Alhassanain(p) Network for Heritage and Islamic Thought

The Radiance of the Secrets of Prayer

Author(s): Muhsin Qara'ati

Publisher(s): Ahlul Bayt World Assembly

www.alhassanain.org/english

Table of Contents

Foreword 8

Note 9

Preface 10

Notes 11

Worship {‘ibadah} 12

Reasons for worship 12

1. Greatness of God 12

2. Feelings of dependence 12

3. Awareness of blessings 12

4. Human nature {fitrah} 13

Role of worship 13

1. Making the perishable perpetual 13

2. Changing the material into the spiritual 13

3. Individual and collective development 14

Dimensions of worship 14

1. Reflection on the handiwork of God 14

2. Earning a living 15

3. Seeking knowledge 15

4. Rendering service to the people 15

5. Waiting for the global government of justice 15

How we should worship 15

1. Conscious worship 15

2. Fervent worship 16

3. Sincere worship 16

4. Worshipping submissively 17

5. Worshipping in private 17

Dangers threatening worship 17

1. Ostentation {riya’} 18

2. Self-conceit {‘ujb} 18

3. Sin 18

Ways of avoiding pride and self-conceit {‘ujb} 19

1. Have we really worshipped? 19

2. Have our acts of worship been accepted? 19

3. Futile acts of worship 19

4. Will we achieve redemption? 19

5. Comparing acts of worship and blessings 20

6. Comparing acts of worship and complacencies 20

7. Comparing acts of worship and needs 20

8. Comparing our state of worship with that of the divine saints {awliya’} 21

Invalid acts of worship 22

Servitude {‘ubudiyyah} and not worship {‘ibadah} 23

Constancy in worship 25

Opportunity to engage in worship 25

Enduring difficulties of worship 26

Promotion of worship 26

Duty and its conditions 27

1. Puberty {bulugh} 27

Some reminders 27

2. Strength 28

3. Freewill {ikhtiyar} 28

4. Intellect {‘aql} 28

Conditions for the soundness of worship 29

Motives behind changing the form of worship 30

1. Changing the form out of obduracy 30

2. Changing the form out of false enlightenment 30

3. Changing the form out of sanctimony 30

Conditions for the acceptance of acts worship 31

1. Ideological condition: Faith in God 31

2. Political condition: Guardianship {wilayah} 32

3. Moral condition: God-wariness {taqwa} 33

4. Economic condition: Giving people their rights 33

5. Social condition: Wishing others well 33

6. Familial condition: Good behavior 34

Signs of acceptance 35

Conditions for the perfection of worship 35

1. Making greater effort 35

2. Concentrating on what is more important 36

3. Concentrating on what has lasting value 36

4. Acting in accordance with the Sunnah of the Prophet (S) 36

5. Having precedence in meritorious works 36

6. Performing devotional acts under difficult circumstances 37

7. Fervor and Constancy 37

8. Humility 38

9. Possessing insight 38

Philosophy of worship 38

Submission as the greatest philosophy of responsibility 41

An encounter 43

Notes 43

Prayer {Salah} 49

Importance of Prayer 50

Prayer as viewed by reason and conscience 51

Some Questions and Answers 52

Negligence of Prayer 52

Treating Prayer Lightly 53

Unaccepted Prayers 54

1. Those who are Indifferent 54

