salat the mode of divine - islamic mobilityislamicmobility.com/files/pdf/pdf582.pdf · be dispelled...

SalatTheModeofDivineAyatullahMirzaMahdiIsfahani

Published:2013Tag(s):islam

1ChapterTheImportanceofSalatandMeetingAllah

The highest aim and goal of the divine scholars and those who tread the path of worship is themeetingwithAllahandvisionofthedivine,ameetingwhichcanneitherbeexpressedinwordsnorpennedonpaper.For,avisionofthedivineistheworkofAllahHimself.AndtheworkofAllah,likeHis Being, does not have any method (kaifiyyah) like other mortals, and therefore it cannot beexpressed.He introducedHimself toHis servants andmanifestedHisOwnSelfon theirhearts.Bysetting aside the veils of negligence and forgetfulness, ignorance, disobedience, immorality, evilethics, etc. a person prepares his heart to receive this divine manifestation. Purity of heart andsincerity in intention, illuminates the divine light further and becomes the cause for the servant toachievegreatheightsinthefieldofdivinerecognitionandreachhisultimategoali.e.meetingwithAllah.

ImamZainulAbidin(‘a)invokes,

كبابو ، نوعراسی كیلإ رادبلاب مه نیذلا دابعلاب انقحلأو … كیلإ دوفولل قرطلا برقأ يف انریسو . كیلإ لوصولا لبس انب كلساف ، يهلإيفاص نم مهتیورو ، كبح نم مهرئامض مهل تألمو ، برآملا كلصو نم مهل تیضقو … نودبعی لیللا يف كایإو ، نوقرطی ماودلا ىلع

، يداهسو يرهس كاوسل ال كلو . يدارم كریغ ال تنأف … اولصح مهدصاقم ىصقأ كنمو ، اولصو كتاجانم ذیذل ىلإ كبف ، كبرشيتجاح كتیؤرو … ىسفن ىنم كلصوو . ينیع ةرق كؤاقلو .

“OAllah!MakeustreadthepaththatleadstoYourmeeting,andmakeustravelontheroadthatisnearesttoYou…attachuswiththoseservantsofYourswhoareinhastetoreachYou.ThosewhoincessantlyknockonYourdoor,andworshiponlyYouinthenight…YouhavefulfilledtheirdesirebyallowingthemYourmeeting,andYouhavefilledtheirheartswithYourlove,andhavequenchedtheirthirstwithYourpuredrink.Thus,becauseofYou,theyenjoyedthetasteofYoursupplications(munajat)andhaveachievedtheirfarthestaims(i.e.Allah)…ThenonlyYou,OAllah,aremyaim.AndmybeingawakeandupinthenightsisonlybecauseofYouandnotforanybodyelse.YourmeetingismyloveandYoursight,mydesire.Yourvisionismyonlyneed.”(BiharulAnwar,vol.94,p.148)

Inanothersupplication,thesameImam(‘a)pleads,

كنم يوند نود رقی ال يرارقو . كهجو ىلإ رظنلا الإ هلبی ال كیلإ يقوش .و كؤاقل الإ اهئفطی ال يتع ولو . كلصو الإ اهدربی ال يتلغوكبرق الإ هلیزی ال يمغو … .

NothingcanquenchmythirstbutYourattachment,andnothingcanextinguishmyburningdesirebutYourmeeting.AndnothingcanextinguishmycravingforyouexceptseeingYourface(wajh),andmyrestlessnesscannotbedoneawaywithbutbygainingproximitytoYou…andMysorrowcannot

bedispelledexceptbybeingneartoYou.”(BiharulAnwar,vol.94,p.150)

ImamBaqir(‘a)declares,

ریمأ ناك كلذك .و لج و زع هللا ىلإ لصو هكلس نم يذلا هلیبس ، هنم الإ ىتؤی ال يذلا هللا باب – هلآو هیلع هللا ىلص – هللا لوسر نإفدحاو دعب ادحاو – مالسلا مهیلع – ةمئألل ىرج و هدعب نم – مالسلا هیلع – نینمؤملا …

“ThensurelytheMessengerofAllah(‘s)isthegateofAllah,withoutwhomHecannotbeapproached.He(‘s)isthepath,ifsomebodywalksonit,willleadtoAllah(MightyandGlorifiedbeHe).Afterhim,thesameappliedforAmiralMuminin(‘a)andtheImams(‘a)followinghim,oneaftertheother…”(UsulalKafi,vol.1,p.198)

InaHadithalQudsi,AllahtheAlmightydeclares,

لج و زع هللا ىلإ هب لصیو ، قلخلا دنع هب مركیف ةدابعلا باوبأ دبعلا ىلع حتفی عرولا ، دمحأ ای .

“OAhmad!Piety(wara’)opensthedoorsofworshipforaworshipper.Thenthroughit,heishonoredintheeyesofthepeopleandgainsattachmentwithAllah(MightyandGlorifiedbeHe).”(BiharulAnwar,vol.77,p.27)

Theaforementionedtraditionshavediscussedaboutmeeting,unitingandvisionofAllahthatleadstothecontentmentandsofteningoftheheart.AccordingtoImamBaqir(‘a),treadingthepathoftheHolyProphet(‘s)andhisahlalbayt(‘a)isthecauseofthismeeting,unitingandvision.

Therefore,thisstatuscannotbeachievedbutbyfollowingthecoursechartedoutbytheMessengerofAllah(‘s)andthroughthemastershipofhisinfallibleprogeny(‘a).Hence,whoeverintendstoundertakethejourneyofthelevelsandstagesofrecognitionandtoreachtoitshighestgradei.e.meetingandseeingtheTruthandfindingHisLord,hemustfastenontotheHolyProphet(‘s)andhisAhlalbayt(‘a).Heshouldseetoitthathisdeedconformtothedivinecommands{whicharethemediumforfollowingtheHolyProphet(‘s)andAhlalbayt(‘a)}andshouldnottakeasinglestepwithouttheirpermission.Ifhefailstodoso,hewillneverbeabletoreachtohisdestination.Andifheissteadfastinthispath,AllahtheAlmightywillfulfilHispromiseandgranthimhisdesire.Evidently,asthemanifestationandrecognitionofAllahincreases,humility,modesty,obedience,gratitude,remembrance,attention,glorification,praising,etc.intheserviceofhisLordandGodalsoincreases.HiscomplianceandsubmissiontothedivinelawsincreasesandheperformsallhisactionssincerelyandpurelyinAllah’swayandnoneelse.Obviously,anyactthatbearsthecolorofAllahandisperformedonlyforHim,willneverberuined.AllahtheAlmightydeclares,

ههجو الإ كلاه ءيش لك

<“EverythingwillbedestroyedsaveHisface.”(Quran,28:88)

ImamBaqir(‘a)explainsthisversethus,

هنم ىتؤی يذلا هجولا و هنید الإ كلاه ءيش لك : هانعم نكل ؛و هجولاب فصوب نأ نم مظعأ هللا نإ .

“Allahisgreaterthantobedescribedwithaface.Butit(theword‘face’)means,‘EverythingwillbedestroyedexceptHisreligionandfaceisbywhichathingisapproached.”(Tauhid,p.149)

InthetraditionsoftheAhlalbayt(‘a),meetingwithAllahhasalsobeenimpliedfordeath.AllamaMajlisi(mayAllahbesatisfiedwithhim)inhismagnumopus,“BiharulAnwar”,volume6,page124,hasbroughttraditionsexplainingtheaboveconceptunderthechapter,“TheLoveofMeetingAllahandInCondemnationofFleeingfromDeath”.Insometraditions,‘meetingwithAllah’hasalsobeeninterpretedasresurrectionandbeingbroughtoutfromthegravesonthedayofjudgementforquestioningandexaminationofone’sdeedsinthisworld.

’’. مهبر وقالم مهنأ نونظی نیذلا ‘‘ نینمؤملا ركذ .و هءاقل لج و زع هللا هامسف . ثعبلا ينعی ’’ نورفاك مهبر ءاقلب مه لب :‘‘ هلوق امأفىف ام عیمج مهفاف . ثعبلا وه ءاقللاو . ةیؤرلاب سیل انهاه ءاقللاف …. باقعلا و باوثلاب نوزجی و نورشحی و نوثعبی مهنأ نونقوی : ينعیثعبلا كاذب ينعی هنإف . هئاقل نم هللا باتك .

AmiralMumininAliibnAbiTalib(‘a)explains,

“AndHisword,‘Nay!TheyareunbelieversinthemeetingoftheirLord’(Quran,32:10)implies‘raising’( ثعب ).ThenAllah(MightyandGlorifiedbeHe)hasnameditasHismeeting.AndHehasrememberedthebelievers“thosewhoexpecttomeettheirLord,”(Quran,2:46)means‘theyaresurethattheywillberaised,broughttogetherandrewardedandpunishedaccordingly.Thus,meetingdoesnotsuggestphysicalvision.Meetingindicatesraising.Andwhenevertheword‘meeting(withtheLord)’hascomeintheBookofAllah,interpretitas‘raising’.”(Tauhid,p.267)

Hence,fromtheabove,wecandrawthefollowingconclusion:

ThemeetingwiththeLordcanbeachievedbothinthisworldaswellasthehereafter.Theonlydifferenceisthatasinthehereafter,alltheveilswillbesetaside,peoplewillrisefromthesleepofnegligenceandtherewon’tremainanyroomfordisbeliefandhypocrisy.Butasthisworldistheabodeofexaminationandtest,veilsandnegligenceactasabarrierinthismeetingwithAllah.Andinordertoachievethisunison,asmentionedearlier,manhastobeartremendouspainsandactwithutmoststeadfastnesssothathemaysucceedinsettingasidethesecoverings.Summingitup,AmiralMuminin(‘a)says,

انیقی تددزا ام ءاطغلا فشك ول .

“Evenifthecurtainisraised,mycertaintywillnotincrease.”(BiharulAnwar,vol.46,p.134)

2ChapterMeetingAllahinHumanMysticism

Intheschoolofsufismandhumanmysticism,toreachAllahandmeetHimisthelastandfinalofthestages that a mystic treads towards the arch of ascension. According to them, at this stage, thewandererreachestothelevelofself-annihilation,joinswiththeAbsoluteexistence,i.e.theexistenceoftheTruthandloseshisownexistence.Now,forhim,nothingremainsexcepttheexistenceoftheAlmighty.Itisatthislevelthatclaimslike‘IamtheTruth’(Anal-Haqq),‘ThereisnoneinmyrobeexceptAllah’(laisafijubbatisiwallah),etc.areachieved.

AbdurRazzaqalKashanisays:

“Unification (wasl) implies returning after going away and ascending after descent. For each oneamongst us has descended from the highest of stages and that is the position of ahadiyyah andunificationwiththeEternalsinceeternitytothelowestofpositionsandthatistheworldofelementsandmatter.Then,someofushavefallentothelowestlevelandremaininthepits.Whileothers,bytreadingtowardsAllah,andinAllah,byattachmenttoHisattributes,andthroughannihilationinHisBeing,havereturnedtothestateofunification.Thereby,throughthisrealunison,asitwasineternity,weshallcontinuetoremainsoinperpetuity.”(IstihalatalSufiyyah,p.52)

Explainingtheterm‘sawadal-wajhifial-dharain’,hesays,“ToannihilateourselvesinAllahwithallour existence so much so that any form of existence, apparent or concealed, worldly or of thehereafter, doesnot remain for themystic.This is truepoverty and returning to real non-existence.Thus,thesufissay,‘Whenpovertyreachestoperfection,itisAllah.”(IstihalatalSufiyyah,p.104)

SayyedSharifJurjaanielucidatesthethreelevelsofannihilationasfollows:

“Mahq is the annihilation of the servant’s existence in the Truth. Mahv is the annihilation of hisactionswhileTamsistheannihilationofhisattributesintheTruth.”(alTarifat,p.89)

Jami,inLawa’ih,seventhLa’iha,p.18,writes,

‘InYourBeing,makemefreeofmyownexistence,

SothatIbecomefreeofmyownexistenceaswellasnon-existence,

Forannihilationisthemethodandpovertytheideology,

Neithermanifestation,norcertainty,norrecognitionnorreligion(isright),

Hewentawayfromeverything,andonlyGodremained,

Thatis,‘Whenpovertyreachestoperfection,itisAllah.’

SadruddinShirazisays,

“Tillthehe-ness(ego)oftheservantremains,hewillcontinuetoremainintheveilofhisexistenceandbeing.Perfect unison is not possible for him to reach…Butwhenhe annihilates his being anddestroys themountain of his I-ness, only then will he realise the Truth with Truth. For his beingimmersed in Him, he becomes concealed and unknown from everything including himself, hisimmersion and his observation. For if he looks at his observation and gives preference to hiscognition,…hisobservationwillconcealhimfromtheObservedoneandhiscognitionwillveilhimfrom theRecognisedone.Thus, hewill notbe able to achieve thedesiredunison.” (SharhUsul alKafi,vol.3,p.62)

Jaami isof theviewthatannihilation(fana) implies thatnothing isunderstoodexcepthim, throughdominationoftheapparentbeingofTruthovertheconcealed.Andannihilationofannihilation(fana-e-fana) is thateven thisunderstandingceases toexist. It shouldbeknown that fana-e-fana iswithinfana.For,iftheannihilatorunderstandshisownannihilation,thenhewillnolongerbeinastateofannihilationbecausetheattributeofannihilationanditsdescribedoneisotherthanGod,theGlorious.Thus,itscomprehensionwillbecontradictorytoannihilation.”(Lawa’ih,8thLa’iha,p.19)

To sum up, the Sufis are of the view that there is no existence except that of God and He is theAbsoluteExistence.Theexistenceofthecreaturesisadisplayofnon-existence.Itisonlyimaginationandinreality,beingisonlytheTruth.Apparently,thecreaturespossessexistencebutintheconcealedform, ‘there is none in thehouse except theownerof thehouse’ (laisa fi al-dar ghairuhudayyar).TheselimitationsanddeterminationsaresheerimaginaryandwhimsicalthathavebeenimposedontheAbsoluteBeing and conceal themystic from theTruth.When themystic does awaywith theseillusory and imaginary determinations and limitations, Truth becomes manifest. Therefore, theunawarenessofthemysticfromtheTruth,isduetotheveilofI-ness,determinationsandlimitations.When theseveils aredispensedwith,unawareness turns to recognition,duality tounity andunisonwithTruthisachieved.RecognitionofTruthisachievedwiththeTruthitself.

