SoaringtotheOnlyBelovedAbuMuhammadZaynulAbidin-XKP

Published:2014Tag(s):islamnamazsalattauheedtaqleedislamiclawsfiqhhamdqulquranverses"holybook"xkprukusujoodqayamqibla

1ChapterDedication

میحرلا نمحرلا هللا مسب

OAllah, Ihumblypresent this short treatise toourbelovedguide, ImamAli (`a)- Imamal-Arifin(thedoyenofthesaints),whosetotalattentiontotheOnlyBelovedinprayerswasnotdeterredevenbytheremovalofanarrowthathadpiercedhisblessedfoot.Qumal-MuqaddasahInthecloseNeighborhoodoftheeverresplendentlady,Fatima,namedbyherbrother-ImamAli

al-Rida(`a),asal-Ma'suma(theinfallibleone)mayAllahimbueourheartswithintenseloveforher,andmayHeemancipateusbyherintercession.Amin

2ChapterPreface

IntheNameofAllah,theAllMerciful,theEverMercifulTheHolyQur'ansays:

هیقالمف احدك كبر ىلإ حداك كنإ ناسنإلا اهیأ ای

OHumanbeing,SurelyyouarestrivingTowardsyourLordLaboriously,AndyoushallmeetHim[1]AddressedtotheHumanbeing.TheHumanBeingisstrugglingonapathThepathleadstoHisLordThestruggleislaboriousHewouldmeetHisLordRumi in his celebratedmasterpiece,Mathnawimetaphorically and in a beautiful style begins by

narrating thespeechof thehumansoulwho isatpainandyearns to returnback tohisdwellingofpeace:Hearkentothereed-flute[2],howitcomplains,Lamentingitsbanishmentfromitshome:"Eversincetheytoremefrommyosierbed,Myplaintivenoteshavemovedmenandwomentotears.Iburstmybreast,strivingtogiveventtosighs,Andtoexpressthepangsofmyyearningformyhome.HewhoabidesfarawayfromhishomeIseverlongingforthedayheshallreturn.Theabodeofthehumanbeingandhistruehomeissomewhereelse.Heisastrangerinthisworld

inthetruesenseofthewordandhisplaceistheproximityandnearnessoftheonlyBeloved.Solongasheresidesinthestraitsofthisrealm,thepainofseparationhasalwaystoremain.Itisbythewingsofknowledgeandactionthatthebirdofhisspiritcanleavethecageofmaterialattachmentandflytothe realmof theBeloved.Butheneeds toknow thewayandstyle to soar to theabodeofpeace towhichtheBelovedhimselfinviteshim:

میقتسم طارص ىلإ ءاشی نم يدهیو مالسلا راد ىلإ وعدی هللاو

AndAllahcontinuallyInvitesTotheabodeofpeaceAndcontinuallyGuideswhosoeverHewantsTothestraightpath[3]

Aslongashehasnotdecipheredthetruepath,whichtheHolyQur'ancalls"siratal-mustaqim"(thestraightpath),heshouldneverdreamtomigratetohishometown.TheBeloved,whoyearnedthathisloversreturntoHisneighborhoodwheretheirhomeslay,sentHismessengerssothattheymayguidethebirdsofperplexitytotheirdestination.Amongthefundamentalmethodsthattheseguidesofthehumanbeingtaughtwasprayer.Salat-a

DivinelyinspiredmodeofprayertaughtbytheHolyProphet(s)-isamethodandanopportunitytoflyandsoartoone'sdestination.Ifthehumanbeingutilizesthisopportunitythatcomes5timesaday,hisjourneywouldundoubtedlycommence.Whyshouldheallowseveralopportunitiesduringhis life time togo towaste?Doesn'theyearn

deepinhisheartforthecompanyoftheBeloved?Doesn'therealizethatitishightimeheshouldgobackhomeandenjoytheneighborhoodoftheonlyBelovedwhointenselyloveshiscompany?Those who have tried to seek help by this vehicle of spiritual ascent may complain about its

ineffectiveness,sinceithasnotyetmadethemreachtheirdestination.Tothemmustbesaidthat'Noimaginaryvehiclecantransportyoutoyourdestination.'Ifthehumanbeingpraysobservingtheouteraswellasinneretiquetteofprayerhesurelywillattainsuccessincomprehendinghismuchlongedabode.Itisthenegligenceoftheheartinprayerthatmakestheprayerdevoidofitsspiritanddestroystheopportunityofthehumanbeing.As we shall see in this small treatise, the presence of heart (huduru'l qalb) is one of the most

fundamental conditions of prayer, without which the prayer lays a negative or no effect on thesupplicant.Appreciating its importance,one should try toobserve the sameandalways struggle inthisnobleventure.Obviouslythetaskischallenginganddifficultinthebeginning,butwithcontinualstruggleandsteadfastnessinbridlingthefacultyofimaginationofthehumanbeinganddetachingthehuman soul from temporal inclinations, one can slowly and gradually attain the state of completeabsorptioninprayer.Thisconcisetreatiseisahumbleattemptaimedatmakingusrealizethenecessity,possibility,and

methodologyofattainingthisvitalspiritofprayer.MayAlmightyAllahenableusachievethesame,so that we can join the flocks who are busy soaring to the realm of their Beloved and are veryanxioustomeetHim.Ifweshowlaxityinthissublimeaspiration,'thestateofperpetualregret'intheHereafterwouldbeofnousetous.AllpraisessolelybelongtoAllah-theAbsolutePerfectBeing,TheLordoftheWorldofDependentExistence.UtterlydestitutetoAlmightyAllah,AbuMuhammadZaynu'l`AbidinHolyProximityofBibiMa'suma(`a)-Qum-al-Mugaddasa

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3ChapterIntroduction

نیكرشملا نم انأ امو افینح ضرألاو تاومسلا رطف يذلل يهجو تهجو ينإ

SurelyIhaveturnedmyfacetoHimWhooriginatedtheheavensandtheearth,beingupright;andIamnotofthepolytheists.[1]Attention is the concomitant of conversation. Every sound human being enjoys attention when

transmittinghisthoughtstohisaddressee.Suchattentionneitherrequireslaboriousthoughtprocessesnoranykindofexertionfor thecontrolof themovementof themind.Whenonewishestoconveysomething, the mind translates it to its respective words and the tongue reveals the same. One,however,wouldneedtobridlehistonguetoavoidutteringallwhatisforbiddenorfutile.MostofthespeechinprayerisfromaDivinesource,andhencebridlingdoesnotmakeanysense.

Instead, themusalli is required to ensure that his attention is continuously focused on the act ofworshipor theWorshippedOne, and that thewordsofhisprayeroriginate from thedepthsofhisheartandtheheightsofhismind.This iswheremany are overcomeby the bird of imagination,which has habituated itself to fly

fromone branch of the tree ofmaterial attachments to another.Consequently, theworshipper getsdeprived of the progress and spiritual development he could acquire through this most effectivemeansofattainingGod'sproximity.Itisdifficultforonetoimmediatelyachieveandmaintainthispraiseworthyandnecessarystateof

attentioninprayer.OnehastocrosscertainlevelsofattentionbeforeenjoyinganaturalconversationwiththeBeloved.Inthepresenttreatiseweshallbrieflytrytodiscussthefollowingvitalissuesconcerningattention

inprayer:

SectionsCovered

1.Thenecessityofattentioninprayer2.Thepossibilityofattentioninprayer3.Levelsofattentioninprayer4.Hurdlesonthewaytoattentioninprayerandtheirremoval.5.Suggestedmethodsofachievingattentioninprayer.6.Theeffectofmaintainingone'sattentioninprayer.

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4ChapterTheNecessityofAttentioninPrayer

Howcantheattentionoftheheartandtheexpressionofhumilitynotbethespiritoftheprayerand(how can) the perfection of prayer not depend upon them, while the musalli in his prayer andsupplicationwhisperstohisLord?-MawlaNarraqiTheHolyQur'ansays:

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

OyouwhobelieveDonotnearprayersinthestateofintoxicationuntilyouknowwhatyousay[1]5TheHolyProphet(s)isreportedtohavesaid:

هیجانی امب ملعیلف ئلاعتو كرابت هبر يجانی هناف ىلص اذا يلصملا نا سانلا اهیا

OmankindSurelywhentheworshipper(musalli)prays,Hewhispers[2]untohisBlessedandAlmightyLordThereforehemustknowthatwithwhichhewhispers.[3]

RationalEvidence

PrayerisakindofworshiptaughttothehumanbeingbyhisLordthroughRevelationtoenablehimattainHisproximity.Itconsistsofasetofactionsandexpressions,mostofwhichclearlydeclaretheimmaculatenatureofGod.Asetofexpressions, therefore,formanimportantpartofthedailyprayer.Andclearly,theactof

expression cannot really be known to be so if the heart is oblivious of what the tongue utters.Therefore,attentionisanecessaryconcomitantofexpression,andhenceisalsonecessaryinprayer.Mawlaal-Naraqiinhisethicalopus,Jami'al-Sa'adatsays:

جانم هئاعدو هتالص يف يلصملا نا عم , هیلع ةالصلا لامك فقوتی الو ةالصلا حور عوشخلاو بلقلا روضح نوكی ال فیكوالا ریمضلا يف امع بارعالا يتاتی الو , ریمضلا يف امع بارعا مالكلا اضیاو , ةاجانمب سیل ةلفغلا عم مالكلا نا كش الو ؟ هبرو ةءارقلا نم دوصقملا نا اضیا كشالو ؟ الفاغ بلقلا ناك اذا ( میقتسملا طارصلا اندها :) هلوق يف لاؤس ياف , بلقلا روضحبالو , ةلفغلا باجحب هنع ابوجحم دبعلا بلقلا ناك اذاف -, يلاعت - هللا وه بطاخملا و , ءاعدلا و عرضتلا و دمحلاو ءانثلا راكذالا

تعرش يتلا ةالصل اب دوصقملا نع اذه دعبا امف , ةداعلا مكحب هناسل كرحیو , بطاخملا نع الفاغ ناك لب , دهاشی الو هاریهللا ركذ دیدجتو بلقلا لیقصتل …

Howcanthepresenceoftheheartandtheexpressionofhumilitynotbethespiritoftheprayerand(how can) the perfection of prayer not depend upon them, while the worshipper (musalli) in hisprayer and supplication whispers to his Lord? There is no doubt that speech along with absent-mindednessisnottheactofwhispering.Inaddition,speechisanexpressionofwhatisintheheartormind,andthisisimpossiblesaveby

meansoftheattentionoftheheart;forwhat(really)doesthesupplicantaskwhenhesays:'Guideusonthestraightpath'whiletheheartisinattentive?AndthereisnodoubtalsothatthepurposebehindQur'an-recitation and invocations (adhkar) is the act of laudation, praise, the expression of one'shumilityandsupplicationwhiletheaddresseeistheAlmightyAllah.Iftheheartoftheservant,therefore,wasveiledfromHimbythecurtainofinattentiveness,anddid

notseeorwitnessHim,butratherwasinattentiveoftheaddressee,andhemovedhistongueoutof(mere)habit,howremotethen,isthis,fromthepurposebehindprayer whichwaslegislatedfortherefinementoftheheartandrenewalofone'sremembranceofGod…[4]

Qur'anicEvidence

Inaddition,thefollowingverseimpliesthatthereasonbehindtheprohibitionofprayerinthestateofintoxicationistheworshipper'signoranceofwhatheutters:

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

Oyouwhobelieve,DonotnearprayersinthestateofintoxicationUntilyouknowwhatyousay[5]Hencewerehetoprayinthatstate,hewouldutterstatementsthemeaningofwhichheisoblivious.