2. Those who live on unlawful earnings 54

3. Those who are unmindful of their duties 54

4. Those who do not pay zakat {poor-rate} 54

5. Those who are lackadaisical 54

6. Those who are “haqin wa haqib” 54

7. Those who are unacceptable prayer leaders 54

Prerequisites of Prayer 55

Prayer and its Accompaniments 56

Prayer as Spiritual Ascension 56

Notes 58

Let’s Welcome Prayer! 61

Preliminaries of prayer 61

Purification {taharah} 61

Ablution {wudhu’} in every state 61

Bathing {ghusl} 62

Dry purification {tayammum} 62

Clothing and place of the one praying 62

1. Observance of courtesy 63

2. Observance of the rights of others 63

3. Observance of priorities 63

Focus of direction in prayer {qiblah} 63

Call to prayer {Adhan} 64

Bilal 65

Notes 66

Intention {niyyah} 68

Intention {niyyah} as the criterion of value 68

Examples of sincerity {ikhlas} 69

Sincerity in worship {‘ibadah} 70

Worldly effects of intention 71

1. Management of the society 71

2. Improvement of economic conditions 71

3. Good social relations 71

Intention as an action {‘amal} 72

Intention as compensation for deficiencies 72

Ways of acquiring sincerity 72

1. Attention to values 72

2. Reflecting on creation 73

3. Attention to the Attributes of God 73

4. Attention to His blessings 73

5. Attention to the sure gain 74

6. Attention to worthlessness of the world 74

7. Attention to impotence of created beings 74

8. Learning from the experiences of others 75

9. Attention to final end of hypocrites in the hereafter 75

Sound intentions 76

1. Fear of the Divine Station and Court 76

2. Hope for reward 76

3. Gratitude for blessings 76

4. Modesty {haya’} 76

5. Love of God 76

The university of wisdom {hikmah} 77

The root of sincerity 77

Signs of sincerity 77

1. Not expecting anything from others 77

2. Focusing on duty, not title 78

3. Having no regrets 79

4. Treating receptivity and heedlessness as one 79

5. Consistency of motive and action 79

6. Lack of wealth and position does not hinder 79

7. Oneness of the apparent and the hidden 80

8. Without factional bigotry 80

9. Pursuit of important works undone 81

10. Desisting from error 81

Outcome of sincerity 81

Sincerity in the context of society 82

Notes 82

Let’s Engage in Prayer! 85

“Allahu Akbar” {God is the greatest} 85

Surah al-Hamd 86

Bismillahi’r-rahmani’r-rahim {In the Name of Allah, the All-beneficent, the All-merciful} 86

“Al-hamdulillahi rabbi’l-‘alamin” {All praise belongs to Allah, the Lord of the worlds} 87

“Ar-rahmani’r-rahim” {the All-beneficent, the All-merciful} 89

“Maliki yawmi’d-din” {Master of the Day of Retribution} 89

“Iyyaka na‘budu wa iyyaka nasta‘in” {You {alone} do we worship and to You {alone} do we turn for help} 90

“Ihdina’s-sirat al-mustaqim” {Guide us on the straight path} 91

“Sirat al-mustaqim” {The straight path} 91

Some Notes 92

“Sirat al-mustaqim” in the traditions 93

Examples of immoderation and profligacy 93

Sirat alladhina an‘amta ‘alayhim {The path of those whom You have blessed} 94

Ghayri’l-maghdhubi ‘alayhim wa ladh-dhallin” {Such as have not incurred Your wrath, nor are astray} 95

