

offered (ou the outward and the inward successes -hatwas needed on the part of Allah and )is friends 2awli(a3/

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has been done .ow it is our turn for action The( are the,uides and we are the treaders The( did their work asbest as possible without the least ne,li,ence/ such thatthere remained no e8cuse whatsoe1er

So/ (ou/ too/ wake up from (our sleep of ne,li,ence andtread upon the road to happiness and make use of (our(ears and powers/ since/ if (ou waste (our cash of (earsand (outh/ and (our treasure of power and abilit(/ nocompensation can make up for them If (ou are (oun,/do not let (ourself reach old a,e/ because old a,e has itsparticular shortcomin,s which are known to the elderl(people/ and (ou do not know To reform oneself in old

a,e and in weakness is 4uite difficult If (ou are old/ donot let the rest of (our (ears waste awa(/ because/ atan( rate/ as lon, as (ou are ali1e/ (ou still ha1e a wa( tohappiness/ and a door of happiness is open to (ou &/ and if (ou prepare(ourself for attainin, to happiness and for the ourne( tothe )ereafter/ and find it necessar( to obtain thepresence of heart/ which is the ke( to the treasure ofhappiness/ the wa( to obtain it is to remo1e/ first/ theobstacles which pre1ent the presence of heart and touproot the thorns from the road of the ourne(/ and then

to practice it The obstacles which pre1ent the presenceof heart in worship are the dispersion of the mind and tooman( en,a,ements of the heart The( happen mostfre4uentl( from outside and throu,h the outer senses/such as the ear hearin, some sound d

adabus salaat completed(p)

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