AnEtymologicalDiscussion

Were we to reflect carefully on this verse, we would come to realize its universality: theword ئراكس (sukara)isthepluralof ناركس (sukran)andtheword ركس etymologicallymeans:

… ركفتلا لقعتلا نایرج يف لصاحلا ركسلا اهنمو … ناكام فالخ نایرج لصحتی ثیحب يعیبط نایرج يف ةلولیحلا وه …

"… interruption in a natural process, such that a course contrary to it follows … and of itsextensions is intoxication ( ركس (sukr)) that comes about in the (natural) process of thinking andintellection…"[6]The latemystic-scholarSultan 'Ali, inhisQur'ancommentaryBayanal- Sa'adaFiMaqamatal-

'Ibadasays:

يف لقعلا فرصت قرط اهدسل اركس تاركسلا نم ءيش لامعتسا نم ةلصاحلا ةلاحلا يمسیو دسلا ينعمب ركسلا نم ركسلاووا الكا وا ابرش ةلاحلا كلت نم لصحیام لك لب ةفورعملا ةیبنیعلا رمخلاب اهل صاصتخا الو , لقعلل يوقلا دایقنا قرطو يوقلاو جنبلاكو بنعلا ریغ نم ةذختملا تاریصعملاو عاقفلا اك فورعملا ركسلا هنم لصح ءاوس سفنلا رمخ وهف كلذ ریغ وا انیخدت

هیلاغلا لسكلاو ساعنلاو حرفلا و مغلا و لخبلا و دسحلا و بضغلاو ةوهشلا و بحلاو لمالا و صرحلاك ال وا نویفالاو سرجلاتناك ءيش يا نم سفنلا ركس هریبدتو لقعلا مكح ذافن نم هعناملا ةلصاحلا ةلاحلا لب لقعلا يضتقم يلع اهاضتقم بلغی ثیحبتلصح ببس يا نمو

Theword'sukr'stemsfromtheword'sakr'meaning'encumbrance;'andthestategottenbytakingan intoxicant is known as 'sukr' because it encumbers and closes the channels of the intellect'sinfluenceontheotherfacultiesofthehumanbeingand(hinders)thepathsoftheirsubordinationtoit.Andintoxicantsdonotspecificallyrelatetothewell-knownbrandy(forexample);rather,allthose

things through which the state of intoxication is attained, whether by means of drinking, eating,smoking or other than that, are called the intoxicants of thenafs,nomatterwhether the commonintoxicationthatcomesabout throughtheintakeofbeerandextractsgottenfromother thangrapesandtheusageofnarcoticsandopium,isattainedtherebyornot.An example of the latter iswhen intoxication comes about through overwhelming greed, hope,

love, desire, anger, jealousy, stinginess, sorrow, happiness, slumber or laziness, such that therequisitesofthesecharacteristicsoverpowerthedictateoftheintellect;rather(any)stategottenthathamperstheexecutionoftheintellect'scommandandcontrolissukrunnafs,regardlessofitsentityandcause…[7]`Abdal-RazzaqQashaniinhisQur'ancommentarypresentsthefollowingexplanationfortheverse

underdiscussion:

) ئوهلا ررومخ نم وا ةلفغلا مون نم ( ئراكس ) مكنوك لاح يف هللا عم ةاجانملاو روضحلا ماقم وبرقت ال يا ( ةالصلا وبرقت الاهسواسو ایندلا لاغشاب مكبولق لغتشت الو مكتاجانم يف ( نولوقت ام اوملعت ئتح ) ایندلا ةبحمو …

(Donot nearprayers): Do not near the station of presence and secret conversationwithAllahwhenyouare(intoxicated)bythesleepofnegligenceortheintoxicantsofmundanedesireandloveof theworld, (untilyouknowwhatyouaresaying) inyourwhisperingsanddonotoccupyyourheartswiththeoccupationsoftheworldanditsinsinuations….[8]Having known the roots of ركس (sukr) we come to realize that the commonly understood

intoxication is just one of its examples which the masses seem to be most familiar with. Otherextensions (masadiq) can also be comprehended. Commentators of the Holy Qur'an mention a

traditionofImamal-Sadiq(`a)thatimplicitlyendorsesthiscontention.He (a) says about verse (4:43) that, of the examplesof sukr is the مونلا ركس 'sukr of sleep'. "This

statement," says the Mawla Kashani in his 'al-Safi', "manifests universality."[9] He meansthat'sukr'(that interruption thatcomesabout in thenaturalprocessof thinkingandintellection)hasvariousextensions.InatraditionfromAl-Kafi,Imamal-Baqir(`a)isreportedtohavesaid:

متناو ةالصلا يلا اوموقت نا لجوزع هللا يهن دقو قافنلا لالخ نم اهناف القاثتم الو اسعانتم الو الساكتم ةالصلا ئلا مقت المونلا ركس لاق , ئراكس

Neitherstandforprayer in thestateofrestlessness,orslumber;norwhileyouareoversatiated;forverily(all) thoseareofthecharacteristicsofhypocrisy;andindeedAllahhasforbiddenyoutostandinprayerwhileyouareintoxicated;andbyintoxicationHemeans'theintoxicationofsleep'Furthermore,thereasonfortheprohibitionofprayerinthestateofintoxication,asindicatedinthe

verseunderdiscussion,clearlyrevealsthenecessityofattentionofwhatoneexpressesinprayer.Other verses of the Holy Qur'an also reveal, although implicitly, the necessity of attention in

prayer.Forexample,verse14ofchapterTahaclearlytellsusthatprayerisameansofrememberingAllah:

يركذل ةالصلا مقا

KeepupprayerForrememberingMe.[10]Can remembrance ever be possible when there is no attention and concentration in prayer?

Obviouslynot.

EvidenceFromTheTraditions

Thefollowingtraditionstooprovethenecessityofthepresenceofheartinprayer:1.TheAhlulBayt(a)arereportedtohavesaid:

كبلق هیف ترضحا ام الا كتالص نم كل سیل

YouhavenosharefromyourprayerSavethatportioninwhichyoumaintainedtheattentionofyourheart.[11]2.TheHolyProphet(s)isreportedtohavesaid:

هندب عم هبلق رضحی ال دبع ةالص هللا لبقتی ال

AllahdoesnotaccepttheprayerofthatservantofhisWhoseheartisnotpresentalongwithhisbody.[12]3.Imamal-Baqir(`a)isreportedtohavesaid:

هیلع تلبقا ام اهنم كل بسحی امناف كتالص يلع لابقالااب كیلعف ةالصلا يف تمق اذا

Whenyoustandupinprayer,Youshouldpayattentiontowardsit,ForverilyonlythatportionofitshallbetakenintoaccountInwhichyoupaidattention.[13]

WhatTheMuslimJuristsHold

AccordingtoMuslimjurists(fuq'aha),however,thepresenceofheartisnotobligatoryinprayer.Fornot allmen can achieve andmaintain attention throughout their prayer. Itwould also require timebeforeonehascompletecontroloverhisimaginationsinprayer.Hence,accordingtotheIslamicjurisprudencethestateofcontinualconcentrationisnotacondition

theabsenceofwhichinvalidatesprayer.Neverthelessit isconsideredashighlyrecommended,suchthatsomejuristsallowtheprayertobedelayedwithintheframeworkoftheprayertimeforthesakeofachievingthestateoftheheart'sattention(iqbal).Thereforealthough theprayerofonewhodoesnotobserveattention iscorrectandsufficient in

absolvinghimfromhisobligation,itwouldnottransporthimspiritually.Theovertactionsofprayerwouldonlyrelievehimfromdisobedience.Forhim,however, tosoar to theDivineandundergoatransformationwouldrequireattentionandconcentration.

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5ChapterThePossibilityofAttentioninPrayer

This(trend)mademanyscholarsconjecturethatmaintainingthebirdofimaginationandrenderingitobedient are among thosematters that are beyond the realm of possibility and adjacent to naturalimpossibilities. However, this is not the case, for it is possible to make it obedient by means ofspiritualmortificationandtrainingandspendingtime,totheextentthatthebirdofimaginationisinhisholdanddoesnotmoveexceptbyhiswillandchoice…-ImamRuhullahKhumayni

ThePossibilityofConcentrationInPrayer

AlmightyAllahsaysintheHolyQur'an:

اهعسو الإ اسفن هللا فلكی ال

AllahdoesnotchargeasoulSavetoitscapacity.[1]Thestereotypethatconcentrationinprayerisimpossibleisoneofthegreatesthurdlesthathamper

manfromwayfaringtowardstheDivineproximityandattaininghisperfection.Itisindeed,accordingtosome,aSatanicruseinculcatedtohindermanfromattaininghisfelicityandhappinessinboththeworlds.The human being, therefore, should be extremely cautious before accepting any unestablished

notionwithoutconvincingproofandevidence.Heshouldneverbedeceivedwithstatisticaldataandinductive reasoning to conclude thathuduru'l qalb (the presence of heart) is impossible or next toimpossible.Akin tophysical training that requirescontinuousexerciseandpractice,mindcontrol toocanbe

achievedwithtimeandstruggle.Manshouldrealizethathisfacultyofimaginationishabituatedtoflittodifferentplacesallthetime.Thereforeheshouldstrivetocurbthishabitandbridleitsothatitisdirectedbyhiswill.ThelateImamKhumaynisays:

نم كرحتیو نصغ نم ریطی ةیاهن الب كرحتمو رارف رئاطك ةیبرتلا لبق امهناف ةمهاولا ةوقو لایخلا ةوق ةیبرتلا لبقت يتلا يوقلا نموطاتابترا و ادج ةفیعض تابسانمب ءایشا يلا ةلسلسم تلقتنا اهنا يری ةدحاو ةقیقد اهبساح اذا ناسنالا نا ثیحب رخا ءيش يلا ئیش

اعءاط هلعجو لایخلا رئاط ظفح نا ءاملعلا نم ریثك نظ يتح ةبسانتم ریغ

فرصو ةیبرتلاو ةضایرلاب هعیوطت نكمیو كلذك سیل رمالا نكلو , ةیداعلا تالاحمل اب قحلمو ناكمالا زیح نع ةجراخلا رومالا نمنوكی ثیحب بلطم يا وا دصقم يا يف دارا يتم هسبحیف هرایتخاو هتداراب الا كرحتی ال هتضبق يف لایخلا رئاط نوكی ثیحب تقولاتاعاس دصقملا كلذ يف اسوبحم

And of the faculties that accept orientation and training are the faculties of

imagination (khayal)andestimate (wahm), for surely, before orientation, they resemble a bird thatfrequentlyescapesandperpetuallymoves;itfliesfromonebranchtoanotherandmovesfromonething to another, such that, if the human beingwas to evaluate themovements it hasmade in oneminute'stime,hewouldfindthatithasmovedcontinuouslyto(different)thingsonextremelytrivialinstancesandirrelevantoccasions.This(trend)mademanyscholarsconjecturethatmaintainingthebirdofimaginationandrendering

itobedientareamongthosematters thatarebeyondtherealmofpossibilityandadjacent tonaturalimpossibilities.However, this is not the case, for it is possible to make it obedient by means of spiritual

mortificationandtrainingandspendingtime,totheextentthatthebirdofimaginationisinhisholdanddoesnotmoveexceptbyhiswillandchoice,and(thus)hesuppressesitwheneverhewantsto,wherever he wishes to, and in whatever instance he chooses to do so- such that it is held in thelocation(saidinstance)forhours.[2]Thereforejudgingthestatisticaldataacquiredfromagroupofthemassesshouldnotquicklylead

onetomakeconclusionsofitsimpossibility.Onlyunwaveringevidenceshouldbesoughttofindoutthe truth. Such evidence may be gotten from the Holy Qur'an, the Sunna, or impartial rational

judgments.