Inthebook‘MuhreTaban’,attheendoftheinterviewbetweenthestudentandAllamahregardingthesurvival of the stable archetypes (a’yan e thabithah) in the annihilation of the being, the formeropines:

“Annihilation of people in the Truth takes place in two ways. One is that their natural lives andmaterialexistenceremainsand in thisverycondition, theyget theopportunityofannihilation.Thistype is achieved before death. In this form, the sincere believers,who have tread the path towardsAllah,notwithstanding theirworldly lives,attainannihilation.Thus, for themannihilation isoneofthe various conditions which they undergo. We can say that Zaid finds himself in a state ofannihilationjustaswecansaythatZaiddoesnotfindhimselfinastateofannihilation.Inthisform,annihilationandnon-annihilationaretwodistinctstatesofZaid.Ofcourse,aswesaidthatZaidfindshimself, it isknownthat thesestatesareforZaidandhisdeterminationsandlimitations.But in thisform, the stable archetypes remain. The annihilation of all the creatures from the stones, trees,mountains,skies,earth,stars,etc.intheTruthisfromthisverycategory.For,bythesurvivalofthestable archetypes and their own existence, they are in a state of annihilation and of humility and

lowliness….

Thesecondtypeofannihilationisfortheonewholoseshismateriallifeandphysicalexistence.Hewill inhabit theworldsofBarzakhandQiyamatafter thisworld, isfromtheproximateandsincereonesandremainsintheBeingoftheTruthinastateofannihilation.Hehasfreedhisbody,existssansphysique,hasleftbarzakhandqiyamat,iswithoutanyformorspirit,hasenteredtheEssenceoftheAlmightyandhasdispensedwithallthelimitationsanddeterminations.Evenhisstablearchetypedoesnotexistanymore.ThereisnoI-ness,limitation,nameorform…Thechangeandtransformationtothisstateofannihilationisliketheannihilationofamothinaflameandthedissolutionofsugarintowater.Thus,thischangeandtransformationisofessenceandexistential.Itbelongstothebeingjustasadogistransformedintosaltinasaltpanandthereremainsnosignofhisbeingadog.Similarly,fortheonewhotreadsthepathoftheAlmighty,thereremainsnosignofhisexistencewhatsoeverafterhisdeath.”(MuhreTaban,p.200)

3ChapterMeetingwithAllah:DivineCognitionvisavisHumanMysticism

After understanding the meaning of ‘meeting with Allah’ (liqa Allah) in the school of divinerevelation and human mysticism, we shall proceed to understand the difference between the two.Meeting with Allah in the school of revelation, as stated earlier, is a level higher than divinerecognitionthatisgainedbyAllah’sintroductionandHismanifestationontheheartsofHisservants.Moreover,thisdefinitionistheactionofAllahandtheservantdoesnothaveanyroleinitexcepttoputhimselfintheplaceofthisrecognitionthroughobedience,obeisanceandactingontheobligatoryandrecommendedcommands.

Ofcourse,itshouldbeborneinmindthatthisrecognitionisgainedbypreservingthelevelsofthecreatureandtheCreator(i.e. thecreatureremainsacreatureandadistinctentityfromtheCreator).For, if the creature loses his identity as a creature andmergeswith the Creator ’s existence, therewouldnot remain anyduality forwhich recognitionwouldbe called for.Basically, such talks thatexistenceisoneandthatoftheCreator,andtheonlydifferencebetweentheTruthandHiscreaturesisthatofdeterminationandnon-determination,limitationsandabsoluteness,etc.donotholdwateratallintheschoolofrevelation.TheHolyQuranandtraditionsoftheinfallibleImams(‘a)haveclearlyrefutedsuchconceptsandcalledforadistinctionbetweentheCreatorandHiscreaturesandthatthereexistsnosimilaritywhatsoeverbetweenthetwo.Theschoolofrevelationconsiderstheexistenceofcreatures bonded to the Creator ’s Will (mashiyah) and Intention (iradah), both of which are theactionsofAllah.ByHis Intention,He initiates a creation thatdidnothaveanyprior existenceandbrings it forth from the realm of non-existence. Similarly, wheneverHe pleases, He destroys thiscreaturewhichHehadgrantedexistence.

But in the school of mysticism, the Creator ’s existence has worn the robe of multiplicity. EverymomentHetakesaformandonlosingthatform,HereturnstoHisstateofOneness(Ahadiyah).Thatis,firstHedescendsandthenHeascends.Inreality,Creatorandcreature,Lordandservant,donotexist.Rather,whateverexistsisactuallyHim.ThedifferenceliesinthelevelsofHisExistencewhich,sometimes is in the level ofmultiplicity (Kasrat) and sometimes in the level of unity (Wahdat). Inmultiplicity,HeisOne(WahdatdarKasrat)andinunity,Heismany(KasratdarWahdat).

Therefore,intheschoolofrevelation,astherecognitionofapersonincreases,herealisesevenmorehis own servitude and theLordshipof hisCreator.Consequently, his humility,modesty, feelingoflowliness and worship increase; he becomes engrossed in the remembrance of his Lord with hisentire existence, fulfils the duties of servitude with all seriousness and earnest and considers theslightestdisobedienceofAllahas inappropriate.At this level,heconsiders leaving theabominable(tark-e-awla)asacapital crime.For, thosewhobecomeproximate to theAlmighty, regardAllah’sesteemwithsuchvenerationthattheystrivenevertorepeattheirprevioussinsandinfact,considerthemashighlydetestable.‘HasanatulAbrarSayyi’atulMuqarribin’(Thegooddeedsoftherighteousonesareconsideredasbadbytheproximateones).

But in human version of mysticism, when a mystic reaches to the state of ‘divine meeting’ andannihilation, forhimall existencecease tooccurexcept theTruth.Neither there isanyworshippernoranyworshippedoneforworshiptotakeplace;dualityisremovedandthereremainsnoexistentsavetheLord.

Inthisregard,Qaisariopines,“ApersonwhoreachestothestateofunisonobservesthatonlyAllahis existent. There is neither the one who treads, nor the one whom towards whom the journey isundertakennortreadingitself.TheexistenceoftheworshipperandhisI-ness,althoughpresentintheabstractself(nafsulamr),doesnotobserveanythingexceptHisexistencebecausetheLightofTruthengulfshim.Thus,forhimneithertheLordnortheservantholdsanymeaning.OnlytheOneLordexists.Atthisjuncture,ifthedivineilluminationsthatdominatetheintellectsandimaginationattractthemystic,andthisattractioncontinues,hejoinsthoseenamouredbytheLord’sbeauty.Andif thisattractiondoesnotcontinue,hewillreceivetheilluminationsproportionatetoitsduration.Prayers,fastingandallotherreligiousobligationsceasetobecomeobligatoryonreceiptofthisillumination.”

(Risalahal-Tauhidwaal-Nabuwahwaal-wilaya,p.32narratingfromFalsafaeakhlaq,p.141.Underthisdiscussion,onecanrefertoSharheGulshaneRaz,p.304,thefifthdaftarofMathnavieMaulviandAlIsharatwaal-tanbihat,p.394).

Therefore,thedifferencebetweenthetwoschoolsisbasicandfundamental.Here,thisdiscussionwillsufficeandleavingthedetailsforsomeotherplace,weproceedwithourmaindiscussion.

The subject of our discussion was the importance, status and significance of Salat. And beforecomingto themaintopic,wediscussedthe importanceofmeetingwithAllah(leqaaullah)andalsostatedthatforabeliever,thereisnoaimandgoalhigherandgreaterthanit.Now,letusproceedtotheimportanceandsignificanceofSalat.

Salatwhichhas beenmadeobligatory onHis servants byAllah theAlmighty andhas not allowedthem to forsake it in theworstof circumstances, is themomentof ‘divinemeeting’ andproximitywith Allah. It is during Salat that a pious and abstentious believer attains great heights of divinerecognition.SalatisattentiontowardsAllahandHisremembrance.Hesays,

مكركذأ ينوركذا .

“YourememberMe,Iwillrememberyou.”(Quran,2:52)

Infact,AllahremembersmorethosewhoworshipHimthantheyrememberHim.Undertheverse

ربكأ هللا ركذلو

‘AndAllah’sremembranceisthegreatest.’(Quran,29:45),

ImamBaqir(‘a)says,

هایإ مهركذ نم ربكأ ةالصلا لهأل هللا ركذ .

“Allah’sremembranceofthosewhoworshipHimisgreaterthantheirremembranceofHim.”

(Tafsir,alQummi,vol.2,p.150)

IfaworshipperturnstowardsAllahonlyonce,bowsinfrontofHisgreatness,feelshumbleandlowlyinHispresence,AllahtheAlmightywillattendtohimanumberoftimeswithgrace,mercyandhonour.Howsweet,importantandhonourableitisforalowly,needyanddegradedservantthataLord,HighandMightythatHeis,turnstohimandcastsHismercifulglanceandalsoremembershim!Thus,OservantsofAllah!Don’tconsideryourSalatasinsignificantanddonotbenegligentinitsperformance.ForSalatitisthathelpsaservanttoreachuntohisMasterandprovidessatisfactiontohim.AmiralMominin,Ali(‘a)explainsthemeaningof‘Indeedtheprayershavebeenestablished’(qadqamatal-Salat)thus:

هنارفغ و هناوضر و هوفع و هتمارك ىلإو ، لج و زع هللا ىلإ لوصولا و ىنملا كرد و جئاوحلا ءاضق و ةاجانملا و ةرایزلا تقو ناح .

“Themomentofvisitation,invocationandfulfillmentofneeds,achievementofdesires,andreachingtoAllah(MightyandGlorifiedbeHe)andHishonour,pardon,satisfactionandforgivenesshasindeedarrived.”

(Ma’anialakhbar,p.41)

TheMessengerofAllah(‘s)hassaid,

“SalatisfromthefundamentalsofreligionandthesatisfactionofAllah,theAlmightyliestherein.SalatisthemethodandpathoftheProphets(‘a).Theonewhoprays,forhimistheloveoftheangels,guidance,belief,lightofrecognition,abundanceinsustenance,physicalrelief,hatredforthedevil,conflictagainsttheunbelievers,acceptanceofsupplicationsanddeeds.Salatistheprovisionofabelieverfromthisworldforthehereafterandisanintercessorforhiminfrontoftheangelofdeath.Salatishiscompanionandmateinthegraveandhisreplyforthequestionsofnakirandmunkar.TheSalatofeverybelieverishiscrownonthedayofresurrection,lightonhischeeks,robeforhisbody,abarrierbetweenhimandhell,ahelptocrossthebridgeofsirattoreachparadiseandishisdowryforthefairies(hur)andbountiesofparadise.ItisthroughSalatthatapersonattainsgreatheights.For,SalatisthepurificationofAllahtheAlmighty,confessing‘thereisnogodbutAllah’,praisingtheCreator,glorifyingHim,respectingHimandhonouringHim,conversingwithHimandtoinvokeHimandturntowardsHim.”

(AlKhisal,p.522)

ExplainingthereasonforimposingSalatasanobligation,ImamRaza(‘a)saidtoIbnSinan,“SalatistheconfessionofAllah’sLordshipandpurifyingHimfromanysimilarityorlikeness.SalatimpliesstandingbeforeAllah,thePowerful,withafeelingoflowliness,poverty,confessingandseekingforgivenessforthepastsins.AworshipperplaceshisforeheadfivetimesadayonearthinfrontofhisLordtoexpresshisrespectforhisLordsothathedoesnotforgethisMasterandhisCreatorlest

hebecomesungratefulandunmindful.Moreover,whilepraying,aservantkeepsawayfromsinsandvicesandcontinueswiththeremembranceofAllahdayandnight.For,beingengrossedintheremembranceofhisLordandstandingbeforeHim,keepshimawayfromthevarioustypesofsinsandindecencies.”

(Ilalushshar ’ia,p.317)

4ChapterPurity(taharah)anEssentialCondition

AsSalatmeans tostandbefore theAlmighty,seekingclosenessby thepiousservants towards theirLordandtheascensionof thebelievers, therearesomeessentialconditions in it thatshouldnotbeignoredoroverlookedbytheprayingone.

Oneoftheseconditions,whentheslaveisbeinghonoredbybeinginthepresenceofHisMaster,isthatheshouldpurifyhimselffromallsortsoffilthandpresentshimselfbeforeHisLordwithcleanclothes and pure body. More importantly, he should perform either of the ritual cleanliness, viz.WudhuorGhusl.Ifneitherofthemispossible,thenhemustdoTayammum.Andastherehavebeenspecialordersfromdivinityforthesethreeformsofpurity,itisobligatorythatweperformthembykeeping all their essentialities into consideration and apart from the divine orders, we must notincludeanythingfromourwillintheirperformance.

TheHolyProphet(‘s)says,

يتقدص ،و يتالص نم هنإف يئوضو : دحأ امهیف ينكراشی نأ بحأ ال ناتلخ .

“TherearetwothingsforwhichIdonotliketoincludeanybodyintheirperformance.Wudhuforitisfrommyprayersandmycharity.”