EvidenceFromtheQur'anAndtheHolyNarrations

Theverse thatcalls thebeliever tokeepupprayerfor thepurposeofAllah's remembrance(20:14)[3] aswell as the traditionsmentioned in theprevious section also clearlyprove thepossibilityofconcentration in prayer: howcan theWiseCreator commandman to keepupprayer to rememberHimwhenthelattercannotconcentratetherein?Thetraditionsalsoinformedusthatthedegreeofacceptanceofthedailyprayerdependedonthe

extentofone'sattentiontherein.Can such directions of guidance be taught to the believer if they are impossible to achieve?

ObviouslyAllahdoesnotburdenanysoulsavewhatitcanbeartohandle.TheHolyQur'ansays:

اهعسو الإ اسفن هللا فلكی ال

Allahdoesnotchargeasoulsavetoitscapacity.[4]Henceonecannotdenythepossibilityofattainingconcentrationinprayer.Thetaskbeingdifficult

cannot be taken as a reason of its impossibility. Ifman struggles and is orderly in his venture, hewouldachievehisobjective.TheHolyQur'ansays:

ىعس ام الإ ناسنإلل سیل نأو

Andthatamanshallhavetohisaccountonlyashehaslabored.[5]Inshort:1.Allahdoesnotenjointhatwhichthehumanbeingcannotbear2.AllahhasenjoinedustoprayforHisRemembranceTherefore,HisRemembranceisapossiblephenomenon.3.AndRemembrancewithoutattentionisnoRemembranceThereforeattentioninprayerisapossiblephenomenon.

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6ChapterLevelsofAttentioninPrayer

.theleveloftheheart'sconvictionisextremelydifferentfromintellectualcomprehension.Therearemanythingsmanhasgraspedintellectually,buthasnotattainedtheheart'sconviction,andhisheartdoesnotconfirmwhathisintellectsays…-ImamRuhullahKhumayniTheHolyQur'ansays:

ىعس ام الإ ناسنإلل سیل نأو

Andthatamanshallhavetohisaccountonlyashehaslabored.[1]

اولمع امم تاجرد لكلو

AllhavedegreesAccordingtowhattheyhavedone.[2]Inordertodeterminethestepsonemustpursuetoachieveattentioninprayer,wemusttrytodefine

thekindof attentionweaspire.According to scholarsof ethics andgnosis attention isofdifferentlevelsanddegrees.Clearly,notallwhoaspiretorealizeattentioninprayerimmediatelypossesstheabilitytoascendtothemostrecommendedofallthelevelsofattention.Todefineallthelevelsofattentionisbeyondthescopeofthislimitedtreatise.Weshallonlybriefly

lookatsomeoftherecommendedlevelsofattentioninprayer,sothatwemayknowwherewestandandwhatourtargetshouldbe.Discussingthehigherlevelswouldrequireanintroduction,whichisbeyond the scopeof this treatise.Those interested,however, inhaving informationbeyondwhat iscoveredoverhere,mayrefertotheadvancedtextsavailableonthissubject.Attentioninprayerissometimesdividedintotwokinds:1.Attentiontotheactofworship.2.AttentiontotheWorshippedOne.'Attention to the actofworship' in turn isofvarious levels, someofwhichcanbe attainedwith

practicebyamajorityofpeople,whereasotherscanonlyberealizedbythosewhohavethoroughlypurifiedthemselvesfromthetaintsofsinsandattainedtheproximityofAlmightyAllah.'AttentiontotheCreator',however,canbeexperiencedbyonlythosewhoenjoythehigherlevels

ofthepreviouskindofattention.Thisshould,however,notmakeusbelievethatwecannotattainsuchlevels.Rather,theyareattainable,butneedcontinualspiritualstruggleandsteadfastness.The late Imamal-Khumayni in hisSirral-Salat (theKernel of Prayer) enumerates the levels of

'attentiontotheactofworship'asfollows:[3]•Attention toWorship in General: In this rudimentary level, which is attainable for all (the

believers),theworshippermustinculcateinhisheartthatworshipistheactofpraisingtheCreator.AndfromthebeginningoftheactofworshipuptoitsendheshouldmaketheheartunderstandthatheisextollingtheCreator,eventhoughhedoesnotunderstandthemeaningofwhatheexpresses.

•AttentiontoWorshipinDetail:Inthisleveltheworshipper'sheartispresentateverymoment

oftheworshipheisengagedin.Besides,healsoknowshowhepraisesandwhisperstohisLord.Thislevel itself is subdivided into severaldifferent levelsdependingon the stationsof theheartsof theworshippersandtheirgnosis.

LevelsofDetailedAttention

•Level1:Agroupofpeopledonotcomprehendsavetheouterandovertfacetofprayer.However,

theydounderstandthegeneralimportoftherecitations,laudations,andinvocationstheypronounceinprayer.Thepresenceoftheirheart,however,islimitedtoinculcatingthemeaningofwhatevertheyreciteinprayer.Itishighlyimportantforthisgroupnottolimitthemeaningofwhattheyreciteinwhattheyunderstandthere-from;(inotherwords,) theyshouldnot think that there isn'tany(other)meaning of what they recite save that which they apparently comprehend. "For," says Imam al-Khumayni,"thisbeliefbesidesbeingcontrarytotheintellectandtradition,isverydetrimentaltothehumanbeingtoo."AndoneofthegreatmasterpiecerusesofSatanistooccupyandpleasemanwithwhat he (already) possesses, andmake him cynical towards the rest of the unknown realities andsciences,therebyderivingastonishingresults.•Level2:Anothergroupconsistsofthosewhointellectuallyunderstandtherealitiesoftheactsof

prayer.Forexampletheyunderstandbyintellectualproofhowallpraises(solely)returntoGod;orthey know the reality ofSirat alMustaqim and themeaning of Surat al-Tawhid that represents thefundamental facetsof the ideological realities.All this isknown,however, through rationalproofsandtheintellect.Thehuduru'lqalbofthisgroupinprayerissuchthattheirheartsareattentiveandcomprehendindetailtherealitiesandthelaudationstheyrecite,andunderstandwhattheyexpressandhowtheypraisetheirLord.•Level3:Anothergroup,afterhavingcomprehendedtherealitiesoftheactsofworshipthrough

theirintellect,inculcatethesameintotheirhearts,andattainbeliefandconvictioninthesame.Thisisbecause the level of the heart's conviction is extremely different from intellectual comprehension.Therearemanythingsthatmanmayhavegraspedintellectually,butnotyethaveattainedtheheart'sconviction;hence,hisheartdoesnotconfirmwhathisintellectsays.Havingbrieflyobservedthelevelsofthepresenceofheartinprayer,wemaynowlookathowone

canachievesomeoftheselevels.Butfirst,inordertotreatthecontinualprocessofflittingthatourmindsalwaysexperienceduringprayer,itwouldbebettertodiagnoseandsearchfortherootcauseofthemalady,sothatweareabletodecipheritsremedyandthecorrectmethodofitstreatment.

[23][24][25]

7ChapterHurdlesontheWayToAttentioninPrayerAndtheirRemoval

Theto-and-fromovementthatweundertaketodriveoffthedistractionsofourmindsallourlifewillnevermakeusprogress. It rathermanifests stagnationandstillness.On thecontrary, ifwewere touprootthecausesofdistraction,wewouldeasilybeabletosoartowardstheproximityofAllah.

CausesofDistraction

Scholarsofethicsandgnosismentionintheirbookstwofundamentalcategoriesofelementsthat

candistractone'sattentioninprayer:-TheExternalElements-TheInternalElementsTheExternalElementsThese are external elements that divert the attention of the worshipper- (musalli). They mainly

concernhissightandhearingperceptions.Placeswhereaconversationisgoingon,orthetelevisionhappens to be switched on, for example,would quickly distract the attention of onewho is easilyvulnerabletosuchstimuli.Prayingonabeautifullydecoratedvelvetprayermatoranopenplacewherepeopletendtopassby

canalsoserveasasourceofdiversionofattentionforsome.Forthisveryreasonsomescholarsofethicsadvisepeoplewhoseattentioniseasilydivertedbyauditoriesandvisibilitiestoseekseclusioninadarkplacewhenpraying.In his commentary to al-Kafi, Sadru'l Muta'allihin informs us of what the wayfarers to Allah's

proximity practiced after having sought forgiveness from Allah. One of these, he says, is al-khalwa (seclusion), which of course does not imply, as some may tend to surmise, the totalabandonmentofthesocietyforthesakeofworship.Hesays:

هجعزی ام سواسولاو دسافملا و لغاوشلا نم هیلا امهنم لخدی بلقلا ازیلهد امهناف , رصبلاو عمسلا طبضو لغاوشلا عفد اهتدئافوملظم ناكم يف ةولخلاب الا كلذ نكمی سیلو , اهطبض نم دب الف , هدصق نم هیلع وه امع هریغیو …

Thebenefitofseclusionisthatitfreesoneselffrompreoccupationsandenablesonetocontrolhishearingandsight.Forverilythesetwoarethevestibulesoftheheart; it is throughthemthatthingslikedistractions,evil thoughtsandSatanic insinuations thatdisturb thehumanbeinganddiverthimfromhis intention,enter theheart.Hence theymustbebridled;and thatcannotbe realizedsavebymeansofseclusioninadarkplace…[1]Seclusionisrecommendedinsupererogatoryprayers.Otherwise,congregationalprayerhasample

benefitsandoneshouldstrivetoalwaysattendthecongregationsothathemaybespirituallyuplifted.TheInternalElementsThe internal elements act as the closest and most dangerous of the above two categories to

themusalli.Resemblingamagnetic force, theyattract innumerablekindsof imaginations related tothem.Solongastheysubsist,manshouldneverdreamofattainingevensomeoftherudimentarykindsofconcentrationinprayer,letaloneattainingthehigherlevels.Itisuselesstosupposethatcontinualforcefulrepulsionofstraythoughtscaneasilyenableoneto

achievethestateofconcentrationheaspires.Inhisexpurgation(tahdhib)of thevoluminousethicalworkofIhya,MawlaFaydKashaniquotesabeautifulexampleAbuHamidal-Ghazzalimentionstoillustratetherealityofthematter.Hesays:

هركف يلا دوعیو هدی يف ةبشخب اهریطی لزی ملف , هیلع شوشت ریفاصعلا تاوصا تناكو هركف هل وفصی نا دارا ةرجش تحت لجر : هلاثمواذا تاوهشلا ةرجش كلذكف , ةرجشلا عطقاف صالخلا تدرا ناف عطقنی الو يناوسلا ریس اذه نا هل لیقف , ةبشخلاب ریفتتلا يلا دوعتف

بابذلا ناف اهعفد يف لوطی لغشلا و راذقالا يلا بابذلا راجشالا يلا ریفاصعلا باذجلا راكفالا اهیلا تبذجنا اهناصغا تعرفت و تبعشت

كلذو ایندلا بح وهو دحاو لصا اهعمجیو . اهنع دبعلا ولخب املقو ةریثك تاوهشلا هذهو رطاوخلا كللذكف . ابابذ يمس هلجالو با بذ املكةئیطخ لك سارItsexampleisthatofamanunderatreewhowantedhisthoughtstobeclear(fromdistractions),

whilethenoiseofthesparrowsonthetree(above)disturbedhim.Wheneverhechasedthemoffbyastick inhishand to resumehis stateof contemplation,he found them return again.The following,thus,wassaidtohim:'Surelythiskindofmovementislikethatofsawani(thecamelthatisusedtodrawwater from thewell andcarry the same ( يئاوسلا ریس ); and (such circularmovement) shall notchange.[2]Thereforeifyouwouldliketofreeyourself(fromthisstateofcontinualdistraction)chopoffthetreealtogether. Likewise is the tree of material desires: when its branches multiply it attracts variousthoughtsthewaythesparrowswereattractedtothebranchesofthetreeandthewayaflyisattractedtodirt;itwouldtakealongtimetochaseitoff,forindeedwhenevertheflyischasedawayitreturnsback(kullamadhabbaaba).Thatiswhyitwascalleddhubab(thatwhichreturnswheneveritischased).Similaristhecasewith

imagination.Andthesematerialpassionsarenumerousandhardlydoesthesupplicantlackinhavingthem.Andoneoriginunitesthem:lovefortheworld,whichistherootcauseofeverymisdeed'.[3]Hencethesolutiontoeliminatethemagneticforcewithin,istodemagnetizeitthroughtheprocess

ofcontinualstruggleagainstone'svain inclinationsand theprocessofdetachment (zuhd) from thepleasuresofthematerialworld.Thisshouldnotbemistakenfor'abstinence',sinceIslamdoesnotteachustoabandonthe'material

means' thatAlmightyAllahhasprovideduswith.The realmeaningof zuhd is 'detachment' (qat'ul`al'aiq)andnot'abandonmentofthematerialmeans'asconjecturedbysome.Onlywhenthehumanbeingunderstandsthatthematerialneedsoftheworldare'themeans'andnot

'thegoal',andpracticesaccordinglycantheprocessofdemagnetizationtranspire.[26][27][28]

8ChapterSuggestedMethodsofAchievingAttentionInPrayer

Imam'Ali('a)isreportedtohavesaid:"Bewarethateverydeedofyoursisperformedaccordingto

yourprayer."Thismeansthatthereisareallinkbetweenourprayersandthedeedsweperform.Thistraditioninformsusthatthedeedsofthehumanbeingareshapedaccordingtohisprayer.If

the prayer infuses the spirit ofmonotheism in the heart andmindof theworshipper (musalli) andorientshimaccordingly,thedeedsthatwouldfollowwouldsparklewiththelightofmonotheismandthehumanbeingwouldundergospiritualprogress.

RealizationofTheImportanceofPrayers

Praying in the state of indifference and laxity should not be considered as an astonishing

phenomenoninthelifeofonewhohasnotrealizedtheimportanceofprayeranditsvitalroleinabeliever'slife.Thiscontentionneedsnointellectualevidence,asitiscrystalcleartoeveryimpartialobserver.TheemphasisIslamlaysonprayerisenoughtodriveonetoappreciateitsfundamentalroleina

person'slifeandcharacter.Imam'Ali(`a)isreportedtohavesaid:

كتالصل عبت كلمع نم ءيش لك نا ملعاو

"BewarethateverydeedofyoursisperformedAccordingtoyourprayer."[1]Thismeansthatthereisareallinkbetweenourprayersandthedeedsweperform.Thistradition

informsusthatthedeedsofthehumanbeingareshapedaccordingtohisprayer.Iftheprayerinfusesthe spirit of monotheism in the heart and mind of the worshipper (musalli) and orients himaccordingly,thedeedsthatwouldfollowwouldsparklewiththelightofmonotheismandthehumanbeingwouldundergospiritualprogress.However, if it lays a negative effect, the actions that would follow would assume the color of

polytheism and remoteness fromDivine proximity. Consequently our good deedswould carry noweightatall.AlmightyAllahinformsusaboutapeoplewhoconjecturethattheyhavedonegoodandareonthestraightpath,butinrealitytheyhavenothingbutloss:

الامعأ نیرسخألاب مكئبنن له لق

اعنص نونسحی مهنأ نوبسحی مهو ایندلا ةایحلا يف مهیعس لض نیذلا

Say(OOurApostleMuhammad)Shallwetellyouwhowillbethegreatestlosersintheirworks?Thosewhosestrivinggoesastrayinthepresentlife,whiletheythinkthattheyareworkinggooddeeds.[2]Onewhoalwaysverballydeclares thatallpraisesbelong toAllah (al-HamdulilLah),whether in

hisqira'aor elsewhere in prayer, but is oblivious of the truemeaning ofwhat he uttersmay, forexample, give away a lot of wealth as alms (sadaqa), but always experience a sense of self-esteem(`ujb),thinkingthathehasdoneafavoronAllah.Thisiswhilethecoreofpraiserestrictsitfortherealdoerofgoodorpossessorofanattributeof

perfection,whichinthelanguageofQur'anisnoneotherthanAllah.TheHolyQur'ansays:

نیملاعلا بر هللا دمحلا

AllpraisesbelongtoAllah.[3]Wheneveranyonedoesanygood'thedoerandthedeed'botharethecreationofAllah,sincetheir

existenceaswellassubsistenceentirelydependsonHispower.AndsinceHeisthesoleCreatorandwhateverHecreatesisbeautiful,everybeautifuldeedisHis:

هقلخ ئش لك نسحأ يذلا

'OnewhomadebeautifulallthatHecreated'[4]

Furthermore,sinceHeisthesolepossessorofallperfect&beautifulattributes,allpraisesbelongtoHim:

ىنسحلا ءامسألا هل وه الإ هلإ ال هللا

Allah,exceptingHim,thereisnoGod;HisarethebeautifulNames.[5]Thereforehowcanoneeverthinkhighlyofhimselfforhavinggivensomethingthathereallyand

ontologicallydoesnotpossess?HowcanoneeverextolhimselfforagooddeedthattheAlmightyenabledhimtoperform?One,however,whounderstandsandalwayspaysattentiontothefactthatallpraisessolelybelong

toAllahandappreciatesitstruemeaningwouldalwaysthankAllahfortheblessingofenablinghimtogivehiswealthforHissake.Toexpresstakbirinprayersandbeignorantofitsmeaningorinattentiveofthesame,wouldnot

makeoneGod-waryinmanyofhisacts.AllahuAkbarmeans thatAllah isgreater thanwhatever isdescribedofHim.Insimplerwords,Hetranscendstheboundsoffinitudeandisfreefromeverykindofshortcomingorimperfection.HeisInfiniteandpresenteverywhere:

هللا هجو مثف اولوت امنیأف

'…Whithersoeveryouturn,thereisthefaceofAllah…'[6]One, therefore,who does not inculcate this truth in hismind and heart in prayerwould always

blemish his soul with the taints of 'sin'. Sin, which is disobedience to the Creator, is a practicalexpressionofpolytheism,whereas theworshipperdeclares theNon-compositeand Infinite realityofHisCreatorwhichisequaltotheimpossibilityofeventheassumptionofasecond.In simpler terms: The Holy Quran informs us of a people who worship their vain desires and

considerthemastheirGod:

هاوه ههلإ ذختا نم تیأرأ

HaveyouseenhimwhohastakenhisvaindesiretobehisGod?[7]Therefore"obeying"one'svaindesiresistoworshipthem,whichistantamounttopolytheism.In

otherwordswhosoever prefers his vain desires to some of the commands ofAllah is practicallydeclaringpolytheism.Ifthemusulliweretounderstandtheabove,andrealizedthemeaningoftakbir,andmoldtheheart

accordingly,hewouldalwaysbedeterredfromsin.SmallwonderitisthattheHolyQur'ansays:

ركنملاو ءاشحفلا نع ىهنت ةالصلا نإ ةالصلا مقأو

…Andkeepupprayer;Surelyprayerrestrainsonefromindecencyandtheforbidden…[8]

FindingUnoccupiedTimeAndUnoccupiedHeart

A very importantmethod of attaining huduru'l qalb suggested by some scholars of ethics is to

apportionaspecifictimeforprayer,atimeinwhichyouhavenopreoccupationstobusyyourmindandheartwith.Habituatingoneself inprayingwitha freemindwould reallyhelp thenovice in thepath of Allah to attain concentration andmaintain the same throughout his worship. It is only bymeansofproperdisciplineandorganizationthatsuchapracticecanbeachieved.It is impossible for thecontemplativewhohas realized theclose linkbetweenhisprayerandhis

deedstobeslothfulandgivelessimportancetoprayer.[29][30][31][32][33][34][35][36]

9ChapterTheEffectofMaintainingAttentioninPrayer

Ifhisdispositionhasnotbeeneclipsedbyhismisdeeds,thedesiretoattainperfectionneverceases,

and thewayfarercontinuesonhis journey towardshisBeloved.AlmightyAllahmolded thehumanbeing in a manner that he yearns and is able to soar forever and achieve the higher levels ofperfection…HisaimistheInfinite.Examplesofsuchadrivearemanifestedinthehumanbeing'scravingfor

infiniteknowledge,power,andbeauty…ThebeautyhereliesinhowtheCreatordesignedthehumanbeing: although man has nothing of his own, not even existence to own his finite perfection, theInfinitelyPerfectcontinuallywelcomeshimtoHimself:"ToAllahisthehomecoming"

هیقالمف احدك كبر ىلإ حداك كنإ ناسنإلا اهیأ ای

OMan!YouarestrivingUntoyourLordLaboriously,AndyoushallencounterHim.[1]TheHolyProphet(s)isreportedtohavesaid:

نمؤملا نابرق ةالصلا نا

VerilyprayerisAmeansforthebelievertoattainGod'sproximity.[2]38One of the most sublime effects of observing attention in prayer, as indicated in the above

narration,isAllah'snearnessandproximity.TheabovementionedverseoftheHolyQur'analsotellsus thatman is a traveler in thusworld and thathisdestination is theneighborhoodofhisBelovedCreator.Again,inchapter35,verseno.18,weread:

ریصملا هللا ىلإو هسفنل ىكزتی امنإف ىكزت نمو

Andwhosoeverpurifieshimself,purifieshimselfonlyforhisownsoul'sgood.ToAllahisthehomecoming(destination)[3]AlmightyAllahprescribedasetofdevotionalactsformantoenablehimtosoartoHisProximity

and attain knowledge of His Exalted Presence. It is this sacred aspiration wherein lies the truehappiness of the human being. To understand this reality does not require one to search forintellectualproofs.The innate nature (fitra)of the human being itself is a proof of this reality: the human being

innatelyaspirestoattaininfiniteperfection,whichexistsinnoneotherthanhisCreator.Ifhisinnatenature has not been eclipsed by hismisdeeds, the desire to attain perfection never ceases, and the

wayfarercontinuesonhisjourneytowardshisBeloved.AlmightyAllahmoldedthehumanbeinginamannerthatheyearnsandisabletosoarforeverand

achievethehigherlevelsofperfection.Henaturallydoesnotaspireforlimitedperfection.Hisaimisthe Infinite.Manifestations of such a drive are the human being's craving for infinite knowledge,power,andbeauty.Independent Infiniteperfection,however,solelybelongs toGod,sinceHealone is theNecessary