(Khisal,p.33)

AmiralMuminin(‘a)whileperformingWudhu,didnotpermitanybodytopourwaterforhim.Somebodyquestionedhimregardingthis,he(‘a)replied,“Idonotliketoincludeanybodyinmyworship(ofAllah).AllahtheAlmightysays,

ادحأ هبر ةدابعب كرشی وال احلاص المع لمعیلف هبر ءاقل وجری ناك نمف

‘ThenwhosoeverdesirestomeethisLord,thenhemustactrighteouslyandnotincludeanybodyintheworshipofhisLord.’”

(Kahf:110)(Wasai’lalshia,vol.1,p.477)

ImamRaza(‘a)says,

دحأ اهیف ينكراشی نأ هركأف ةدابعلا يهو ةالصلل أضوتأ انأ اه .

“Here,IamperformingWudhuforSalat.AnditisworshipwhichIdonotliketosharewithanybody.”

(UsulalKafi,vol.1,p.21)

Weshalltalkaboutworshipandsinceritylater.Here,weshallsufficetostatethatbyitself,Wudhuisnotobligatory.Therefore,ifsomebodyperformsWudhuwiththeintentionofitsbeingobligatory,withoutkeepinginmindanyofthedesiredactstobeperformedwithit,thensuchaWudhuisvoidandaninnovation.ButbecauseWudhuisrecommendedandanactlovedbyAllah,therefore,ifsomebodyperformsitforgainingnearnesstoAllah(withouttheintentionofanyaction),thensuchaWudhuiscorrect.Consequently,hecanperformSalatandallotheractionsofworshipforwhichWudhuisamust.

5ChapterAdhanandIqamah

Both Adhan and Iqamah are considered to be highly recommended and emphasized acts in Salat.Numeroustraditionshaveunderlinedtheirsignificanceandimportance.AdhanandIqamah,withtheirprofoundmeaningsandconcepts,prepareaworshippertoacquireproximitytotheAlmightyintheway of worship and ascend to great heights. The Holy Prophet (‘s) advised Abu dhar (Allah besatisfiedwithhim)thus:

“Allahalwaystakesprideandboastsaboutthreeindividualstohisangels:(Amongthemisthe)Onewho gets up in the desert without food and water but says his Adhan and Iqamah and only thenperformshisSalat.YourLordsaystotheangels,“LookatMyslavehowheisworshippingMewhenhe cannot see anybody other than Me.” Thereafter, seventy thousand angels come forward andperformSalatbehindhimandseekforgivenessforhimtillthemorrow.

OAbudhar!Whenapersonishungryandthirstyontheearth,anddoesWudhuortayammumandperformsSalatafter reading theAdhanand Iqamah,Allahorders theangels topraybehindhim inrows in such a way that he cannot be spotted. They bow when he bows and prostrate when heprostratesandsay‘Amin’whenheinvokes.

OAbudhar!IfsomebodysaysonlytheIqamahbutforsakestheAdhan,onlytwoangelsperformtheSalatwithhim.”

(Wasa’ilalshi’a,vol.5,p.383)

ImamHusain(‘a)narrates,

“Wewere sitting in themosquewhen the caller for prayers (mu’addhin)went on theminaret andcried,‘AllahuAkbarAllahuAkbar ’.Onhearingthiscall,AmiralMuminin(‘a)weptprofuselyduetowhich evenwe beganweeping.When themu’addhin completed hisAdhan,Ali (‘a) said, ‘Do youknowwhatdidthemu’addhinsay?’Wesaid,‘Allah,HisMessengerandhissuccessorknowthebest.’

Hesaid,

‘Ifyouknewwhathesaid,certainlyyouwouldhavelaughedlessandcriedmore.ThecallofAllahuAkbarbearsafewmeanings:

One meaning of Allahu Akbar denotes the eternity, everlastingness, knowledge, power, strength,benevolence, endowment,greatness andhonorofAllah theAlmighty.By sayingAllahuAkbar, themu’addhin implies, ‘Allah is He to Whom belong the creation and the command. He bringseverythingintocreationbyHisWill.AllthatthecreationpossessesisduetoHim.Also,itsreturnis

untoHim.He is theFirst, before everything, frometernity.He is theLast, after everything, and isEverlasting.HeisEvident,morethananythingelse,butcannotbecomprehended.HeistheHidden,morethananythingelse,butissanslimits.(Inotherwords,HisbeingapparentismoreevidentthanthemanifestationofanythingelseandHisconcealmentismorehiddenthananythingelse).

ThesecondmeaningofAllahuAkbaris:

He is theAll Knowing andAllAware. That is, He knowswhat has occurred andwhatwill occurbeforeitsoccurrence.

ThethirdmeaningofAllahuAkbaris:

HeistheAllPowerfulandcommandsauthorityovereverything.HisdominionextendsoverwhateverHewishes.HeisStrongmeansthatHehaspoweroverHiscreationandrulesthem.HisStrengthisHis Own and His Power is dominant and established over all things. When He desires to bringsomethingintoexistence,Hejustcommands‘Be’anditis.

ThefourthmeaningofAllahuAkbarconnotesHisForbearanceandHonor.HeissoForbearingasifHedoesnotknow(ourmistakes)atall.HisissoForgivingasifHehasnotseen(oursins)atall.Heconcealsourtransgressionasiftherehadbeennoobedience.

Hedoesnothastentopunishorreprimandbecauseoftheaforementionedattributes.

AnothermeaningofAllahuAkbaris:

HeisGenerousandMunificent.HisendowmentsareplentyandHisactionshonorable.

ThefifthmeaningofAllahuAkbaris:

He can neither be described nor doesHe possess any how-ness (kaifiyyah).When somebody saysAllahuAkbar it is as if he is confessing that Allah is too Great than to be comprehended by theattributes ascribed unto Him by the describers. These so-called describers of attributes do soaccordingtotheirownwhimsandimaginationsandnotincorrespondencewithHisGreatness.AllahismuchHigherthanthatthedescriberscomprehendHisattributes.

YetanotherconnotationofAllahuAkbaristhatAllahistheGreatestandHighest.HeisNeedlessandcandispensewiththeactions(orexistence)ofHiscreatures.

The statement ‘Iwitness that there is no godbutAllah’ is an announcement that testimonywithoutrecognitionfromtheheartisimpossible.Theannouncerconfesses:

Iknow that there isnogodbutAllahandeverydeitybesidesHim is false. IherebymakeaverbaladmissionandacknowledgefromthedepthofmyheartthatthereisnogodexceptHim.Ialsowitnessthat no other god can provide refuge but Him and there is no asylum from evils, mischief andcorruptionexceptinHisHolyBeing.

Andthetestimony,‘IwitnessthatthereisnogodbutAllah’forthesecondtimesuggests:

ItestifythatthereisnoguideexceptAllahandnonecanacquireguidanceinreligionexceptthroughHim.ItakeAllahasWitnessthatthereisnodeitybutHim.Itaketheinhabitantsoftheskiesandtheearth and everything inbetween them, among the angels,mankind,mountains, trees,wild animals,reptiles,inshort,allexistentsoftheworldofcreation,aswitnesses,thatIbeartestimonythatthereisno creator except Allah. Also, there is no sustainer, no deity, nonewho can harm, nonewho canbenefit,nonewhocanstraiten things,nonewhocangrant salvation,nobestower,no restrainer,noadviser, none who can cure, none who can advance matters or postpone them, except Allah theAlmighty. Creation and command is only inHis authority.All the goodness is only inHis hands.BlessedisAllah,theLordoftheworlds.

Andtheannouncement,‘IwitnessthatMuhammad(‘s)isthemessengerofAllah’,means:

IbearwitnessthatcertainlythereisnogodbutAllah,Muhammad(‘s)isHisslave,HismessengerandHischosenone.Hehassenthim(‘s)fortheguidanceoftheentiremankindandconveyedhimthetruereligion.Hewillmakehisreligiondominateallideologiesevenifthepolytheistsdetestit.AndItakeallthemessengersandprophets(peacebeuponthem)aswitnesses,soalsotheangelsandtheentiremankind,residingintheheavensandtheearth,thatMuhammad(‘s)isthemasterofthefirstandthelast.

Andtheannouncement,‘IwitnessthatMuhammad(‘s)isthemessengerofAllah’,forthesecondtimeimplies:

ItestifythateverybodyneedsAllah,theOne,theSubduer,theNeedlessfromHisservants,creaturesandentiremankind.IwitnessthatAllahtheAlmightysentMuhammad(‘s)asagiverofgladtidings,awarner, to invite them towards Allah with His permission and be a shining lamp for them. So,whoeverdeniesorrefuteshimordoesnotbelieveinhim(‘s),Allah(MightyandGlorifiedbeHe)willthrowhiminhellfire,whichshallbehiseternalabodeashewillnevergetrespitefromit.

Thecall,‘Hastenforprayers’,indicates:

Hurry foryourbest deed, to the invitationofyourLord, towards forgiveness andpardonofyourGod, toextinguish the fire thatyouhavekindledand to freeyourneck from the shackles thatyouhave cast around it. So that Allah may erase your evil deeds, forgive your sins, convert yourmisdeedstogoodactions,forHeistheMaster,theHonorable,Possessorofthegreatobligation.AndindeedHehaspermittedus,theMuslimsociety,toenterinHisserviceandtobeinHispresence.

Andthecall,‘Hastenforprayers’forthesecondtime,implies:

StanduptoinvokeAllah,yourLord.PresentyourneedstoyourLord,seekfromHimthroughHiswords,askforHisintercessionthroughthem.Increaseyourremembrance(dhikr),yourqunoot(thesupplication in the second unit of prayers), your bowing, your prostration, your humility, yoursubmissiveness,raiseyourhandstoaskHim,forcertainly,Hehaspermittedusforallthese.

Andthecall‘Hastentosuccess’,connotes:

Performandhastentotheactthatwilllastforeverandwillneverbedestroyed,asafetythatwillnever

beannihilated,alifewhosecluecanneverbefoundbydeath,abountythatwillneverend,akingdomthatwillnever finish,ahappiness thatwillnever turn togrief,anacquaintance thatwillneverbeastranger,alightthatwillneverseedarkness,asalvationthatknowsnobounds,aceaselesssplendor,self-sufficiencythatwillneverseewant,ahealththatwillneverknowdisease,ahonorthatwillneverwitnessdisgrace,astrengththatwillneverturnintoweakness,aglorythatwillremainunsurpassed,andhastentothejoysofboththisworldaswellasthehereafter.

Andthecall,‘Hastentosuccess’,forthesecondtimeindicates:

Hasten to all the aforementioned bounties i.e. a great honor, a huge obligation, a lofty bounty, anenormousdeliverance, an eternalmunificence in theneighborhoodof theHolyProphet (‘s) in theabodeoftruthandrighteousnessneartheAllPowerfulKing.[1]

Again,theannouncement,AllahuAkbar,suggests:

AllahtheAlmightyisGreaterandHigherthanthatanyoneamongHiscreaturescanunderstandthebountiesavailablewithHimforHisobedientservant.Aservantwhopossessedthefollowingtraits-obeyedHiscommands,worshippedHim,heededHiswarnings,wasengrossedinHisremembrance,lovedHim,wascontentedandsatisfiedwithHim, reliedonHim, fearedHim,pinnedhishopesonHim,andfullysubmittedandsurrenderedcompletelytoHisdecreeanddestiny.

Theannouncement,AllahuAkbarforthesecondtimeindicates:

AllahisGreater,HigherandMajesticthanthatanybodycanfathomtheextentofHishonortowardsHisservants.OrunderstandHischastisementforHisenemies, the levelofHispardon, forgivenessandbounties to the onewho answersHis call and that ofHismessenger (‘s), and the level ofHispunishment,wrathandreprimandforthosewhodenyandrefuteHim.

Thenthecall‘ThereisnogodexceptAllah’means:

For Allah is the clear proof against the people through His messenger (‘s), His message, HisexplanationandHiscall.AndHeisMajesticthanforanybodytopossessanyargumentagainstHim.SowhoeveranswersHim,forhimislightandhonor.AndonewhodeniesHim,thenindeedAllahisNeedlessoftheuniverseandHeisthequickestinaccounting.

Andthecall,‘Indeedtheprayerhasbeenestablished’,intheIqamah,suggests:

The time for visitation, whispering, fulfillment of needs, reaching the desire, uniting with Allah(Mighty andGlorifiedbeHe) andHishonor, forgiveness, satisfaction and forgiveness, has indeedarrived.”

(Ma’anialakhbar,p.38-41)

If one pays a little attention to the above tradition and deliberates over its various aspects, hewillunderstand the importanceandsignificanceofSalat, toaconsiderableextent, thepillarof religion.Whoever utters the sentences of the Adhan and Iqamah in the light of their aforementionedinterpretation,willfindhisheartfullofdivinegraceandhonorandAllah’smanifestationinhisheart

willintensifywitheverypassingmoment.SayingtheAdhanandIqamahisinfacttheremembranceofAllah. And we have already stated that Allah the Almighty assures, “You remember Me, I willrememberYou.”It isevident thatwhentheAlmightyremembersHisservant,HisPower,GreatnessandKingdomencompasshim.Consequently,allhisthoughtsarefocussedonlyonHim,andforthesakeofhisheart’scontentment,heprepareshimselfforSalat,quietconversationwithhisLord,andthefulfillmentofhisneeds.

بولقلا نئمطت هللا ركذب الأ

“Know!OnlywiththeremembranceofAllahdotheheartsgaincontentment.”(Quran,13:28)

Notes:

[1]ShaykhalSaduq(ara)afternarratingthistraditionsays,‘Thenarratorofthistraditionhasnotmentionedthevirtuesofthestatement,‘Hastentothebestofdeeds’,onaccountofdissimulation(taqiya)

6ChapterTakbiratulIhramandtheInvocationofAttention

Whentheworshipperfinisheswithhispurification,AdhanandIqamahandprepareshimselffortheadoration of his Lord, by saying “AllahuAkbar”- an element of Salat, he imposes on himself itsprohibitions.Thatis,tillhedoesnotterminatehisprayerswiththesalam,heprohibitscertainthingsforhimself,amongthembeingturningawayhisattentionfromAllahtheAlmighty.AndasTakbiratulIhrammarksthecommencementofprayers,theworshipperwhilerecitingit,shouldatleastintendthat whatever he will do during the performance of this action, will be only and only for theobedienceofAllah.