Existent.Hisnearservants,howevercanenjoyHisproximityandperpetuallysoarandprogress,sincethe

journeyisendless.ThebeautyhereliesinhowtheCreatordesignedthehumanbeing:althoughmanhas nothing of his own, not even existence to own his finite perfection, the Infinitely PerfectcontinuallywelcomeshimtoHimself:

میقتسم طارص ىلإ ءاشی نم يدهیو مالسلا راد ىلإ وعدی هللاو

AllahcontinuallyInvitesTotheabodeofpeaceAndcontinuallyGuideswhosoeverHewantsTothestraightpath[4]

ریصملا هللا ىلإ

ToAllahisthehomecoming.[5]The process of getting closer to God should not mislead us to believe that God is at a higher

physicalplaneandwewouldreachhimifweobserveattentioninourprayers.Rather,thedistanceisnotphysicalbutmetaphysicalandspiritual.Thehumanbeing through a continual processof inculcationof truth inhis prayer, undergoes a

spiritualtransformation:theprayerteachesandorientshim.Itigniteshishearttorepentandwakeup.Itforceshimtoseekforgivenessofthesinsthathehascommitted;itteacheshimtobeanobedientservantofGod;itperpetuallytransformshimandtransportshimtowardstruemonotheism.Thereforeifconcentrationisalwaysmaintainedtherein,thetrueaspirantofperfectioncanpurify

hisinnerselfandobeyallwhateverAllahhascommandedhim.Itisthesenseofindifferenceinmanthatcreatesdoubtinthepossibilityofattainingthehigherlevelsofhumanperfectionthatthegnostics(awliya') speak about. If onewere to painstakingly contemplate and understand even the overt andoutermeaningofwhatheexpressesinprayer,hecansurelyundergospiritualchange.Howcan themusallialwayshave theaudacity todeclare the immaculatenatureofGod,whenhe

manifestsinhispracticallifeactionsthatareincongruouswithhisdeclaration?Torelyonpeople'swealth,forexample, isanextension(misdaq)ofsuch incongruity:howcanonepinhishopesonahumanbeinglikehimselfwho(inreality)neitherpossessesanythingofhisown,norhasknowledgeofhisnextmoment?Howcanoneshowrespecttoanotherduetothewealthandaffluenceofthelatter,whilehealways

declaresthatallpraisesbelongtoGod,whichfinallymeansthateveryentityisHisproperty?Ifonewere to carefully ponder over what he expresses in prayer and understand the essence of theirmeaning,hisactionswouldshinewiththespiritofmonotheismandtransporthimtothehometownwhichhisheartnaturallyaspires.

[37][38][39][40][41]

10ChapterTheMeaningofPrayer

InIslamictraditionsweunderstandtherealmeaningof'takbir'as'AllahuAkbarminanyusaf'(God

is greater than what is described of Him) … His ownership is real andontological(haqiqiandtakwini):HehastotalcontroloverallHiscreation,andcanlayanykindofeffectonanyoneofthem.Therefore, every sort of knowledge, wisdom, wealth and treasure is His, and totally under His

control…weshouldengraveinourmindsthefactthatweareplacingthemosthonoredpartofourbody(ourface)onthemostinsignificantofthings(earth).The scope of this short appendix is too limited, and hencewe shall only explain some parts of

prayerherebelow:

Niyya(Intention)

Itisnotnecessaryforonetopronouncetheniyyaverbally,fortheitsrealityis"theintentionofdoinganaction".Themusalli(theonewhoprays)hasitinhismindandknowswhatprayerheisgoingtorecite. Thefuqaha in their books of jurisprudence mention the necessity of the intentionofqurb (attaining nearness of Allah). They say that we must pray with the intention of attainingnearnessofAllah.Theworshipperisadvisedtobeextremelywatchfullesthisintentionmixeswithanyofhisworldly

interests, for that will destroy the edifice of his prayer. Ethicians or the `ulama-u1-akhlaq haveunderscoredwithconvincingproofsthefundamentalimportanceofniyyaorintention.Anotherveryimportantnecessityis tomaintainone'sniyya till theendofhisSalat; forat times,

themusallimaybeginwithapurelyDivineintention,butwhenhesensesanonlookeraroundhim,hechangeshisattitudeduetothelatter'spresence.

TakbiratulIhram

ربكأ هللا

AllahisGreater

Thisiswhenthemusallipronouncesthewords 'AllahuAkbar' translatedas `God is theGreatest'or`Godisgreater(thaneveryotherbeing)'.WhenutteringthesewordshemustinculcateinhimselfthefactthatnobeingintheworldofcreationisgreaterthanAllah.Heshouldvisualize the reality thateveryelementofhisbodyandsoul is totallydependentupon

Allah'sWill. Hence he has no reason to think for himself as possessing any degree of greatnesswhatsoever. Instead he should express his lowliness in front of his Great Lord in a way that hetangiblysenseshistotaldependencetoHim.InIslamictraditionsweunderstandtherealmeaningof'takbir'as'AllahuAkbarminanyusaf'(God

isgreaterthanwhatisdescribedofHim).

Qiyam(StandingUprightwithnomovements)

The Islamic jurists are of the opinion that whoever is indifferent of this pillarofSalat,hisSalatbecomesnullandvoid(batil).Thesecretofqiyamisvery interesting: theAhlulMa'rifa(thelearnedscholars)knowqiyamas referring toal-tawhidulaf'ali (unityofactions).ThismeansthateveryactionthatanybeingperformsentirelystandsbythePowerofAllah.(ThishowevershouldnotbetakentomeanthatGoddoestheactionformanandmanhasnoroleinhisaction;manhasbeengivenawillandcanchoosethepaththathedesires.)Therefore,aswestandinqiyam,wemustplacethisexaltedmeaninginourheartstoo.

Qira'a(Qur'an-Recitation)

ThemusallithenrecitesSuratu'lHamdandanotherchapterfromtheHolyQur'an.Beforereciting

it,however,heshould,inaccordancewiththeteachingsoftheQur'an,seekrefugeinAllahfromtheaccursedSatan.Thenhemustrecitedistinctly(tartil)theFatihatulKitabandinculcateinhismindthemeaningofeverysentencethatherecites.FollowingisasimpletranslationofSuratulFatiha:Suratu'lFatihah

میحرلا نمحرلا هللا مسب

BismillahirRahmanirRahim1.IbeginwithAllah'sName,theAll-merciful(al-Rahman),WhoseGraceandMercycoverevery

createdbeing,theEver-Merciful(al-Rahim),whosespecificMercyisenjoyedbythebelievers.

نیملاعلا بر هللا دمحلا

AlhamdulillahiRabbilalamin2.AllpraisesbelongonlytoAllah,theLordoftheworlds.(TheNameAllahisapropernounthat

referstotheExaltedBeingandisbelievedtomanifestallHisPerfectqualitiesandattributes.Andtheword'rabb'whichwetranslatedas'Lord'hasamuchcomprehensivemeaning.Itmeans`theAbsoluteOwner, Provider, Sustainer and Trainer'. This means God provided, and continues providingexistencetous;Heownseveryelementofourbeing;Heprovidesus,outofHisMercyanyperfectionthatHewants,andguidesusateverysteponourwaytoHisnearness.)

میحرلا ـن محرلا

AlRahmanirRahim3.TheAll-merciful(al-Rahman),WhoseGraceandMercycoverseverycreatedbeing, theEver-

Merciful(al-Rahim),whosespecificMercyisenjoyedbythebelievers.

نیدلا موی كلام

Malikiyawmiddin4.Owner of theDay of Judgment (and every existing being). (Wemust understand the fact that

Allah's ownership is not relative or superficial, as is man's. His ownership is real andontological(haqiqiandtakwini):HehastotalcontroloverallHiscreation,andcanlayanykindofeffectonanyoneofthem.Therefore,everysortofknowledge,wisdom,wealth,treasureisHis,andtotallyunderHiscontrol.)

نیعتسن كایإو دبعن كایإ

Iyyakana'buduwaiyyakanasta'in5.Youaloneweworship,andfromYoualoneweseekhelp.

میقتسملا طارصلا ا ــــ ندها

Ihdinassiratalmustaqim6.(OAllah)Guideusonthestraightpath.

نیلاضلا الو مهیلع بوضغملا ریغ مهیلع تمعنأ نیذلا طارص

Siratalladhinaan'amta`alayhimghayrilmaghdubi`alayhimwaladdallin7.ThepathofthoseonwhomYouhaveblessed;notofthosewhohaveearnedYourwrath,norof

thosewhohavegoneastray.HavingrecitedSuratu'1Hamdthemusalli isallowedtoreciteanyotherSuraof theHolyQur'an

apart from those that contain verses, that if read or heard, oblige him to prostrate (ordosajda)accordingtotheIslamiclaw.SincemanyofusreciteSuratal-TawhidasoursecondSara,Ishallgiveasimplemeaningofthe

sameinthefollowingpages.Suratat-Tawhid

میحرلا نمحرلا هللا مسب

BismillahirBahmanirRahim1.IbeginwithAllah'sName,theAll-merciful(al-Rahman),WhoseMercycoverseverydependent

being,theEver-Merciful(al-Rahim),whosespecificMercyisenjoyedbythebelievers.

دحأ هللا وه لق

QulHuwallahuAhad2.Say (OMuhammad)HeAllah isOne (meaningNon-compositeHe cannot be divided like the

divisibleone.HepossessesInfiniteexistence)

دمصلا هللا

AllahusSamad3.Allah,theEverlastingRefuge[1]

دلوی ملو دلی مل

Lamyalidwalamyulad4.Hebegetsnot(i.e.nothinghasbeenseparatedfromhisExaltedNature),norishebegotten(i.e.he

didnotseparateorcomeoutfromanotherbeing)

دحأ اوفك هل نكی ملو

WalamyakunlahukufuwanAhad5.AndthereisnonelikeHim(becauseeveryotherbeinghasbeencreated,andisdependent,save

HimtheIndependent).Ruku'(BendingInUtterHumility)Then themusalli bends in humbleness to hisLord, and expressesAllah's ImmaculateNature, as

follows:

هدمحبو میظعلا يبر ناحبس

SubhanaRabbiyal`aDhimiwabihamdihFreefromallimperfectionsismyExaltedLord,AndIpraiseHim.Sujud(Prostration)SujudisknowntobetheHighestDegreeofsubmission(istikana)toGod.Therefore,aswerecite

thedhikrofsujud,weshouldinculcateinourmindsthefactthatweareplacingthemosthonoredpartofourbody(ourface)onthemostinsignificantofthings(earth).Thedhikrofsujudisasfollows:

هدمحبو ىلعألا يبر ناحبس

SubhanaRabbiyala`alaawabihamdihFreefromdefectsismyLord,theMostHigh,AndIpraiseHim.

[42]

11ChapterHeavenlyStarsMemoirs&AnecdotesoftheGod-Wary

'Howmuchtimeisleftformidday?,'becausehehadnowatchwithhim,andhadnostrengthtolook

atthewatch;afterevery15minuteshewouldaskus(thetime),notbecausehisprayershouldnotbeprayedoutsideitstime,butbecauseofperformingprayeratthebeginningofitstime……Onceagain,hesaidwithdisappointment:'Whydoyoudealwithmeinsuchaway.Takebackthe

food,sothatIperformmyprayer.'…IonlyhavehopeofGod'sGraceandhaveno(action)atmycredittobehopeful.…sothathiseyesdoesnotevenfallonceataghayrmahramwoman.Iobservedthisfromhimas

anestablishedhabit…

SpiritualAblutions

Allah(swt)saysintheHolyQur'an:

نیرهطتملا بحیو نیباوتلا بحی هللا نإ

SurelyAllahLovesthosewhoturnuntoHimconstantlyandLovesthosewhocontinuallypurifythemselves.[1]TheHolyProphet(s)isreportedtohavesaid:

ةداهش هل بتك ءوضو ئلع وهو دبعلا حور ضبق اذا توملا كلم ناف : لعفاف ءوضو ئلع ادبا نوكت نا تعطتسا نا

Ifyoucanalwaysbeinthestateofwudu',thandoso;forverilyiftheAngelofdeathweretotakethesoulofaservantofGodwhilethelatterisinthestateofwudu,martyrdomiswrittenforhim.[2]ImamJa’faral-Sadiq(`a)isreportedtohavesaid:

رون يلع رون ءوضولا ئلع ءوضولا

Wuduuponwuduislightuponlight.[3]A)ImamKhumayniRegularlyRenewshisWudu'(In one of her memoirs, Ms. Dabbagh says:) "… One of these points was the orderliness &

discipline of the personal life of that great man (i.e. Imam Khumayni): discipline in reading thepapers, discipline in (his)meetings, discipline in reading letters, anddiscipline (even) in renewinghiswudu'.Definitelyitwasnotsuchthatyousuddenlyaskforhim,andaretoldthathehasgonetorenewhiswudu'.He ratherhad a specific time for that. I rememberoneday in thebuilding thatwasopposite the

houseoftheImaminParis,Itogetherwithotherbrotherswasbusylisteningtoanaudiocassette.Suddenly I remembered that I must leave, for it was the time of the renewal of

Imam'swudu'.IthoughtthatImustinspectthebasinsothatitiscleanandorderly.IdidnotlikethehouseforwhichIwasresponsible,tolookdisorderly.Thebrotherssaid,'Comeon,doesitmeanthathehasaspecifictimeforthat?'However,Iwentandcleaned,andincidentally,theImamcameatthatverymoment.[4]Ms.MarziyeHadidecheeFamouslyknownasDabbagh:amemberoftheteamsenttoMoscowforconveyingthelateImam

Khumayni'smessagetoGorbachev.B)ImamKhumayniclosesthewatertapbetweentheactsofwudu'"OnseveraloccasionsIhaveseenImamKhumayniperformingwudu',andnoticed thathecloses

thewatertapbetweentheactsofwudu',andre-opensit(only)whenitisnecessary,toavoidanyextrawater to flow from the tap. This iswhilemost of us do not have the smallest degree of attentiontowardthematterofisraf(wastage).Forexample,fromthetimeweintendtoperformwudu',thetapisopenuntilwhenourablutionis

completed.WheneverImam(Khumayni)wantedtoperformwudu',hewasverycarefulinusinglesswater. This vigilance was witnessed in the most minor of his movements. He alwaysperformed ghusl (the Friday major ablution) before the call of prayers at Friday noon, and his

Fridayghuslwasneverleft.WhenevertheImamperformedwudu',hewouldperformallthepartsofitfacingtheqibla.Evenif

thebasinwasnot in thedirectionof theqibla,atevery instance,after takingahandfulofwater,heclosedthetap,andfacingtheqibla,washedhisfaceorhand.ImamKhumayni,inaccordancewithhisself-commitmentandIslamicbelief,triedtopracticewhateverhepreached.Forexample,ifduringwudu'heremindedoneofhisfamilymembersnottousewatermorethan

necessary,hetoocarefullyfollowedthesame…"[5]Dr.MahmudBurujardiImamKhumayni'sson-in-lawC)'Itisnotthetimeforaninterviewnow.'"Oneday inParis apersoncameand said: 'TheAmericanshavecome to takean interviewwith

Imam Khumayni, and this program shall be broadcasted live. If such an action transpires thannaturally other European countries would follow suit, and this can be effective in revealing thestancesandmovementoftherevolution.'Incidentally itwasaFriday. Icame to ImamKhumayniand informedhimof thematter.Hesaid:

'Now is the time of doing the recommended acts-the Friday ghusl, not the time for an interview.'WhenhehadperformedtherecommendedactsofFriday,hesaid:'Iamreadyfortheinterview.'"6Ms.MarziyehHadidechi

OnPrayer

Allah(SWT)saysintheHolyQur'an:

نیتناق هللا اوموقو ىطسولا ةالصلاو تاولصلا ىلع اوظفاح

Beyouwatchfulovertheprayers,Andthemiddleprayer;AndstandobedienttoGod.(2:238)TheHolyProphet(s)isreportedtohavesaid:

اهتقو لوا يف ةالصلا هللا دنع لامعالا لضفا

“ThebestofdeedstoAllahisprayerinthebeginningofitstime”Whatfollowsare thoughtprovokingmemoirsofpeoplewhogot theadvantage toobservegreat

Muslimscholarsatprayertime:A)Ayouthextremelyobservantofprayertime"OftheimportantdistinguishingcharacteristicsofImamKhumayniwasthathealwaysperformed

the prayer at the beginning of its time, and would give importance to the recommended prayers(nawafil).Thischaracteristicwaspresentinhimsincethebeginningofhisyouthage,whenhehadn'texceededtwentyyears.Somefriendsusedtosay:"WethoughtinthebeginningthatGodforbid,heperformshisprayersat

thebeginningofitstime,outofshowoff.Forthisveryreason,wetriedtodosomethingthatifthisactionwasoutofshowiness,westopthesame.Foralongtimewethoughtofit,andtriedhimseveraltimesinvariousways.For example, exactly at the beginning of the prayer time, wewould spread the table cloth (for

havingourmeals);orarrangetosetoutonajourney.However,hewouldsay,'Yougoonwithyourfood,andIshallperformmyprayers.Ishalleatwhateverremains.'Orwhileleavingforajourney(atthebeginningoftheprayertime)hewouldsay:'Yougoahead.I

shallfollowandreachyou.'Alongtimehadpassedsincethismattertookplace,andnotonlywashistimelyprayernotleft,he(also)compelledustoperformourprayersatthebeginningofitstime."Muhammad`AbaiB)Whatimamal-Sadiq(`a)actuallymeant"Theotherissuewasprayeratthebeginningofitstime,thathelaygreatimportanceto.Hewould

narrateatraditionfromImamJa’faral-Sadiqthatsaid:'Ifapersontakeshisprayerlightly,heshallbedeprivedofourintercession.'Once I said to him: 'Taking prayers lightly may mean that a person sometimes performs his

prayers,while sometimeshedoesnot.'He said: 'No.This, rather, is against the religion. Imamal-Sadiqmeantthatwhenzuhr(noon)comestotranspire(forexample),andthepersondoesnotperformhisprayersatthebeginningoftheprayertime,hehasinrealitygivenpreferencetosomethingelse."MahmudBurujardiC)PrayersinTimesofGreatDifficulty(This refers to the time Imam Khumayni was captured by the forces of the Shah.): "Imam

(Khumayni)narratedthefollowingtome:IhadsaidonthewaythatIhaven'tperformedmyprayers.'Stopataplace,sothatIperformwudu'.Theysaid:'Wedonothavethepermissiontodoso.'Isaid,'Butyouarearmed,whileIdonothaveanyweapon.Besides,youarealltogether,whileIamalone;Icannotdoanything.'They said, 'We don't have the permission to do so.' I understood that there is no use (to go on

explaining),andtheyshallnotstop.Isaid,'Allright,atleaststopsothatImaydotayammum.'Theylistenedtothisandstoppedthecar.However,theydidnotgivemethepermissiontocomeout.Whilstinthecar,Ibentmyselfandhitmyhandonthegroundandperformedtayammum.The prayer I offeredwas in the state of facing opposite the qiblah.This was because we were

heading to Tehran from Qum, and the qiblah was at the South. It was a prayer recited witha tayyammum, opposite theqiblah and whilst the car was moving. This is how I prayedmysubh(dawn)prayers.MaybethesetwounitsofmyprayerspleasesGod."FaridehMustafawiD)IndeedSuchAreMomentsWhentheTrueBelieversAreClearlyDeciphered

"Inoneofthegatheringswhere,HadhratAyatullahKhamenei,asthePresidentofthetimewasalsopresent. Also among those present were Agha Rafsanjani (the president of the parliament), theCommandersoftheRevolutionaryguards,otherforces,andI,whowasthereasthecommanderofthelandforces.ThegatheringtookplaceinthesmallroomoftheImam.Hewasseatedonachairandwesatonthe

ground in front of him in a circle. I do not rememberwhose turn it was to deliver a report, thatsuddenlytheImamlefttheroom.Imam's confrontationwas extremely shocking to us. The reporter could not finishwhat hewas

saying,forhewasastoundedandastonishedastowhatshouldhesayandtowhomshouldheaddress.(Thereafter)thefirstonetospeakwasAghaRafsanjani,whosaid:'Agha,areyoufeelingunwell?'ImamKhumaynireturnedquicklyandcleanlysaid, 'No;It is the timeforprayer.' I lookedatmy

watchunconsciously.IknewtheprayertimeofTehranbeforehand,andcan(confidently)saythatthetimeofImamsleaveforthepurposeofprayerhadnodifferenceofevenaminutewithit…Inreality,theImam'sstateofworshipwassuchthathecouldnotpayattentiontowhatthereportersaidmomentsbeforethebeginningofprayertime."TheMartyr'AliSayyadShiraziE)InFrontOfAlltheReportersLoveOfTheBelovedGivesHimNoRespite

"TheDaywhen Shah escaped,wewere inNeauphle-le-Chateau in Paris. The French police hadclosedthemainhighwayofNeauphle-le-Chateau;allthenews-reportersofdifferentcountriesoftheworld were present. The foreign news-reporters from Africa, Asia, Europe and America, andprobably150camerasjustbroadcastedtheImam'sspeech.Believeitthatthenews-reportersnumberedassuch,becausetheywerereportingaboutthegreatest

eventoftheyear.TheShahhadgone, and theywanted toknow ImamKhumayni's decision.Khumayni stoodon a

chairnearthehighway,andallthecameraswerefocusedathim.Hespokeforafewminutesandsaidwhathewantedtosay.IwasstandingbesidetheImam.Suddenly,hefacedmeandsaid:'Ahmad,hasthemiddaycometotranspire?'I said: 'Yes, it is midday now.' Imam Khumayni, without any fear, bade them off as follows:

'Wassalamu…'Lookatwhatmomentdidheleavehisspeechtoperformhisprayeratthebeginning

ofitstime.That is, at such a sensitivemoment when International Television Broadcasting Stations, which

havemillionsofviewers,suchastheC.N.N.,theB.B.C.London,allthetelevisionchannelsofLondonandAmerica,all thenews-reporterssuchastheAssociatedPress, theUnitedPress,Reuters,andallthe reporters of (the different) news-papers,magazines and radio-television stationswere present,Imamcuthisconversationandwentafterhisprayer."SayyidAhmadKhumayniLatesonofImamKhumayniF)ImamisInformedofMartyrRajai'sDecision"ThatwhichImamKhumaynihighlyemphasized,andshowedgreatsensitivitytowardswasprayer

atthebeginningofitstime.Myfatherwouldsayalso,thateversincehisadolescenceandyouthagehe (ImamKhumayni) used to pray at the beginning of prayer time. If you remember, during thebeginningofthevictoryoftherevolution,MartyrRaja’i,introducedalawthattheministriesandgovernmentalorganizationsshouldremain

closed forhalfanhour forprayer.This issuewasvery interestingand lesson-giving.When itwasaskedfromImamKhumayniconcerninghisopiniononthismatter,hesaid:'Ifitdoesnotcauseharmtothetimeandworkofanybody,doit(assuggested)."Dr.MahmudBurujardiSon-in-lawofImamKhumayniG)WhatKindOfLoverWasThisWhoEvenInThatStateNeverForgotTheOnlyBeloved

"The timewas tenminutes to eightwhen they broughtAgha to theC.C.U. Iwhispered near theImam's ears: 'Agha, it is the time for prayer; should Mr. Ansari come, so that you (can)performwudu?'ImamKhumaynimadeasignwithhiseye-brows.Dr.Ilyasisaid:'Aghaislisteningtoeverything,butcannotreply.'ThatiswhenIsawtheImampointingwiththefore-fingerofhisrighthand,andwethoughtthatheisperforminghisprayers."MustafaKaff-ashzadehH)'ItshouldnothappenthatthesunrisesandIhavetoprayqada'.'