Insofarashecontinueswiththisintentioninhisprayersanddoesnotdiverthisconcentrationfromit,hewillfindtherealityofprayersandrealisetheworshipofAllahtheAlmightyinhimself.Infact,thisonlyisthespiritandsubstanceofprayers.BeforeutteringtheTakbiratulIhram,itisworthythatherecites the invocationofattention(doa-e-tawajjoh)which, in thenarrationofAbdullahIbnJafarHimyari (received in the tawqee’ of Imam of the Time (MayGod hasten his re-appearence) is asfollows:

. نیكرشملا نم انأ امو . نینمؤملا ریمأ ىده و دمحم نید و میهاربإ ةلم ىلع املسم افینح ضرألا و تاومسلا رطف يذلل يهجو تهجونیملسملا نم ينلعجا مهللا . نیملسملا نم انا .و ترمأ كلذب .و هل كیرش .ال نیملاعلا بر هللا يتامم و يایحم و يكسن و يتالص نإ .

“IturnmyfacetowardstheOneWhohascreatedtheheavensandtheearth,beinguprightandsubmissive,onthenationofIbrahimandthenationofMuhammadandtheguidanceofAmiralMominin.AndIamnotofthepolytheists.Surely,myprayers,mysacrifice,mylifeandmydeathare(only)forAllah,theLordoftheworlds.ThereisnopartneruntoHim.AndthushaveIbeencommanded.AndIamfromthosewhosubmit.OAllah!Makemefromthosewhosubmit.”

(alIhtijaj,vol.2,p.7;Wasa’ilalshia,vol.6,p.25)

Howgreatitisifsomebodyuttersthesewords,synchronizeshisheartwithhistongue,andgiveshiswordsapracticalshapeinitstruestsense,reallyturnshishearttowardsAllah,andremovesallotherthoughtsfromhismind.Yes!Howgoodindeedistheservantwho,atanygivenmomentofhislife,doesnotdoanythingorcommitanydeedagainstthewishesofhisMasterandLordandevengoestotheextentofdyinginHiscause.Ifatallhedoescommitsomesinortransgression,heimmediatelybegsHimforforgivenessandseeksHisrefuge.MayAllahmakeus,andallthefriendsoftheAhlalbayt(‘a),fromthosewhosubmittoHiswishesandmayHenotturnHisattentionawayfromusevenforamoment.

7ChapterHumility,ModestyandConcentrationinSalat

AfterreadingtheTakbiratulIhramandDuaetawajjuhandturningyourattentiontowardsAllah,ifyou so desire, continue the Salat by reciting the Istighatha - ( ناطیشلا نم هللااب ذوعا

میجرلا I seek refuge in Allah from the accursed Shaitan) that you may seek protectionfromthewhisperingsofthedevilinAllahanddominatehimthroughHisgrace.Thereafter,youcanproceedwith therecitationofSurahHamd, thesecondsurah,bowing,prostration,qunoot, tasbihat,tashahudandsalam,intheorderprescribed.Whileperformingtheaforementionedactions,strivetosynchronizeyourlimbswithyourheartsothatjustasthelatterhasbecomehumbleandmodest,eachpartofthebodyfeelslowly,meekandsubmissiveinthepresenceoftheAlmightyCreator.Therefore,itisnecessarythatyougatherallyourattention,donotpayattentiontowhatisgoingaroundyou,anddistanceyourselffromanythingthatdivertsyourattention.

Toachievesuccessinthis,endeavortofindalonely,simpleandunattractiveplace.FixsuchatimeforyourSalatwhenyourthoughtsaresoothedandrelaxed,andthereremainsnoroomforlaziness,physically as well as psychologically. It is also necessary that you obey the instructions of theinfallible Imams (peace be upon them) concerning the methods of qiy’am, bowing, prostration,tashhudand salam.For, these instructionsare indeedveryeffective for concentrationandhumility.Moreover,recitethewordingsslowlyandtrytopayutmostattentiontotheirmeaningsandconceptsunfailingly.AllahtheAlmightysays,

نوعشاخ مهتالص يف مه نیذلا نونمؤملا حلفأ دق .

“Surelythebelieversaresuccessful;thosewhoarehumbleintheirprayers.”(Quran,23:1-2)

نولوقت ام اوملعت ىتح ىراكس متنأ و ةالصلا اوبرقت ال اونمآ نیذلا اهیأ ای

“Oyewhobelieve!Donotgonearprayerswhileyouareinanintoxicatedconditiontillyouknowwhatyouaresaying.”(Quran,4:43)

ImamBaqir(‘a)explains,

. ىراكس مه و ةالصلا ىلإ اوموقی نأ نینمؤملا ىهن هللا نإو . قافنلا للخ نم اهنإف . القاثتم وال اسعانتم وال الساكتم ةالصلا ىلإ مقت المونلا نم ينعی .

“Donotstandforprayerslazily,yawningorfeelingheavy(i.e.consideringittobeaburden).Forallthesearefromthetraitsofhypocrisy.Allahhasprohibitedthebelieversfromstandingforprayers

whiletheyareintoxicatedi.e.(intoxicated)fromsleep.”

(Tafsir,Ayyashi,vol.1,p.242)

ImamSadiq(‘a)elaborates,

نوعشاخ مهتالص يف مه نیذلا :“ لوقی ىلاعت هللا نإف . كتالص ىلع لابقإلا و عشختلاب كیلعف ، كتالص يف تنك اذإ .’’

“Whenyouareinyourprayers,thenitisobligatoryforyoutobehumbleandwelcomeyourprayers.ForAllahtheAlmighty(whiledescribingthebelievers)says,‘thosewhoarehumbleintheirprayers.”


ThesameImam(‘a)says,

“Certainly,Ilovethebelieveramongyouwhowhilestandingfortheobligatoryprayers,turnshisfullattentiontowardsAllahandcleanseshisheartfromallworldlyinclinations.HisturnshisfacewithhisentirehearttowardsAllah,Whointurn,turnstowardshimandmakeshisheartoverflowwithHisloveandaffectionandHimselfloveshimtremendously.”

(Thawwabal‘amal:163)

Again,ImamSadiq(‘a)says,

هل هرفغ الإ بنذ هللا نیب و هنیب سیل و فرصنا ، امهیف لوقی ام ملعی نیتعكر ىلص نم .

“Onewhopraystwounits(rak’ats)ofprayersknowingfullywhatheissayinginit,hedoesnotturnawayfromit(aftercompletion),butthereremainsnosinbetweenhimandAllah,thatHedoesnotforgive.”

(Thawwabal‘amal,p.67)


اهب مهل متیل ةلفانلاب انرمأ امنإو . هبلقب اهنم هیلع لبقأ ام الإ هل عفری امف . اهسمخ وأ اهعبر وأ اهثلث وأ اهفصن هتالص نم هل عفریل دبعلا نإةضیرفلا نم اوصقن ام .

“Indeed,fromtheprayersofthebelievers,1/2or1/3rdor1/4thor1/5thonlyisaccepted.Thus,onlythatpartoftheprayersisadmittedwhichisperformedwithcompleteattention.Andwehaveorderedtherecommendedprayers(naafilah)onlytocoverthedeficienciesoftheobligatory(prayers).”


ImamSadiq(‘a)exhorts,

نم ملعت ولف . كدوجس عضوم ىلإ كرصبب فرصا مث . ادبأ اهیلإ دوعی ال نأ فاخی عدوم ةالص اهتقول اهلصف ةضیرف ةالص تیلص اذإهارت وال كاری نم يدی نیب كنأ ملعاو . كتالص تنسحأل كلامش و كنیمی نع .

“Whenyouperformyourobligatoryprayers,prayinitstimeasifitisyourlastprayersandisnevergoingtoreturntoyoueveragain.Thenlookattheplaceofyourprostration.Ifyouknewwhoisonyourrightandleft,youwouldhaveperformedyourprayerswell.AndknowthatyouareinfrontoftheOneWhoseesyoualthoughyoucannotseeHim.”

(Thawwabal‘amal,p.57)

Inhisfamoustreatiseofrights,ImamZainalAbidin(‘a)discussestherightsoftheprayersthus:

بغارلا لیلذلا ماقم اهیف موقت نأ اقیلخ تنك كلذ تملع اذإف . هللا يدی نیب اهب مئاق كنأ و هللا ىلإ ةدافو اهنأ ملعت نأف ةالصلا قح امأفنسح و حانجلا نیل و فارطألا عوشخ و قارطإلا و نوكسلاب هیدی نیب ماق نم مظعملا عرضتملا نیكسملا يجارلا فئاخلا بهارلاهللااب الإ ةوق .وال كبونذ اهتكلهتسا و كتئیطخ هب تطاحأ يتلا كتبقر كاكف يف هیلإ بلطلا و هسفن يف هل ةاجانملا .

“Asfortherightsoftheprayers,youshouldknowthatitisameansofreachingtowardsAllah.AndyouarestandingbeforeAllahwhenyouarepraying.Whenyouareawareofthis,thenitisdesirousthatyoustandduringprayersliketheonewhoisdisgraced,desirous(ofrewards),fearful,scared,hopeful,pauper,crying,respectfuloftheOneWhoisbeforeHim.Maintainadignifiedcalm,headdown,limbshumble,tenderheart,prayingwiththebestofinvocationswithinyourself,seekingthefreedomofyourneckfromHim,animprisonmentcausedonaccountofyoursinsandadestructioncausedbyyourmisdeeds.ThereisnostrengthexceptAllah’s.”

(TuhafalUqul,p.258)

Therefore,itisnecessarythatonewhoprays,consideringthepositionandstatusofSalat,shouldpayfullattentiontowardsitwithhisheartandsoul,whichisworthyoftheprayingones.Heshouldderivebenefitsofboththisworldaswellasthehereafter,fromitandthegreatestrewardofthemall,thatis,meetingwithAllah,comeshisway.ItdoesnotbefithimtobecomeheedlessofAllah,hiscreator,duringhisprayers,andinsteadbecomeengagedinhimself.Althoughapparentlythismayseemdifficult,ratherimpossible–whichiswhyitisaccompaniedwithsuchgreatrewardsandcompensation-butoneshouldneverdespairofit.Perhaps,withAllah’sgrace,andourefforts,beliefandpiety,thedifficultieswillbecomeeasyandproblemswillbesolved.For,ifyoutakeonesteptowardsAllah,HewillpullyouahundredpacestowardsHimself.Then,turntowardsHimwithyourentireheartandsoul.Don’tallowlazinessandindolencetodominateyouandkeepShaitanawayfromyou.Abstainfromignoranceandheedlessnessthatthepathispavedandthegoalisnear.

8ChapterInvocationinPrayers

Previously,wehavequotedon the authority ofAmir alMuminin (‘a) thatSalat is the occasionoffulfillingthedesiresandachievingone’saims.ThequnootinSalathasbeenordainedtoenabletheworshipper to place his desires and needs in front of his Lord. Also, for prostration, specificsupplicationshavebeenrecommended.Moreover,aftertheprayers,greatemphasishasbeenlaidtoinvokeandexpressourneedsinfrontoftheAlmighty.ImamSadiq(‘a)exhorts,

باجتسم هنإف . ةالصلا رابدأ يف ءاعدلاب مكیلع .

“ItisobligatoryforyoutosupplicateafterSalat,forsuchsupplicationsareanswered.”

(Khisal,p.488)

Therefore,invocationistheexpressionoftheneedandpaucityofourownselvesaswellasofothersalongwiththeconfessionoftheself-sufficiency,generosity,honour,grace,affectionandbenevolenceoftheAlmighty.Anyonewhodesiressomethingfromothers,turnsandpaysattentiontowardshim.Ashefindshimselfinneedandimpoverished,hestrivestopresenthiswantsthroughpleasandpersistence,therebyattemptingtoattracttheattentionoftheinvokedone.TraditionshavestatedthatAllahlovesimportunityandpersistenceininvocations.ImamMuhammadBaqir(‘a)assures,

هل اهاضق الإ هتجاح يف لج و زع هللا ىلع نمؤم دبع حلی ال هللاو .

“ByAllah,nobelieverpersistswithAllah(MightyandGlorifiedbeHe)inhisneedsbutthatHefulfilsit.”


ImamSadiq(‘a)informs,

هدنع ام بلطی و لأسی نأ بحی لج و زع هللا نإ . هسفنل كلذ بحأو ، ةلأسملا يف ضعب ىلع مهضعب سانلا حاحلإ هرك لج و زع هللا نإ .

“SurelyAllah(MightyandGlorifiedbeHe)deteststhatpeopleshouldbeimportuneandpersistentwhileaskingeachotherforsomeneedbutlovesthesameforHimself.CertainlyAllah(MightyandGlorifiedbeHe)likesthatHeisaskedandsoughtforwhatiswithHim.”


Ontheotherhand,anyonewhorefusestoinvokeAllahorexpresshisneedsbeforeHim,subjectshimselftoHiswrath.For,hehasconsideredhimselftobeneedless,greatandhaughty.AllahtheAlmightywarns,

نیرخاد منهج نولخدیس يتدابع نع نوربكتسی نیذلا نإ

“SurelythosewhoarearrogantregardingMyworship(invokingMe),willsoonenterhellinadegradedstate.”(Quran,23:60)

ImamBaqir(‘a)interpretstheword‘worship’inthisverseas‘supplication’andthenproceedstosay,

ءاعدلا ةدابعلا لضفأ .و

“Andsupplicationisthemostsuperiorformofworship.”


HannanBinSudairrelatesfromhisfather,whoaskedImamBaqir(‘a),‘Whatisthebestformofworship?”Imam(‘a)replied,

و هتدابع نع ربكتسی نمم لج و زع هللا ىلإ ضغبأ دحأ نم امو . هدنع امم بلطی و لأسی نأ نم لج و زع هللا دنع لضفأ ءيش نم امهدنع ام لأسی .ال

“ThereisnothingbetternearAllah(MightyandGlorifiedbeHe)thanthatHeisaskedandsoughtforwhatiswithHim.AndthemosthatefulanddetestablepersonforAllahishewhoisarrogantinHisworshipanddoesnotaskHimforwhatiswithHim.”


Hence,weshouldnotclaimthatAllahtheAlmightyknowsourneedsandwantsandthusthereisnoneedforustoaskHimfurther,ifasHedeemsitproper,Hewillgrantit.For,invocationandsupplicationisthisveryattentiontowardsAllahandreachingouttoHiswealth,generosity,andgrant.Atthesametime,itisanexpressionofourbeinginHisslaveryandbondageandconfessingtoHisLordshipandMastership.AndthiswillbethebestformofAllah’sworship.Therefore,wemustimploreandbeseechAllah.Sinceapparentpleaswithoutheartilyattentionisfruitless,wemustmakeeffortstoaskHimfromthedepthofourhearts,evenifwedon’tutterourdemandsorally.

So,invocationislovedanddesirableinallstatesandatalltimesbutthatinvocationismoreacceptablewhichisaccompaniedwithitsetiquetteandconditionsoftimeandplace.Assaidearlier,oneofthebesttimesforsupplications,isduringprayersandafterit,becauseitisthattimewhenabelieverrisestoconversewithhisLord,attainstheelevatedpositionofdivinerecognitionandproximity,andhisfocusandconcentrationtowardshisMasterisincreased.WehopethatAllahtheAlmightymakesourprayersasachanneltowardsHisnearnessameansfortheacceptanceofour

supplicationsandneeds.

9ChapterRealityofSalat

ItisevidentthattheHolyQuranhasbeenrevealedineloquentArabic.TheHolyProphet(‘s)andtheinfallible Imams (‘a) conveyed their views and opinions to the people in the customary languageprevalentinthosetimes.Andthereisnoevidenceordocumentinsupportofchangeinthemeaningsoftermsusedbytheseholypersonalities.Therefore,itisobligatorythateverytermthathascomeintheQuranorusedbytheHolyProphet(‘s)andthe infallibleImams(‘a),mustbeusedin thatveryliteralmeaningaswasprevalentintheirtimes.Thispremiseisapplicabletoallthetermsandphrasesusedby them including thewords thatmeanworship.But for the limitations and conditions set bythemon the literal applications, especiallyof thewordsused to implyworship,wemust apply theapparentmeaningstoachieveouraim.

Theword‘Salat’isamongtheArabicwordswhichisusedinabundanceinQuranandthetraditionsof theHolyProphet (‘s) and the infallible Imams (‘a).Thus, to know its actualmeaning, first andforemost, we must search for its literal meaning and then strive to look for its conditions anddefinitionsinthewordsoftheinfallibles(‘a).

InLesaanulArab, vol. 14, p. 464, IbnManzoorwrites:As-Salatmeans al-dua (invocation) and al-istighfar(seekingforgiveness)….AndZujjaajhassaid:Therootinthewordal-Salatisnecessity.Itissaid,‘whenathingbecomesobligatory(i.e.whenitdoesnotbecomeseparateorseparatesathing).Andamongthemeaningsofamusalliisthehorsethatcomessecondintherace,i.e.ittrailsbehindthe first horse.Yet anothermeaning of sal’ya is roastedmeat and other roasted items.Also, Salatmeans to warm one’s hands…Salat also means to whirl or spin a staff to soften it or to make itstraight.

IbnAthir, inal-Nihayah,vol.2,p.50,writes:Salatmeansaspecialformofworship.Itsliteralrootimpliesinvocation….Alsoitissaidthatitsliteralmeaningindicatesrespect.

Themeaning thathasbeenacceptedbyallArab litterateurs is ‘invocation’.This translation isalsouniversally accepted among the jurists.But considering the fact that theword invocation is alwaysusedinthetransitiveform,whileSalatisnon-transitive,itbecomesclearthatthesearenotsynonymsorequivalentsofeachother.Therealityofinvocationisnotonlycallingoutorsupplicating,ratheritisonlyoneofitsfacets.Invocation,inreality,suggeststhecallingouttheinvokedonebytheonewhoinvokestoattracttheattentionoftheformer.Andwhenitiscoupledwithcallingout,itistermedas‘dua’ (supplication). But as theword ‘Salat’ is non-transitive, i.e. it is not in need of an object, itconnotessheerattentionofonetoanother,withouthimexpectingthatpersontopayattentiontohim.Therefore, the literal meanings of this expression indicate that Salat is an attention that isaccompaniedwithsoftness,respectandfollowing.

Theword ‘Salat’ has been used in this verymeaning in theHolyQuran and tradition. Like in the

verse,

يبنلا ىلع نولصی هتكئالمو هللا نإ

“SurelyAllahandHisangelssendblessingsontheProphet.”(Quran,33:56)

wheretheblessingsofAllahupontheProphet(‘s)havebeensupplementedwiththeblessingsoftheangels.

Similarly,inanotherverse,

ةیدصت و ءاكم الإ تیبلا دنع مهتالص ناك امو

“Their(polytheists)prayersintheKa’bawasnothingbutwhistlingandclappingofhands.”(Quran,8:35)

Instillanotherverse,theHolyQurandeclares,

رونلا ىلإ تاملظلا نم مكجرخیل هتكئالمو مكیلع يلصی يذلا وه

“HeistheOnewhoturnstowardsyouandsodoHisangelsthatHemaybringyououtfromthedarknesstolight.”(Quran,33:43)

YetanotherversecommandstheHolyProphet(‘s),

مهل نكس كتالص نإ مهیلع لصو .

“Andturnyourattentiontowardsthem.Certainlyyourattentionprovidesthemcomfort.”(Quran,9:103)

ThesalawatsentbytheMuslimsontheProphet(‘s)andhisprogeny(‘a),whichincidentallyisthemostoft-uttereddhikrinIslam,isanotherevidencetosupportourview.Therefore,itisclearthattheSalatofAllah,HisangelsandtheMuslimsontheHolyProphet(‘s)andhispureprogeny(‘a),andsimilarlytheSalatofthepolytheistsintheKa’baandtheSalatofAllah’sMessengerontheMuslimswhiletakingcharityfromthem,nonecomprisedofprostration,bowingorotheressentialelementsofthedailyritualprayersinthem.

AnotherproofisthisfamoussloganthatwasusedintheearlyperiodofIslamtocallthesocietytowardsAllah’sreligion,“ ةعماج ةالصلا ”whichistheArabicequivalentof‘yourattentionplease,’whenyouwanttodrawtheattentionofotherstoaveryimportantmatter.

YetanotherproofisthattraditionshavetalkedabouttheSalatofIblis,HazratAdam(‘a),HazratNuh(‘a),HazratSulaiman(‘a),HazratMusa(‘a)andHazratIsa(‘a).Therefore,itisevidentthattheliteral

aspect,rootandrealityofSalat,waspresentinalltheProphets(‘a).Moreover,thereweremanyArabswhopracticedChristianityandJudaismyetusedthistermfortheirformofworship.AndifthewordSalatboreanyothermeaningthanattentionintheirvocabulary,itwouldhavebeenusedinthatverysense.Inthatcase,theunanimityofthelitterateursonthemeaningofthiswordwouldnotholdwater.ThisitselfisaproofforthefactthatthewordSalathasbeenusedinIslamicideologyinitsliteralsenseandnobodyuseditinitsnewsenseintheinitialeraofIslam.Andonlyafterapplyingtherequisitedefinitionsandconditionstoit,theyhaveexceptedandlimiteditsliteralmeaningandconcept.

MoreimportantthanalltheseisthebasicandfundamentaldifferenceinthetypesofSalat-obligatory(wajib),recommended(mustahab),typesofobligatoryandtypesofrecommended.Also,thedifferencesinSalatprescribedfordifferentindividuals-traveler,sick,drowninganddumb.Obviously,noothermeaningcantakeinitsfoldalltheaboveapplications,excepttheliteralmeaningonwhicheverybodyagrees-theonlydifferencebeinginthedefinitionsandconditionsattachedtothem.E.g.thedailyprayersarethesameastheFridayprayersbuteachofthempossessescertainconditionspeculiaronlytoitself.Inthetraditionofascension(mi’raj)ithasbeennarratedfromtheHolyProphet(‘s):

“HazratMusa(‘a),inoneofhismunajat(whisperingsupplications)toAllahprayed,‘OAllah!GrantmeYourrecognition.’Allahretorted,‘TestifythatthereisnogodbutAllah.’HazratMusa(‘a)asked,‘OAllah!HowisSalat?’AllahtheAlmightyreplied,‘Say,‘ThereisnogodbutAllah’andtillthedayofjudgement,Myservantswillutterthisstatement.”

(BiharulAnwar,vol.93,p.202)

AlittleattentiononthistraditionrevealsthefactthattheliteralaspectofthewordSalatcoversalltypesofremembranceandattentiontowardstheAlmighty.Theonlydifferencebeingamongthemisthatwhileoneisperfect,theotherismoreperfect,oneisobligatoryandtheother,recommended.ToimplythattheapplicationofthewordSalatistrueonlyfortheobligatorywhileforothersitisjustmetaphorical,isdefinitelywrongandincorrect.For,themostcompleteSalatisthatwhichincludestherecitationoftheHolyQuran,itsinvocationsandotherconditionsthatareavailableinthetraditionsoftheHolyProphet(‘s)andhisinfallibleprogeny(‘a).AstheQuranitselfdescendedinstagesandthetraditionsoftheinfalliblewerenarratedsequentially,provesthatSalatoftheProphets(‘a)priortotheHolyProphet(‘s)andthatoftheMuslimsinearlyIslam,wasonlyinitsmetaphoricalsense(andnotasusedtoday).

Thenitwillnotbeincorrectifwesay:TheliteralmeaningofSalatisapplicableeverywhere,exceptthatforeachoccasionsomeconditionsandrestrictionshavebeenimposed.IntheconversationbetweenImamSadiq(‘a)andMansur,theAbbasideCaliph,thesamemeaningcanbederived:

“OnaFriday,MansuremergedfromhispalacewhileleaningontheshouldersofImamSadiq(‘a).Onseeingthis,apersoncalled‘Razaam’remarked,‘Whoisthismanwhoenjoyssuchastatusthatthechiefofthebelievers(Mansur)isleaningonhim?’HewastoldthatheisAbuAbdillah,JafarIbnMuhammadal-Sadiq(‘a).Hecried(withtheintentionofinsultingtheImam),‘HowIwishthatthefaceofAbuAbdillahwouldbecometheshoeofMansur!’Thereafter,hecameinfrontofMansurandsaid,‘OChiefofthebelievers!Permitmetoposeaquery.Mansuranswered,‘Askhim(Imam(‘a)).’Heinsisted,‘Iwanttoaskyou.’Mansurwasobstinate,‘Askhim’.Onthis,RazamstoodbeforeImam

Sadiq(‘a)anddemanded,‘DefineformeSalatanditsconditionsandrestrictions.Imam(‘a)replied,‘Salathasfourthousanddefinitionsandyoudonotdeservetobeinformedofallofthem.’Hesaid,‘InformmeonlyofthoseconditionsthatcannotbeforsakenandwithoutwhichSalatwillnotremainaSalat.’Imam(‘a)explained,‘Salatwillnotbecompletetillapersonperformstheablutions(Wudhu)completelyandprayswithoutanyshortcomings.Unawareness,hypocrisyanddeviationshouldbetotallydiscarded.HeshouldrecogniseAllahandstandbeforeHimwithtotalcognition.Afeelingofhumilityandmodestyshouldencompasshim.Heshouldfindhimselfbetweencompletehopeandabsolutedespair,patientaswellasanxious.Thatis,heshouldstandasifAllah’promiseswillbefulfilledforhimandthatHisthreatswillbeactualisedagainsthim.Heshouldputasidehisownhonouranddignity.Hisaimandgoalshouldberightinfrontofhiseyes.HemustsubmithishearttotheAlmightyandtreadonHispath.HeshouldnotbedistancedwithhisprayerstosuchanextentthathisrelationshipwithhisLordistotallysevered.Remember,heisstandingbeforeHimwhoishisaimandbroughtforHimhisowngift,andatthesametime,hopingforHisHelp,AssistanceandGrace.

TheSalatthatisorderedandrevealed(inQuran)isthisverySalat.AnditisthisSalatwhichkeepsapersonawayfromevilsandindecencies.’WhenImamSadiq(‘a)completedhisreply,Mansurturnedtohim(‘a)andsaid,‘OAbuAbdillah!Wealwaysquenchourthirstfromtheoceanofyourknowledgeandcomenearertoyou.Youhaveextricatedusfromdeviationandhavedispelledourdarknesswithyourlight.Wewillalwaysfloatinthebrillianceofyourholinessandtheoceansofyourgreatness.”


Therefore,therealityoftheterm‘Salat’,itssubjectandapplication,istheveryattentiontowardsAllahtheAlmightybutthismeaninghasbeensubjectedtosomedefinitions,restrictionsandconditionsintheQuranicversesandtraditionsoftheinfallible(‘a).Forinstance,theconditionoftimings,facingtheQiblah,saying‘Allah-o-Akbar ’,recitationofQuran,glorification,praise,saying‘thereisnogodbutAllah’,witnessingmonotheismandprophethood,prayingfortheProphet(‘s),bowinginrespect,prostration,etc.Hence,thevariousactionsandutterancesintheobligatoryandrecommendedprayersandthenumeroustypesofprayers,arenottherealityoftheterm‘Salat’.Rather,thesehavebeenconnectedtoitthroughthemediumofotherproofs.