"Onenightbeforehisdemise, Iwasnearhim(ImamKhumayni) in thehospital from10.00p.m. to5.00 a.m. in the morning. He woke up several times from his sleep and asked for water.When Ibroughtjuiceforhim,hesaid:'Givemenaturalwater.'Hedidnottakefruitjuice.Healsoaskedaboutthetimeanumberoftimes;andcontinuallysaid:'ItshouldnothappenthatthesunrisesandIhavetoprayqada."'HusaynSulaymaniI)Whoisthisangelicfigurewhoissoparticularofthetimeofmeetinghisonlybeloved?

"Theverysamedayhe(ImamKhumayni)prayedhiszuhrandasrprayerswithwudu'.Fromanhourbefore noon, he asked whoever came to him: 'Howmuch time is left for mid-day?' And his aim(behindthis)wasthatheshouldnotdelayinprayingatthebeginningofitstime.From3.30afternoonanoverwhelminganxietyovercameall(ofus).The treatment had reached at a point when, following utmost efforts by the physicians and the

Hospital personnel, everyonewas inwait for amiracle to transpire.DuringMaghrib, the doctors,considering theirawarenessofhissensitivity towardprayers,calledhimandsaid: 'Agha, it is timeforprayer.'Imam Khumayni, who was unconscious from 1.30 afternoon, attended to this voice. All of us

witnessed that he prayed hisMaghrib prayer in that state of restlessness bymoving his hands andeyebrows."FirishteI'rabiJ)RegainingConsciousnessbyTheMentionOfPrayer"He(ImamKhumayni) lovedperforminghisprayerat thebeginningof its time.Even inhis last

day,heprayedtheprayerofMaghriband'Isha'bymeansofsignsat10.00p.m.Hewasinthestateofunconsciousnesswhenoneofthedoctorscamebesideshimand,withthelikelihoodthatprobablybymeansof (mentioning)prayerAghacouldbebrought intoconsciousness,hesaid: 'Agha, it is timeforprayer.'Themomenthesaidthis,Imamregainedhisconsciousnessandperformedhisprayerwithsignsof

hishand.Inthemorningofthatdaytoo,hewouldalwaysaskus:'Howmuchtimeisleftformidday?',becausehehadnowatchwithhim,andhadnostrengthtolookatthewatch;afterevery15minuteshewouldaskus(thetime),notbecausehisprayershouldnotbeprayedoutsideitstime,butbecauseofperformingprayeratthebeginningofitstime."Na'imeIshraqiK)Howcanyousnatchthecupofdivinelovefromtheintoxicated?

"He(ImamKhumayni)alwaysprayedatthebeginningoftheprayertime,andadvisedhischildrenthesame.Irememberthatinthebeginningofthewar(Iraq-Iranimposedwar),agatheringwasheldwithsomepresidentsandofficials,bothlocalandforeign.Whentherewasacallforprayer,ImamKhumayniwithoutpayingattentiontotheothers,stoodup

andperformedhisprayerat thebeginningof its time,and thosepresent (also)prayedbehindhim.Andinthatveryperiod,notonlydidherecitethe8unitsofnafilaprayersofzuhr,butalsoprayedthe8unitsofnafilaprayersof`asr.Duringthedayswhenhewasinthehospital,priortothecallofmiddayprayer,hewouldask:'How

muchtimeisleftforthecallofzuhrprayer?'Andinthemiddleofthenighttoohewouldask:'Howmuchtimeisleftforthecallofsubhprayer?'sothathemayrecitehisnafilahprayers.Thetimeheleft thismortalworld too, the lastmomentsofhis lifewas togetherwith thewordofprayer.Evenwhenheregainedconsciousness, thefirstsentencehepronouncedwasAllahuAkbar (Allah isgreatthanwhatisattributedtoHim)."AyatullahMuhammadRidaTawassuliL)'Takebackthefood,sothatIperformprayer.'

"Thedaywhenhe(ImamKhumayni)wastransferredtothehospital,herequestedthatheshouldbeinformedaboutthetimeformiddayandafternoonprayer;andhewouldprayatthebeginningoftheprayertimeandthentakehismeal.Onedayhesuddenlynoticedthat theplateoffoodwasbroughtinsidetheroom.He asked: 'Do youmean that it is time for prayer?' Those present said: 'Yes, it is prayer time.'

Imam,facingthemsaidinanangrytone:'Whythendidn'tyouwakemeup?'Theysaid:'Duetoyourparticular unfavorable state, we did not want to wake you up.' Once again, he said with

disappointment:'Whydoyoudealwithmeinsuchaway?Takebackthefood,sothatIperformmyprayer!"'MahdiImamJamaraniM)GreatStationsAttainedByPrayingattheBeginningofPrayerTime(This narrative is from a contemporary scholar and a student of the contemporary master of

philosophy-AyatullahMuhammadTaqiMisbahYazdi):"Iaskedhim(myteacher-AyatullahMisbahYazdi):Whatisthecorrectandbalancedprogramofworshipforaseekerofknowledgeinyouropinion?'

He said with his ever humble attitude: 'I feel ashamed to talk about this, for I myself am greatlydeprivedofthesame.However, I haveheard things fromgreat people, ofwhich I shall narrate:…The late `Allamah

Tabatabai and Ayatullah Behjat (a contemporary Shi'ah Gnostic presently residing in Qum-Iran)quotedAyatullahQadi(theteacherof`AllamahTabatabaiin`irfan),assaying:Ifapersonpraystheobligatoryprayersatthebeginningofitstimeanddoesnotattainloftystations,heshouldcurseme!(or,hesaid:heshouldspitatmyface!)"[7]Thebeginningofprayertimeisagreatsecret!Safeguardyourprayers[8]

تاولصلا ىلع اوظفاح(Hafizu'alasalawatikum)isitselfapointotherthan[9]

ةالصلا اومیقاو ’Establish the prayer' fact thatman gives importance and binds himself to perform prayer at the

beginningofitstimeinitselfhasmanyeffects,eveniftheprayerisnotperformedwiththepresenceofheart(andconcentration).[10]ShaykhMuhsinGharawiyyan

TheHereafter

خزربلا الا مكیلع فاخاام هللاو

IswearbyAllah,IdonotfearforyouexceptinbarzakhImamal-Sadiq(`a)[11]If great authorities of gnosis (`irfan), who had already purified their inner selves and entirely

sacrificedtheirlivesforthesakeofhumansalvation,believedthatmigrationtothenextworld-theintermediate realm(barzakh) is difficult, what should those like the author, who have drownedthemselvesinthemundanepleasuresoftheworld,express?Followingaresomenarrativesworthyofreflection.A)IHaveNoActiontoMyCredit(Thenightbeforeheleftforthehospitalwherehewastopassthelastmomentsofhislife,thelate

Imam Khumayni was in the company of Fatima Tabatabai - his daughter-in-law - among otherrelatives.Thelatternarratesthefollowingconversation,whichtookplaceafterImamKhumaynihadeatenverylittleofhisdinner:)"Imamsaid:'NowIhaveoneortwoadvicesforyou:Ishallnotreturn.However,Idon'twantyou

toexpressgriefandanxietyonmydemise.IamaskingGodtogiveyoupatience.Becarefulnottoweepandlament.ThisiswhatIhadtosay.'IandKhanum(thewifeofImamKhumayni)werepresent;I do not recollect exactly; I think ZahraKhanum Ishraqiwas (also) present. I don't knowwhethersomeoneelsewaspresentornot.Itwasdifficultforustolistentothisissue;allofushadturnedsad.Khanumsaid:'No,Agha,God

Willing,youwillrecover…'He(ImamKhumayni)said:'No,Iwillnotreturn.However,letmetellyou this: to go (to the next world) is very difficult; to go (to the next world) is very difficult.' I(Fatimah Tabatabai) said: 'Agha, If you say all this, then we shall greatly lose our hopes. This isbecause,asfarasIknow,althoughIamyoung,thosewhohavebeenwithyounarratethatnotonlyhaveyouperformedalltheobligatorydeeds,andabstainedfromtheforbiddenones,youhavealsoobservedtherecommendedactsandevenabstainedfrommostoftheunpleasantdeeds(makruhat).Ifitisreallydifficultforyoualso,thenwhatshouldwesay?Wegetgreatlydespondent'.Hesaid:

'No,youmustnotdespairfromGod'sMercy;[12]thisitselfisthegreatestsin…[13]However,bearthisinmindthattogo(tothenextworld)isverydifficult;Idonothaveany(good)

deed,sothatIshouldwanttobehappythereby.'Isaid:'ButAgha,thesewordsthatyouutterareverydifficultforustobear,forifitisassuch,weareextremelyfrightened,worriedandupset.'Hesaid:'Itisreallyassuch.IfHadratSajjad(`a)weptandsaid:"OLorditislikelythatmygooddeedsarebad"[14],doIpossessadeedtogethappyandconfidentthereby?IonlyhavehopeofGod'sGracesandhaveno(action)atmycredittobehopeful…;andtogo(to

thenextworld)isverydifficult;togo(tothenextworld)isverydifficult.[15]'Thedoctorsthencame,andImam(Khumayni)said:'Itistimetoleave.'[16]FatimaTabataba'I,Thedaughter-in-lawofImamKhumayni

فیسلا نم دحاو ةرعشلا نم قدا طارصلا

'Thepath(sirat)isfinerthanthehairandsharperthanthesword.'Imamal-Sadiq(`a)[17]

B)TheTaskisVeryDifficult(Not very long before his demise, the late son of ImamKhumayni,Hujjatu 'l IslamHaj Sayyid

AhmadKhumayni,dreamtofhisfather.Henarrates:"IsawImamKhumayniinmydream.Hesaidtome:'TellyourfriendsthatI(havealready)crossedthestraightpath(sirat).However,thetaskisverydifficult.'"[18]TheLateHujjatu'lIslamSayyidAhmadKhumayniThelatesonofImamKhumayni

ExtremeChastity

Allah(swt)saysintheHolyQur'an:

نوعنصی امب ریبخ هللا نإ مهل ىكزأ كلذ مهجورف اوظفحیو مهراصبأ نم اوضغی نینمؤملل لق

Saytothebelievers,ThattheycastdowntheireyesAndguardtheirprivateparts;Thatispurerforthem.Allahisawareofthethingstheywork.[19]TheLateAyatollahMar'ashi'sExtremeChastity(ThisnarrationisfromastudentofthelateAyatollahShahabalDinMar'ashi,whoatpresentranks

amongtheesteemedtutorsoftheIslamicSeminaryinQum.)."Duringhis(LateAyatollahMar'ashi's)old age, I had observed several times that on entering the holy shrine ofHadratMa'suma (`a) forteachingorpraying,andnoticingtheapparitionofawomanfromfar,hewouldraisehiscloakabovehisface,sothathiseyesdonotevenfallonceataghayrmahramwoman.Iobservedthisfromhimasanestablishedhabit".[20]Hujjatu'1Islamal-Sayyid`Adilal-`Alawi:AcontemporaryscholarinQum

[43][44][45][46][47][48][49][50][51][52][53][54][55][56][57][58][59][60][61][62]

12ChapterBibliography

HolyQur'an,TranslatedbyArthurJ.ArberryHolyQur'an;TranslatedbySheikh`Izziddinal-HayekNahju'lBalaghahAsraral-Salat,HajjMirzajawadMalikiTabrizi,Intisharat-e-PayameAzadiTehran.Jami'al-Sa'adat,MawlaMuhammadMahdial-Narraqi,Mu'assaseyeMatbu'atiyeIsmailiyan,QumBayanal-Sa'adahFimaqamatal-ibadah,al-Arifal-Shahiral-HajSultanMuhammadaljanabadhi

SultanAliShah,TehranUniversity,1385(AHLunar),Tehran,2ndprint.Al-TahqiqHasanalMustafawi,Min.ofIslamicGuidance,1sted.Tafsiral-Safi,MawlaMuhsinFaydFashani,Mu'assasahal-A'lamililMatbu'at`Uddatal-Dai,IbnFahdHilliMizanal-Hikmah,Muhammadal-Rayal-ShahriAlMahasin,AbuJa’farAhmadbinMuhammadal-Barqi,al-Majma'al-Alamiliahlilbayt(`a),QumUsulal-Kafi,ThiqatulIslamal-Kulayni.AlAdabalMa'nawiyyahlissalat,Imamal-KhumayniSharhu Usul al-Kafi, Sadr al-DinMuhammad bin Ibrahim al-Shirazi, Mu'assaseye Mutali'at wa

Tahqiqcst-e-FarhangiTehran,1stprint.AlMahajjatal-Bayda;MawlaFaydKashaniSirral-Salat,Imamal-Khumayni,Iran,1stprintKanzul`Ummal,al-Hindi.MusnadIbnHanbal,AhmadbinMuhammadbinHanbal,DaralFikr,Beirut.MafatihalJinan,compiler&author-MarhumShaykhAbbasQummi.ImamdarSangareNamazDalil-EAftab,MemoirsoftheReminderofImamIaumayni. Qabasat Min Hayati Sayydinal ustadh, Sayyid `Adil Alawi, 2nd ed. printed by the Library of

Ayatullabal-`Uzmaal-Mar'ashial-Najaf,Qum,Iran.TafsiralMizan,AllamahMuhammadHusaynal-Tabatabai,Jami'atalMudarrisin,Qum,Iran.Fasl-eSabrMemoirsofthedaysofImam'sillnessanddemisebytheteamofphysiciansandthose

affiliatedtoImamKhumayni

[1]1.HolyQur'an,84:6

[2]2.ReedFluteisametaphorfortheHumansoul-SeecommentaryofMathnawibyH'ajMullaHadiSabzawari-thegreatShi'itemystic-philosopher,vol.1,p.17

[3]3.HolyQur'an,10:25

[4][1]HolyQur'an,6:79

[5][1]HolyQur'an4:43

[6][2]Thereissubtlepointimpliedinthisholynarration.Themusalli'whispers'andnotmerelyengagesinanykindofcommunicationwithHisRabb(Lover,Creator,Possessor,SustainerandTrainer).Theactof'whispering'referstoaspecialkindofconversation,wherethesecretivefeelingsoftheheartareexpressednearthebeloved,andasenseofamityisexperienced.WhoisthisOmnipotentBelovedtoWhomeveryelementisdependentateverymomentofitsexistence,andwhoknowsallthemisdeedsofHissinfulslave,yetHepermitshimtowhispertoHimseveraltimesaday?

[7]3.AhmadbinMuhammadbinHanbal,MusnadIbnHanbal,v.2,p.483,tr.6135,DaralFikr,Beirut,2nded.

[8]4.MawlaMuhammadMahdiNaraqi,Jami'al-Sa'adat,vo1.3,p.325.

[9]5.HolyQur'an,4:43.

[10]6.Mustafawi,al-Tahqiq,vo1.5,pp.160-161

[11]7.MullaSultan'Ali,Bayanal-Sa'adah,v.2,pp.21-22.

[12]8.Ibn`Arabi,TafsirIbn'Arabi,vol.1,p.143

[13]9.MawlaMuhsinFaydalKashani,Tafsiral-Safi,v.1,p.453

[14]10.HolyQur'an,20:14

[15]11.IbnFahdHilli,Uddatal-Da'i,p.168

[16]12.AbuJa’faral-Barqi,alMahasin,v.1,p.406.

[17]13.Thiqatal-Islamal-Kulayni,al-Kafi,v.3,p.299

[18]1.HolyQur'an,2:286

[19]2.ImamRuhullahal-Khumayni,al-AdabalMa'nawiyyahLissalat,pp.95-96

[20]3.'KeepupprayerforrememberingMe.'

[21]4.HolyQur'an,2:286

[22]5.Ibid.,53:39

[23]1.Ibid

[24]2.Ibid.,6:132

[25]3.Imamal-Khumayni,Sirral-Salat,pp.17-20

[26]1.Sadru'1Muta'allihinal-Shirazi,SharhuUsulal-Kafi,v.l,p.449.

[27]2.AbuHamidal-Ghazzaliherelikensthesituationwiththe'sayral-sawani'themovementofthecamelthatisnormallyusedtodrawwaterfromthewell.Thecircularmovementitundertakesisanallusionto'stagnation'and'noprogress'.Theto-and-fromovementthatweundertaketodriveoffthe

distractionsofourmindsallourlifewillnevermakeusprogress.Itrathermanifestsstagnationandstillness.Onthecontrary,ifweweretouprootthecausesofdistraction,wewouldeasilybeabletosoartowardstheproximityofAllah.

[28]3.MawlaFaydKashani,al-Mahajjatu'lBayda',v.l,p.376

[29]1.Imam'Ali(`a),Nahju'lBalagha,letterno.27

[30]2.HolyQur'an,18:103-104

[31]3.Ibid,1:2

[32]4.Ibid,32:7

[33]5.Ibid,20:8

[34]6.Ibid,2:115

[35]7.Ibid,25:43

[36]8.Ibid,29:43

[37]1.HolyQur'an,84:6

[38]2.al-Hindi,Kanzu'lUmmal,tr.18907

[39]3.Masir'intheversehasameaningworthyofconsideration.Itsverbalnoun(masdar)is'sayrurah'(theprocessofbecoming).Raghib,thewell-knownlexicographer,inhisMufradatsays:'Saraistotransferfromonestatetoanother.'(al-Mufradat,p.149).Thehumanbeingbymeansofdevotionalpracticesundergoesaperpetualprocessofchangeofstate,whichaccordingtotheHolyQur'anisendless,sincethepathtoAllah,WhoserealityisAbsolute&InfinitePerfectionisendless.Wesaythisbecausewhateverdistancethehumanbeingwouldbeenabledtocover,hewouldneverattainAbsolutePerfectionsomethingthatisperceivableonlyfortheNecessaryBeing.Evenifheweretoattainunimaginablyexaltedheightsthroughdevotionalpracticeshisperfectionwouldstillbelimited.

[40]4.HolyQur'an,10:25

[41]5.HolyQur'an,35:18

[42]1.ThisisArthurJ.Arberry'stranslationwhichisknowninsomecirclestobeoneofthebestavailabletoday.Nevertheless,itwouldnotbeunbeneficialtounderstandtheword"as-Samad"better.Itsmeans جئاوحلا يف هیلا دصقی يذلا 'theOneIntendedtoaccomplishone'sneeds.'ThismeaningisalsonarratedfromImamMuhammadal-Baqir(`a)asquotedinthesacredtextofal-Kafi.`AllamahTabataba'iinhisal-Mizanbelievesthattheothervariantmeaningsgivenfor"al-Samad"insomeholynarrativesoftheImams(`a)arethesaidmeaning'sinseparableattributes(lawazim)-seeal-Mizan,v.20,p.391.Thereisanothertranslationfrom`Izzuddinal-Hayekwhichreads:'AllahistheEternallyBesoughtofall.'videp.954,AnapproximateTranslationofthemeaningsoftheHonorableQur'anintheEnglishLanguage,Daral-Fikr,Lebanon.

[43]1.HolyQur'an,2:222

[44]2.Muhammadal-RayShahri,Mizanal-Hikma,Newed.,vol.4,pg.3563,tr.21920

[45]3.Ibid,tr.no.21924

[46]4.ImamDarSangar-eNamaz,pp.12-13

[47]5.Ibid,pp.11-12

[48]6.Ibid,pg.14

[49]7.Thisdecisionismentionedinthebook.Itisnotbythetranslator

[50]8.HolyQur'an,2:238

[51]9.HolyQur'an,2:43

[52]10.MuhsinGharawiyyan,DarMahzareBuzurgan,(APersiantreatiseontheMemoirsofsaintscontemporarytotheauthor),p.99

[53]11.Muhammadal-RayShahri,Mizanal-Hikma,newed.,vol.1,pg.252,tr.1681

[54]12.TheHolyQur'an(39:54)says:Say:OMyservantswhohavebeenextravagantagainstyourselves,donotdespairofAllah'sMercy;surelyAllahforgivessinsaltogether.Surely,HeistheAll-forgiving,theAll-compassionate.TheHolyQuran(15:56)alsosays:Hesaid,'AndwhodespairsoftheMercyofhisLord,exceptingthosethatareastray?'

[55]13.Iman'Ali('a)isreportedtohaveoncetoldaperson,whomfearhadmadetodespair,duetotheamplenessofhissins:`Oyou!YourdespondencyofAllah'sMerryisworsethanyoursins.'(JamialSa'adat,MawlaMuhammadMahdial-Naraqi,vol.1,pg.247)

[56]14.ThisalsoreferstowhatImamal-Husayn(`a)saysinhisfamoussupplicationof`Arafah.Hesays:'OGod,onewhosegooddeedsarebad,howcanhisbaddeedsnotbebad?'(MafatihalJinan,Du'aal-'Arafah,Imamal-Husayn(A),compiler-MarhumShaykhAbbasQummi).

[57]15.TheHolyProphet(s)isreportedtohavesaid:'Knowthatnooneofyouwillbesavedbyhisaction,includingme;exceptifAllah'sMerryandGraceweretocoverme.'(Mizanal-Hikmah,Muhammadal-RayShahri,newed.,vol.3,pg.2131)

[58]16.Fasl-eSabr,MemoirsofthedaysofImam'sillnessanddemisebytheteamofphysiciansandthoseaffiliatedtoImamKhumayni,pp.83-84.

[59]17.Mizanal-Hikmah,Muhammadal-RayShahri,newed.,vol.2,pg.1610,tr.10481

[60]18.Dalil-eAftab,MemoirsoftheReminderofImamKhumayni,pg.169.

[61]19.HolyQur'an,Suratan-Nur(24),verse30

[62]20.Sayyid`Adil`Alawi,QabasatminHayatiSayyidinalUstadh,p.95