10ChapterInnateRecognitionofAllahandItsRoleinSalat

AccordingtotheversesoftheHolyQuranandthetraditionsoftheAhlalbayt(‘a),anypersonwhostepsintothisworld,bearstherecognitionofAllah.Thisintroductionwasinaworldpriortothisandwasfirmlyingrainedinhisheart.ImamSadiq(‘a)says,

هقزار نم وال هقلاخ نم دحأ ردی مل كلذ الول .و اموی هنوركذیسو . تقولا اوسن و ةفرعملا تتبث .

“Recognition(ofAllah)wasestablishedandtheyforgottheoccasion.Soon,theywillrememberitonaday.Ifthis(recognition)wasnotthere,nonewouldhavefollowedwhoishisCreatorandwhoishissustainer.”

(Ilalushshar’ia,p.118)

AllahtheAlmightyorders,

نوملعی ال سانلا رثكأ نكلو میقلا نیدلا كلذ هللا قلخل لیدبت ال اهیلع سانلا رطف يتلا هللا ةرطف افینح نیدلل كهجو مقأف

“Thenturnyourfacetowardsthereligion,beingupright.ThenatureofAllahonwhichHehascreatedman.ThereisnochangeinAllah’screation.Thisisthestrongreligionbutmostpeopleknownot.”(Quran,30:30)Explainingtheaboveverse,ImamSadiq(‘a)says, قاثیملا دنع دیحوتلا ىلع مه رطفمهبر هنأ هتف رعم ىلع …“Hecreatedthemonmonotheismatthecovenant

(meethaaq)onHisrecognitionthatHeistheirLord…”(Tauhid,p.330)ImamMuhammadBaqir(‘a),elucidatesthetermuprightness(hanifiyah)intheverse, هب نیكرشم ریغ هللا ءافنح .“…beinguprightforAllah,andnotamongthosewhoassociatewithHim.”(Quran,22:31) يههللا قلخل لیدبت .ال اهیلع سانلا هللا رطف يتلا ةرطفلا .“Itisthenature(fitrat)onwhichAllah

hascreatedmankind.ThereisnochangeinAllah’screation.”Imam(‘a)reiterates, ىلع هللا مه رطفهفرعملا .“Allahhascreatedthemonrecognition.”(Tauhid,p.330)Thus,AllahtheAlmightyhasplacedHis

recognitioninthesoil(tenat)ofeverycreature,mixeditwithhisessenceandruledoutthepossibilityofchangeinthisform.ThisisthecovenantthatAllahhastakenfromallHiscreaturesbeforetheirarrivalinthisworldandisattachedwiththeminthisworldaswelltocompleteHisargumentuponthem.AllahtheAlmightyinforms,امنإ اولوقت وأ . نیلفاغ اذه نع انك انإ ةمایقلا موی اولوقت نأ اندهش ىلب اولاق مكبرب تسلأ مهسفنأ ىلع مهدهشأو مهتیرذ مهروهظ نم مدآ ينب نم كبر ذخأ ذإولعف امب انكلهتفأ مهدعب نم ةیرذ انكو لبق نم انؤابآ كرشأ

نولطبملا“And(remember)whenyourLordremovedfromthebacksoftheprogenyofAdam(‘a),theiroff-springsandmadethemwitnessagainstthemselves,‘AmInotyourLord?’Theyallsaid,‘Yes.Wetestify.’(Thiswas)sothatyoumaynotsayonthedayofJudgement,‘Surelywewereunawareofthis.’Orthatyousay,‘Ourforefatherswerepolytheistsfrombeforeandweareonlytheiroff-springs.Willyoudestroyusforwhatthewrong-doersdid?”(Quran,7:172-173)So,allthehumanshavebeencreatedonthenatureofAllah’srecognition(ma’arifatullah)andhencethequestionofdoubtandambiguityconcerningtheAlmighty.ProphetsofAllah(peacebeuponthem)whocametoinvitethepeopletowardsHim,usedtosay,

ضرألاو تاومسلا رطاف كش هللا يفأ .“AreyouindoubtaboutAllah,theCreatoroftheheavensandtheearth?”(Quran,14:10)ImamBaqir(‘a)saysthattheHolyProphet(‘s)said,

نلوقیل ضرألا و تاومسلا قلخ نم مهتلأس نئل و : هلوق كلذف . هقلاخ لج و زع هللا نأب ةفرعملا ىلع : ينعی . ةرطفلا ىلع دلوی دولوم لكهللا .“Everychildis

bornonfitrat(God-knowingnature).Thatis,ontherecognitionthatsurelyAllah(MightyandGlorifiedbeHe)ishisCreator.AndthisisHissaying,‘Andifyouaskthemwhohascreatedtheheavensandtheearth,theywouldcertainlysay,Allah.”(Tauhid,p.331)Therefore,allthehumanbeings,atthetimeoftheirbirth,possesstherecognitionofAllah,HisUnity,(Tauhid)HisbeingtheirCreatorandSustainerintheirnature.Butthisrecognitionissimple(baset).Thatis,itispresentintheirnaturebuttheyarenotawareofitsexistence.Hadtheycontinuedtoliveinthisveryway,andtheredidnotcomeanyreminderintheirentirelives,theywouldbeneitherbelieversnorunbelieversorpolytheists.SomeoneaskedImamSadiq(‘a)concerningtheverse,

نیرذنم و نیرشبم نییبنلا هللا ثعبف ةدحاو ةمأ سانلا ناك “Peoplewereonenation.ThenAllah

raisedtheProphetsasgiversofgladtidingsandaswarners.”(Quran,2:213)He(‘a)replied,يندهی مل نئل : میهاربإ لوقی عمست امأ . هللا مهیدهی ىتح اودتهیل اونوكی مل .و هللا قلخل لیدبت .ال اهیلع مهرطف يتلا هللا ةرطف ىلع اوناك . ىده ىلع اونوكی ملایسان : يأ ’’ . نیلاضلا موقلا نم ننوكأل يبرقاثیملل .

“Theywerenotonguidance.TheywereonAllah’snatureonwhichHecreatedthem.ThereisnochangeinAllah’screation.AndtheycouldnotbeguidedtillAllahguidedthem.HaveyounotheardIbrahimsaying,‘HadmyLordnotguidedme,Iwoulddefinitelyhavebeenamongthedeviatedones.’(Quran,7:77),i.e.Iwouldhavebeenamongthosewhoforgotthecovenant.”(Tafsir,Ayyashi,vol.1,p.104)WhenHazratIbrahim(‘a),amongthegreatestmonotheistsandthosewhohaverecognisedAllah,confessesinthismanner,thenhowisitpossiblethatotherscanacquirethecognitionofAllahthroughtheirintellectsandunderstanding?!Howcantheyrecogniseathingthatisbeyondtheirintellectsandremotefromtheirunderstanding?AllahtheAlmightysaystotheHolyProphet(‘s), ءاشی نم يدهی هللا نك ـ لو مهاده كیلع سیل“TheirguidanceisnotonyoubutAllahguideswhosoeverHepleases.”(Quran,2:272) فلكی ال

اهعسو الإ اسفن هللا “Allahdoesnotplaceresponsibilityonasoulbutwithinitscapacity.”(Quran,2:286)اهاتآ ام الإ اسفن هللا فلكی ”.ittogivenbeenhaswhatbutsoulaonresponsibilityplacenotdoesAllah“ال

(Quran,65:7)AbdulA’laasaysIaskedImamSadiq(‘a):‘HasAllahprovidedmananyfacultybywhichhecanacquiretherecognitionofAllah?’He(‘a)repliedinthenegative.Hequestionedagain,‘HasheimposedonthemaresponsibilitytoacquireHisrecognition?’OnceagainImam(‘a)answered,‘No.ExplanationisonlyfromAllah’sside.’Thereafter,he(‘a)recitedthelasttwoversesquotedabove.’ImamSadiq(‘a)says,نأ مهفرع اذإ قلخلا ىلع .وهللا مهفرعی نأ هللا ىلع قلخللو . اوفرعی نأ هقلخ ىلع هللا سیلاولبقی .“Allahhasnotimposedanyresponsibilityon

HiscreaturesthattheyrecogniseHim.ItisuponAllahalonetointroduceHimselftoHiscreatures.AnditisthedutyofthecreaturesthatwhenAllahintroducesHimself,theyshouldacceptHisrecognition.”(UsulalKafi,vol.1,p.164)Inyetanothertradition,he(‘a)said, ملو . ةفرعملا دابعلا هللا فلكی ملالیبس اهیلإ مهل لعجی .“AllahhasnotplacedanyresponsibilityonHiscreaturesvis-à-vis

recognition.Norhasheprovidedthemanypathforit.”(BiharulAnwar,vol.5,p.222)Therefore,notwithstandingthefactthatAllah,onaccountofHisgraceandnobility,hasinstilledHisrecognitioninthecreatures,butforHismunificence,nonewouldbeabletorealiseandfindHimintheconcealeddepthsoftheiressence.Here,anotherquestioncropsupandthatis:Whatistheuseofpriorworld’sintroductioninthislife?Theansweristhatfirstly,itisnotnecessarythatthisinnaterecognitionbeonlyforthisworld.Rather,itisquitepossiblethatitmightbesimplyforthesakeofcompletingtheargument.Secondly,ifpriorrecognitionwasnotavailable-asthetraditionshavestatedexplicitly-nonewouldbeabletorecognisetheirLord,theirCreatorandtheirSustainer.Therefore,AllahhasnotonlyintroducedHimselfinthepreviousworldbyinstillingthiscognitionintheessenceofthepeople,infact,eveninthisworld,whichisaplaceofexaminationandtribulations,itisHeWhohasliftedtheveilsofnegligenceandforgetfulnessfromthehiddenrecognitionintheirnatureandguidedthemtowardsit.Evidently,thetraditionofAllahisthatthisguidancecanbeachievedonlythroughthemediaofcauseslikesendingoftheProphets(‘a),Hissigns,placingmanindifficultiesandproblems,etc.AmiralMuminin(‘a)considersguidingthepeopletotheinnaterecognitionandremindingthemoftheircovenanttotheirLord,astheimportantaimsofsendingtheProphets(peaceonthem):

يسنم مهوركذی و هترطف قاثیم مهودأتسیل هءایبنأ مهیلإ رتاوو ، هلسر مهیف ثعبفهتمعن …“ThenHeraisedamongthemHismessengers,

andsentsuccessivelytothemHisProphets,tomakethemfulfillthecovenantoftheirnature,andremindthemofHisforgottenbounties…”(NahjalBalagha,Sermon1)AndAllahtheAlmightyaddressesHismessenger(‘s)thus: رطیصمب مهیلع تسل . ركذم تنأ امنإ ركذف .“Thenremind;foryouareonlyareminder.Youarenotdominantoverthem.”(Quran,88:21-22)Divineemissariesweresentsothattheycoulddrawtheattentionofmankindtotheconcealedrecognitionintheirnature.Theyperformedthistaskinvariouswaysandadoptingnumerousmethods.Similarly,theirsuccessors(awsiyaa)toofollowedinthefootstepsoftheProphets(‘a)andinvitedthepeopletowardstheirLord.AmancametoImamSadiq(‘a)andrequested,“OsonofAllah’smessenger!GuidemetoAllahastowhoisHe.Forindeedthedisputantshavearguedwithmealotinthisregardandhaveevenconfusedme.”ImamSadiq(‘a)replied,“OslaveofAllah!Haveyoueverboardedanark?”Herepliedintheaffirmative.Imam(‘a)questionedhimfurther,“Hasiteverhappenedthatthearkwaswreckedandtherewasnoothershipwhichcouldrescueyou?Nordidyouknowswimmingbywhichyoucouldreachtotheshore?”Whenherepliedintheaffirmativeagain,Imam(‘a)questioned,“Atthisjuncture(whenallyourhopeshavebeensevered),didyounotrelyonsome-onewhocouldsaveyoufromthisdifficulty?”Heexclaimed,“Ofcourse.”ImamSadiq(‘a)confirmed,“TheOnewhowasyourhopeinthatmomentofcalamityandfromwhomyouexpectedsalvationwhentherewasnoothersaviour,arefugewhentherewasnootherrefuge…isAllah”(Tauhid,p.230)Therefore,itisclearthatphilosophicaldiscussionsandtheologicalargumentsdidnotbringthismannearertoAllah.But,ImamSadiq(‘a),inhissimpleandlucidstyle,remindedhimofhisLord,introducedinhis(fitrat)nature.Ofcourse,thisisoneofthemethodstoguideamantowardstherecognitionofhisLord.Thismethodwhichiscalledasthatofdifficultiesandcalamities(basawazarra)hasbeenusedextensivelyinQuran.AllahtheAlmightyreminds,

متضرعأ ربلا ىلإ مكاجن املف هایإ الإ نوعدت نم لض رحبلا يف رضلا مكسم اذإو . امیحر مكب ناك هنإ هلضف نم اوغتبتل رحبلا يف كلفلا مكل يجزی يذلا مكبرناسنإلا ناكو

اروفك .“YourLordisHeWhospeedstheshipsforyouintheseathatyoumayseekofHisgrace;surelyHeiseverMercifultoyou.Andwhendistressafflictsyouinthesea,awaygothosewhomyoucallexceptHe;butwhenHebringsyousafetotheland,youturnaside;andmaniseverungrateful.”(Quran,17:66-67)AnothermethodwhichhasbeenextensivelyrelieduponbytheQuranandthetraditionsoftheinfallibleImams(‘a),istoremindmanofthebountiesofAllah.Rangingfrommanhimself,tothesmallestdustparticle,notonlytheexistenceofeverycreature,buteventheirsurvivalisbondedwithAllah’sPowerandGrace.ImamMuhammadBaqir(‘a)reveals,

ىحوأف ؟ دابعلا بولقب يل فیكف . كنم يلإ بحأ دحأ سیل هنأ ملعتل كنإ بر ای : ىسوم لاق . يقلخ ىلإ ينببحو ينببحأ -: مالسلا هیلع – ىسوم ىلاعت هللا ىحوأالإ ينم نوركذی ال مهنإف . يئالآ و يتمعن مهركذف : هیلإ هللااریخ .

“Allah,theHigh,revealedtoMusa(‘a),‘LoveMeandmakeMycreaturesloveMe.’HazratMusa(‘a)said,‘OLord!YouknowthatnobodyisdearertomethanYou.ButhowcanIchangetheheartsoftheservants?’Onthis,Allahrevealedtohim,‘RemindthemofMybountiesandendowments.ThencertainlytheywillnotrememberanythingbutgoodaboutMe.”(BiharulAnwar,vol.70,p.22)ThelateAyatullahMirzaMahdiIsfahaani(mayAllah’smercybeonhim)opinesinthisregard,“TheaimofrationalizationthroughthesignsistopreventthedenialofAllah’sexistence(haddenafiota’til).For,theexistenceofacreatureisimpossiblewithoutaCreator…Moreover,theconclusionofthisreasoningindivinescience,isperplexityandconfusionintherecognitionofHisBeing,theMostHigh,-anditisobligatorythatitshouldbethus-andtherefore,Heiscalledas‘Allah’.”(Abwabalhuda,p.17)Thus,itisclearthatthenaturalrecognitionofAllahimpliesthatHeonaccountofHisgraceandnobilityhasbestowedHisrecognitiontotheentiremankindandingraineditintheiressenceandcreatedthemonit.Butasthisrecognitionissimple(baseet),theyareunawareofitsexistenceintheiressenceandwheneverAllahtheAlmightysodesires,Hewillremindthemaboutitanddrawtheirattention.Ofcourse,theirreminderandattentionhasdifferentlevelsandgrades.Someremindersareverysevereandintensewhileothersareweakandyetothersaremoderate.WehavealreadystatedthatitisadivinetraditionthatHeusuallymakesHisslaveattentivetowardsHimselfandremindsthemaboutthisrecognitionondifferentoccasions,ofwhichwehavementionedafew.OneoftheseinstancesisSalat.InSalat,AllahtheAlmightyremembersHisservantsandthisremembranceismuchmorethanwhattheservantsrememberoftheirLord.InSalat,theslaves,feelingtheirneed,paucity,degradationanddependence,raisetheirhandstobegtheirLord,theSelf-Sufficient,theNeedless.AllahtheAlmightyfulfilstheirneedsandhelpsthemachievetheirdesires.ItisknownthatthemostimportantandgreatestdesireofacognizantservantistoattainproximitywithHisLord,meetingAllahandrisingtothehighestlevelsofrecognition.AllahtheAlmightyonHispart,accordingtoHispromise,helpshimreachtotheunprecedenteddegrees.Asaresult,whenhefindshimselfinthepresenceoftheAlmighty,herealisesHisgreatnessandmighttosuchandextentthatheiscompletelyobliviousofeverythingelsearoundhim.Previously,wehavenarratedthestatementofAmiralMuminin(‘a)thathesaid,

هوفعو هتمارك ىلإو لجو زع هللا ىلإ لوصولاو ىنملا كردو جئاوحلا ءاضقو ةاجانملا و ةرایزلا تقو ناح : يأ ةماقإلا ءيف ’’ ةالصلا تماقدق ‘‘ ىنعموهناوضروهنارفغو .

“Andthemeaningof‘surelytheprayershavebeenestablished’inIqamahisthat:‘Thetimeofvisitation,conversation,fulfillmentofneeds,comprehendingthedesiresandreachingtoAllah(MightyandGlorifiedbeHe),Hisnobility,pardon,satisfactiongandforgivenesshasarrived.”ImamMuhammadBaqir(‘a)saysthatAllahtheAlmightyhassaid,“ThebestthingbywhichMyservantscangainproximitytoMearetheobligatoryactswhoperformancehasbeenimposeduponthem.Andcertainly,MyservantcomessoclosetoMebyperformingtherecommendedactsthatIlovehim.AndwhenIlovehim,Ibecomehisearbywhichhelistens,hiseyesbywhichhesees,histonguebywhichhespeaksandhishandbywhichhetakes.WhenhecallsMe,IanswerhimandifheasksMeforsomething,Igranthim.”(UsulalKafi,vol.2,p.352)TheLateAyatullahMirzaMahdiIsfahani(mayAllah’smercybeonhim)says:TruedivinerecognitioncannotbegainedexceptthroughHimandthereinsofthisrecognitionareinHishands.ItisuponHimtointroduceHimselftoHisservants.Thus,seeingHim,meetingHimandrecognisingHimisentirelydependentonHim.Hence,HehasmadesomehousesontheearthforHisvisionandrecognitionandnamedthemas‘mosques’.ThetimingsofSalatarethetimingsofmeetingandrecognisingHim.Toannouncethetimingsofthisascension,HehasordainedtheAdhan.ToattendtoHispresence,Hehasimposedsomeconditionslikecleanlinessofthebodyandclothesandthemodeofdressing.ThebasisofthisrecognitionistostandbeforeHimwithrespectandattentionandthisisdonethroughannouncingHisgreatness(AllahuAkbar),praisingHim(Alhamdulillah),purifyingHim(SubbuhunQudus),invoking,modesty,humility,asenseofdegradationandlowliness,etc.AsthereisnolimitfortherecognitionofAllahandeventhelevelsofthisrecognitionareinfinite,henceSalathasbeenmadeobligatoryforeverybodytilltheirlastbreath.Anyonewhotastesthesweetnessofprayersandachievesitsaim,willrealisethathisadventinthisworldandhisimprisonmentinthisabode,isonlyforrecognition.For,aperson’srecognitionisincompletetillheentersthehouseofdeprivationandrealisationandhischangingfromoneconditiontoanothersothatheattainsthelevelsofrecognitionwhichcannotbeachievedbutinsuchahouse.Therefore,hewillknowthereasonforhisarrivalinthishouseofexaminationandtest.Becauseifmandoesnotwitnesstheconditionsofdegradation,povertyandhelplessness,hewill

neverknowmight,needlessnessandperfection.Consequently,hewillneverknowwhoisthesourceofthismightandneedlessness.Andonewhoisnotawareofthepainsofveilandignorance,willneverrecognisethevalueofrecognition,knowledgeandvision.”(Abwabalhuda,p.125-127)

11ChapterWorshipandSubmission

AllahtheAlmightydeclares,

نودبعیل الإ سنإلاو نجلا تقلخ امو

“IhavenotcreatedtheJinnsandmankindexcepttoworshipMe.”(Quran,51:56)

هایإ الإ اودبعت الأ كبر ىضقو

“AndyourLordhasdecreedthatyouwillnotworshipanybodybutHim.”(Quran,17:23)

توغاطلا اوبنتجاو هللا اودبعا نأ الوسر ةمأ لك يف انثعب دقلو

“And indeedWe sent in every nation a Prophet saying, ‘worship Allah and keep away from therebelliousones.”(Quran,16:36)

Explainingthefirstverse,ImamSadiq(‘a)says,

“HecreatedthemsothattheyfollowHiscommand,i.e.theyworshipHim.”

(Ilalushshari’a,p.13)

Similarly,inanotherexegesisoftheaboveverse,he(‘a)says,

ةدابعلل مهقلخ .

“Hecreatedthemforworship.”


AmiralMuminin(‘a),inthesermonofDhi-qarelucidates,

… ىلإ هدابع دوهع نمو ، هتدابع ىلإ هدابع ةدابع نم هدابع جرخیل قحلاب – هلآ و هیلع هللا ىلص – ادمحم ثعب ىلاعت هللا نإفهتیالو ىلإ هدابع ةیالو نمو ، هتعاط ىلإ هدابع ةعاط نمو ، هدوهع .

“ThensurelyAllahtheAlmightyraisedMuhammad(‘s)withtruthtobringoutHisservantsfromtheworshipofHisservantstoHisworship,fromthebindingofHisservantstoHisOwnbinding,fromtheobedienceofHisservantstoHisOwnobedienceandfromthemastershipofHisservantstoHisOwnmastership.”


Tobeaslaveimpliesasenseofsmallnessandslavery.Vice-versa,tobeamastermeanstofeelgreatand lordly.Onewho isking, ismasterand theonewho isa subject, isa slave.Allah,Whoenjoysabsolutelordshipdominatesallaffairs,possessesmastershipandpowerofgovernanceoveroneandall, and His mastership entails commands and prohibitions for everybody without exception. It isnecessary that theservantsshouldfeelasenseofslavery,submissionandhumility inHispresence.ImamSadiq(‘a)says,

. ةیدوبعلا ةقیقح كسفن يف الوأ بلطاف ملعلا تدرأ نأف . هیدهی نأ ىلاعتو كرابت هللا دیری نم بلق يف عقی رون وه امنإ . ملعتلاب ملعلا سیلكمهفی هللا مهفتساو . هلامعتساب ملعلا بلطاو .

“Knowledge is not acquired by learning. It is only a light which Allah (Blessed and High is He)penetratesintheheartofonewhomHeintendstoguide.So,ifyoudesireknowledge,thenfirstseekin yourself the reality of servitude. Then seek knowledge for its application. Ask Allah for itsunderstanding,Hewillmakeyouunderstandit.”ThenarratorsaysIenquired,‘Whatistherealityofservitude?’He(‘a)replied,

“It comprises of three things: Firstly, a person should never consider himself to be themaster ofthings endowed to him byAllah theAlmighty.He should consider every bounty andwealth to beAllah’strustandutilizeitasAllahwishes.

Secondly,apersonshouldnothaveanyplanopposedtothatofhisLord.

Thirdly,allhiseffortsshouldbefocussedonHiscommandsandprohibitions.

Thus,ifapersondoesnotconsiderhimselfasthemasterofthebountiesgrantedtohimbyAllahtheAlmighty,itiseasierforhimtousethemwhereAllahhascommanded.AndifapersondoesnotplanagainsttheplanningofAllah,itbecomesmucheasierforhimtofacethecalamitiesandafflictionsofthisworld.AndifheusesallhiseffortstoactonHiscommandsandprohibitions,hewillnothaveanytimeleftfordisputingwiththepeopleorlordingoverthem.

Hence,ifAllahgrantssomebodythesethreethings,theworld,Iblisandallthecreatureswillnotholdanysignificanceinhiseyes.Hewillnotseekthisworldforlordingoverthepeople,hewillnotseekwealthforthesakeofpowerandsuperiorityandwillnotforfeitthisworldofafewdaysduetohislaziness.

Allthesearefromthefirstdegreeofpiety.AllahtheAlmightywarns,

نیقتملل ةبقاعلاو اداسف الو ضرألا يف اولع نودیری ال نیذلل اهلعجن ةرخآلا رادلا كلت

“This is thehouseof thehereafter.Wehavemade it for thosewhodonotseekany loftiness in theearthnormischief.”(Quran,28:83)

Therefore,aslaveisonewhofeelsthathisselfandallhispossession,isunderthedominionofhisMaster.Considering that everythinghas comeandwill come intoexistenceonlyonaccountof the

will(mashi’at)ofAllahandnothingisindependentofit,itwillnotbeincorrecttosaythatonlyAllahis theMaster and rest everything else is butHis creation. For, the existence and survival of everycreatureinthisuniversedependsonHiswillandintention.

ImamSadiq(‘a)declares,

ردقی هنأ معز نمف . لجأو باتكو نذإ و ءاضقو ردقو ةدارإ و ةئیشمب : عبسلا لاصخلا هذهب الإ ءامسلا يف الو ضرالا يف ءيش نوكی الرفك دقف ، ةدحاو ضقن ىلع .

“Nothingoccursinthisearthandintheheavenexceptwiththefollowingsevenstages:Will,intention,destiny,decree,permission,bookandimplementation.Thenwhoeverthinksthathecanreduceanyofthesestages,thenindeedhehasdisbelieved.”


Therefore,inthefirstinstance,nobodyhasgotanyrightofmastershipandsuperiorityovertheotherand the real master and the true king of one and all is only Allah. All are His subjects and it isobligatoryonthemtofulfilltherightofservitude.TheymustobeyonlyHimandsubjectthemselveswithutmosthumility,modestyandlowlinessinfrontofHim.ConsideringanybodyelseasthemasterisagreatsinandistantamounttodenyingHimandpolytheism.AcknowledginganybodytobeatthesameleveloratparwithHimissheerpolytheism.

AllahtheAlmightysays,

ادض مهیلع نونوكیو مهتدابعب نورفكیس الك . ازع مهل اونوكیل ةهلآ هللا نود نم اوذختاو

“AndtheytakegodsotherthanAllahsothattheybecomethecauseofmightforthem.Nay!Soontheywilldenythemandwillturnintotheirenemies.”(Quran,:1981-82)

Explainingtheaboveverse,ImamSadiq(‘a)says,

“Thosewhohave taken togodsother thanAllah theAlmighty,on thedayof judgement theirgodswillberaisedtoopposethemandtheirworship.”ThenImam(‘a)said,“Worshipandservitudedoesnotimplyprostrationandbowing.Infact,worshipmeansobedienceandsubmission.WhoeverobeysacreaturetodisobeyAllah,hasinfactworshippedhim.”

(Tafsir,al-Qummi,vol.2,p.55)


“You(Shias)are thatgroupwhohave refused toworship the rebels.Whoeverobeysanoppressor,hasindeedworshippedhim.”


AmiralMuminin(‘a)says,

“AllahdeputedMuhammad(‘s)withTruthso thathemaytakeoutHispeoplefromtheworshipofidolstowardsHisworshipandfromobeyingSatantowardsobeyingHim.”

(NahjulBalagha,sermon147)

AnybodywhothinkshimselftobethemasterandrulerotherthanAllahtheAlmighty,hedeservestobelefttohimself.AndanyonewhotakesadeityandlordbesidesAllah,Hewillhandhimovertothatdeityandlord.TheHolyProphet(‘s)saysthatAllahtheAlmightyhaswarned,

كله داو يأ يف لابأ مل مث ، هسفن ىلإ هتلكو ، يناصع دبع امیأو . يریغ ىلإ هلكأ مل ، ينعاطأ دبع امیأ .

“WhoeverobeysMe,IwillnothandhimovertootherthanMyself.AndwhoeverdisobeysMe,Iwillleavehimuntohimself.ThenIwon’tbotherinwhichvalleyheisdestroyed.”

(Wasa’ilalshia,vol.15,p.235)

ImamSadiq(‘a)saidtoAbbadIbnKathirBasri,

هل لمع نم ىلإ هللا هلكو ، هللا ریغل لمع نم هنإف ! ءایرلاو كایإ ! دابع ای كلیو .

“Woe unto youOAbbad!Keep away from ostentation. For, whoeverworks for other thanAllah,Allahwillhandhimovertotheoneforwhomheworked.”


Hence, considering that His slaves and whatever is in their possession, all are the creatures andpossession of Allah, the limbs and organs of this body and the entire existence is His property.DerivingbenefitfromthemdependsonHispermissionandsatisfaction.Thus,anyutilizationwhichisnotinconformitywithHissatisfactionandorder,willbedeemedasprohibited(haraam).SoAllahtheAlmightyhasgivenpowerandauthoritytoeverybodyovertheirselvesandwealthbuthasoutlinedtheir limitations through divine laws and regulations. Consequently, none possesses authority anddominationover theotherexcept that ithasbeengrantedbyAllahtheAlmighty.Hedeclares in theHolyQuran,

ریدق ءيش لك ىلع كنإ ریخلا كدیب ءاشت نم لذتو ءاشت نم زعتو ءاشت نمم كلملا عزنتو ءاشت نم كلملا يتؤت كلملا كلام مهللا لق

“SayOAllah!YouaretheKingofthekingdom.YougivethekingdomtowhomsoeverYoupleaseandsnatch itawayfromwhomsoeverYouplease.Yougiverespect towhomsoeverYoupleaseandYoudegradewhomsoeverYou please. InYour hand is goodness. SurelyYou have power over allthings.”(Quran,3:26)

Itshouldbeborneinmindthatallperfection,powerandauthoritythathasbeenendowedbyAllahtheAlmighty tohisservants isnotbecause theydeserveditanditwasnotAllah’sduty tobestowthesebounties upon them.But itwasHis obligation andgrace on them thatHe granted these favors.Ofcourse, thisobligationtooisnotdevoidofwisdom.AllahtheAlmightybrought theservants to therealmof existence fromnon-existence and granted them the lights of intellect, knowledge, power,authorityandfreedom.Now, if theyderivebenefit fromthesegreatbounties, lower theirnecksfor

His obedience and submission, actwithmodesty and humility in front ofHim, fulfil the duties ofworshipdiligentlyandexpresstheirgratitudeforHisbounties, theywilldrawthemselvesnearertotheirrealMasterandattaingreatheightsandperfectionfromHisside.Butiftheyadoptthepathofdisobedience and transgressionwhileHe intends to oblige them,Hewill snatch away the bountiesfrom them so that theymaybe attentive towards their poverty anddependence onHim.And ifHewants,Hewill increase their bounties and power so that their disobedience is augmented, therebybecomingeligibleforaveryseverechastisementinthehereafter.Therefore,ifsomebodyactswithsinsandviceswith thebounties thathehasreceivedfromhisbenevolentLord,heshouldnot thinkthatthesegiftsareduetohistransgressions.Rather,theseareforpreparinghimforagreatcalamityinthenextworld.AllahtheAlmightywarns,

نیهم باذع مهلو امثإ اودادزیل مهل يلمن امنإ مهسفنأل ریخ مهل يلمن امنأ اورفك نیذلا نبسحی الو

“Letnot thosewhodisbelieve think that the respite thatWehavegiven them, isgood for them.Wehavegiventhemrespitesothattheyincreaseinsinsandforthemisadebasingchastisement.”(Quran,3:178)

So,itshouldbeborneinmindthatallthepowersandauthoritiesarenotinlinewiththepowerandauthority of Allah. Only that power and authority is in line with that of Allah’s which denotesobedience,servitude,humilityandmodestyinfrontofHim.AndthisgovernmentandauthorityisthatofthedivineProphets(‘a),theirsuccessors(‘a),thosewhohavebeenpermittedbythemtotakecareoftheaffairsof thepeopleanddonotviolatetheregulationsformulatedbythem.Amongall thesedivineluminaries,thepersonawiththemaximumpowerandauthorityisthatoftheHolyProphet(‘s).AlltheImams(‘a),allthechiefsofthearmies,governorsofcities,judges,scholars,guardians,etc.have all derived theirmastership and authority fromAllah’s lastmessenger (‘s). ImamBaqir andImamSadiq(‘a)say,

هنع مكاهن ام و هوذخف لوسرلا مكاتآ ام : ةیآلا هذه الت مث . مهتعاط فیك رظنیل هقلخ رمأ – هلآو هیلع هللا ىلص – هیبن ىلإ ضوف هللا نإاوهتناف .

“SurelyAllahhasdelegatedtoHisProphet(‘s)theaffairsofHiscreationsothatheoverlooksastohowtheyobeyHim.Thenhe(‘a)recitedtheverse,‘WhatevertheProphetgives,takeitandwhateverheprohibits,refrainfromit’.”

(Quran,59:7)(UsulalKafi,vol.1,p.266)

ImamRaza(‘a)says,

“CertainlyAllahdelegatedthemattersofHiscreationtoHisProphet(‘s)andsaid,

اوهتناف هنع مكاهن امو هوذخف لوسرلا مكاتآ ام .

‘Whatever theProphetgivesyou, take itandwhateverheprohibits, refrainfromit.ButHehasnotdelegatedtohimtheaffairsofcreationandprovidingsustenance…Indeed,theCreatorofeverythingisAllahasHesays,‘

نوكرشی امع ىلاعت و هناحبس ءىش نم مكلذ نم لعفی نم مكئاكرش نم له مكییحی مث مكتیمی مث مكقزر مث مكقلخ يذلا هللا .

‘AllahisHeWhocreatedyou,thenprovidedyousustenance,thencausedyoutodie,thenHebringstolife(once)again.Isthereanyonefromyourpartnerswhocandoanyofthesethings?GlorybetoHimandHighisHefromwhattheyassociate.’”

(Quran,30:40)(UyunalakhbaralRida(‘a))


هللا مرح ام ةلزنمب وهف – هلآو هیلع هللا ىلص – هللا لوسر مرح امف .

“WhatevertheMessengerofAllah(‘s)hasprohibited,thenitisasifAllahhasprohibitedit.“


ThesamestatusisenjoyedbytheHolyImams(‘a)whowerefromtheprogenyoftheHolyProphet(‘s) andwere his successors barring the fact thatmaking a thing permissible (halal) or prohibited(haram)wasbeyondtheirdomain.Undertheverse

مكنم رمألا يلوأ و لوسرلا اوعیطأو هللا اوعیطأ .

‘ObeyAllahandobeyHismessengerandthoseinauthorityamongyou’,(Quran,4:59)

ImamBaqir(‘a)explains,

هنومرحی الو ائیش نولحی ال مهنأ ریغ ، ءایبنألا عضاوم هللا مهلعج . ةمئألا يفو يلع يف يه .“ThisisaboutAliandtheImams(‘a).AllahhasplacedtheminthepositionoftheProphets(‘a)exceptthattheydon’tmakeathingpermissibleorprohibited.”

(Tafsir,alAyyashi,vol.1,p.252)

Thus,itisevidentthatobeyinganyoneofthemisequaltoworshippingHim.Again,itisknownthatallpower,authorityandmastershipreturnstoAllahandtheyallultimatelybelongtoHim.So,ifanyoneenjoysanyauthorityandmastershipwithAllah’spermissionandorder,thenhismastershipandauthorityisconsideredasthatofAllah’sandsubserviencetosuchmastershipwillbeconsideredasHis worship. Now, if anyone accepts his command and obeys him, then he has accepted Allah’scommandandobeyedHimandconsequently,worshippedHim.ButifsomeoneassumesauthorityandpowerwithoutHispermissionandcommand,thenhehasindeedusurpedaposition,placedhimselfasanopponentofAllahandclaimedastatusinfrontofHim.For,hewillexpectotherstoobeyhimandcarryouthiscommands.Needlesstosay,thosewhoobeyhimwillonlyobeyhimandthisobedienceandobeisancehasgotnothingtodowithAllah.

Thesameappliesforthemastership,authorityandcontrolofamanoverhisownselfandhiswealth.IfheviewsthemfromthisanglethattheyaretheendowmentsofAllahandtheirutilisationshouldbeinconformitywithHiscommandsandprohibitions,thenthisverythoughtwillbetheobedienceandworshipofAllahtheAlmighty.ButifitusedaccordingtothesatisfactionofAllah,unwittinglyandunintentionally, then it will not be considered as Allah’s worship. Rather, all his expenditures and

effortswillbeforsomeoneelseandtherebyillegal(haraam).

Describingthedifferentaspectsofmastership(Wilaayah),ImamSadiq(‘a)says,

“Mastershipisfromtwoaspects:Oneisthemastershipoftherightfulandjustrulerswhohavebeenappointedasguardiansof thepeoplebyAllahtheAlmighty.Thesamegoesfor thoseappointedbythemasmastersandthissequencetillthelowestformofmastership.(i.e.allthesearerightfulmastersastheybeardivineendorsement).

Thesecondaspectofmastershipisthatoftheoppressorsandtyrantsandthoseappointedbythemtillthelowestformofmastershipduetowhompeoplearemisguidedanddeviated.

Thelegalof these twoformsofmastership isobviously thatof the justmasterswhoserecognitionand mastership has been made obligatory and enjoined by Allah. Obeying the sequence of thesemasters, down the line, without reducing or adding anything from our side, or distorting hisstatements,iscompulsoryandstrengtheninghisposition,arecommendedact.For,undertheshadowof the just master and those appointed by him, rights are enlivened, justice is established andfalsehoodandoppressionaredestroyed.Therefore,onewholooksoutforsuchamasterandhelpshiminhiseffortsisliketheonewhohasmadeeffortstostrengthenthereligionofAllah.

Butthemastershipofthetyrantmasters,rightfromthetoptothelastoneappointedbythem,hasbeencondemnedandfollowingorassistingthemisprohibitedbecausetheyarethecauseofmisguidanceanddeviationofthepeople.Workingwiththemandacceptingtheirmastershipistotallyillegalandnon-permissible.Whoever does so, becomes liable for a painful chastisement, even if hiswork isinsignificant.For,anyactwhich isdonewith the intentionofhelpingandassisting them, is in fact,direct disobedience ofAllah and consequently, a great sin. This is because under the shadow of atyrant master, truth is trampled and falsehood is enlivened. Oppression, tyranny and destructionengulftheentiresociety,divineProphets(‘a),theirbooksandthebelieversarethrowntothewinds,mosquesaredestroyed, the traditionsofAllahandHis lawsaresubject todistortion.Therefore, toworkwiththemortoassistthemisprohibited(haraam)exceptinastateofhelplessnessandcoercionjustastheoccasionwhenmanisforcedtodrinkbloodoreatcorpse.”

(TuhafalUqul,p.332)

So, it is evident that the reality of servitude is submission.And the reality ofworship is humility,modestyandlowliness.Theobedienceofsomeoneistantamounttobeinghumbleandlowlyinfrontof him, thereby resulting in his worship. Therefore, any one who performs an action with theintentionofobeyinghismaster,has indeedworshippedhim.And ifsomebodyhasdonesomethingforthesatisfactionofhisself,thenhehasworshippedhisself.

So, those actions which are performed to gain paradise or for fear of hell, cannot be said to beAllah’sworship,althoughAllahhasorderedthesame.Becausetheseactionshavebeenperformedoutoftheloveofone’sself.ButAllah,onaccountofHisgraceandnobility,haspermittedHisservantstoperform their actionswith both these reasons and has promised them rewards ofworship for thesame.ButitshouldbeborneinmindthattherightofworshipisthatitshouldbeperformedwiththeintentionofAllah’sloveandproximity.ImamSadiq(‘a)says,

“SurelythepeopleworshipAllahforthreereasons:OnegroupworshipsHimtoacquireHisrewardsandthisworshipisofthegreedy.ThesecondgroupworshipsHimforfearofHishellandthisistheworshipof theslaves.But IworshipHimbecauseofmyloveandaffectionforHimand this is theworshipoftheliberals.”


LetusstrivetoworshipourLordforHisloveandaffectionandnotforthesakeoftheloveoftheself,oroutofcravingforthebountiesofparadiseoroutoffearforthepunishmentofhell,althoughAllahcanbeworshippedevenbythesetwoapproaches.

All praise is for Allah the Lord of the worlds as He is worthy and blessings of Allah be onMuhammad(‘s)andhispure,immaculateoff-springs.

OAllah!For thesakeofMuhammad(‘s)and theHoly Imams(‘a),hasten the reappearanceofourbelovedImamoftheTime(MayAllahhastenhisre-appearence).

www.IslamicMobility.com"WisdomisthelostpropertyoftheBeliever,lethimclaimitwhereverhefindsit"-ImamAli(as)"

salat the mode of divine - islamic mobilityislamicmobility.com/files/pdf/pdf582.pdf · be dispelled...

Documents