Surah at-Tawhid 95

“Lam yalid wa lam yulad” {He neither begat nor was begotten} 96

“Wa lam yakun lahu kufuwan ahad” {Nor has He any equal} 97

To Be Calm While Reciting 97

Ruku‘ {Bowing} 97

Ruku‘ of the saints of God 98

In The Company of Angels 98

Sujud {prostration} 98

Sujud of all created beings to God 99

Sujud of the saints of God 100

Effects of sujud 101

Meaning of “Subhan Allah” {Glory be to Allah} 101

Tasbih as the most oft-repeated command 103

Qunut 104

Tashahhud 104

Salam 106

A Glance at the Salam 107

Notes 108

The Post-prayer Supererogatory Devotional Acts {ta‘qibat wa nawafil} 113

Post-prayer devotional acts {ta‘qibat} 113

Invoking benediction and malediction 113

Prostration of Gratitude {sujud shukr} 115

Supererogatory prayers {nawafil} 115

Night supererogatory prayers {tahajjud} 117

Notes 118

Congregational Prayer {salat al-jama‘ah}, Etc 120

Importance of congregational prayer {salat al-jama‘ah} 120

Effects of congregational prayer 121

1. Spiritual effects 121

2. Social effects 121

3. Political effects 122

4. Moral and Educational Effects 122

The Leader of Congregational Prayer 122

Selection of Congregational Prayer Leader 123

Justness of Congregational Prayer Leader 124

Means of Recognizing Justness 125

Traveler’s prayer 127

Conditions for shortened {qasr} prayer 127

Ten days of stay 128

(3) Masjid al-Kufah (in Kufah, Iraq); and 128

Compensatory {qadha} prayer 129

Notes 129

Other Prayers 131

Friday congregational prayer {salat al-jum‘ah} 131

Manner of offering Friday congregational prayer 131

Importance of Friday congregational prayer 132

1. Cultivating the spirit of fraternity and brotherhood 132

2. Formation of the Islamic forces 132

3. Intellectual and political development of the Muslims 132

4. Enhancing the spirit of collectivity 132

5. The center for mobilization 132

Life conduct {sirah} of the holy saints {awliya’} 132

‘Id prayers 133

‘Id al-Fitr Prayer 133

Divine gift 134

‘Id al-Fitr as a scene of the Day of Resurrection {qiyamah} 134

‘Id al-Adhha prayer 135

‘Id prayer as a prerogative of the leader 135

Salat al-Ayat {Prayer for the Signs} 136

Salat al-Ayat as a lesson on monotheism {tawhid} 136

Manner of performing Salat al-Ayat 137

Salat al-Mayyit {ritual prayer for the dead} 138

Prayer for rain {salat al-istisqa’} 138

Reason behind the absence of rain 139

How can We who nurtured the enemy as such 140

Manner of performing the prayer for rain 140

Historical precedence of the prayer for rain 140

Other prayers 141

Notes 141

Bibliography 143

Foreword

In the Name of Allah, the All-beneficent, the All-merciful

The precious legacy left behind by the Holy Prophet’s Household {ahl al-Bayt} (may peace be upon them all) and their followers’ preservation of this legacy from the menace of extinction is a perfect example of an all-encompassing school {maktab}, which embraces the different branches of Islamic knowledge.

This school has been able to train many talented personalities by quenching them from this gushing fountain. This school has presented scholars to the Muslim ummah who, by following the Holy Prophet’s Household (‘a), have occupied the station of clarifying doubts and skepticisms brought forth by various creeds and intellectual currents both inside and outside Muslim society. Throughout the past centuries, they have presented the firmest answers and solutions to these doubts.

Anchored in the responsibilities it is shouldering, the Ahl al-Bayt (‘a) World Assembly has embarked upon defending the sanctity of risalah {messenger ship} and its authentic beliefs - truths which have always been opposed by the chiefs and leaders of anti-Islamic sects, religions and trends. In this sacred path, the Assembly regards itself as a follower of the upright pupils of the school of the Ahl al-Bayt (‘a) - those who have always been ready to refute those accusations and calumnies and have tried to be always in the frontline of this struggle on the basis of the expediencies of time and space.

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

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

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

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

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

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

It is appropriate here to express our utmost gratitude to Hujjat al-Islam wa’l-Muslimin Shaykh Muhsin Qara’ati for writing the book,1 and to Mr. Mansoor Limba for translating it, as well as to all our honorable colleagues in accomplishing this task especially the dear ones in the Translation Office for undertaking this responsibility.

Cultural Affairs Department

The Ahl al-Bayt (‘a) World Assembly

Note

1. Muhsin Qara’ati, Parto-yi az Asrar-e Namaz (Tehran: Setad-e Iqameh-ye Namaz, Winter 1379 (2000)), pp. 251.

Preface

In the Name of Allah, the All-beneficent, the All-merciful

أَلْحَمْدُ للهِ رَبِّ الْعَالَمِيْنَ

وَ صَلَّى اللهُ عَلىٰ سَيِّدِنَا وَ نَبِيِّنَا مُحَمَّدٍ وَ آلِهِ الطَّاهِرِيْنَ وَ لَعْنَةُ اللهِ عَلىٰ أَعْدَائِهِمْ أَجْمَعِيْنَ

All praise is due to Allah, the Lord of the worlds, and may the blessings of Allah be upon our Master and Prophet, Muhammad, and his pure progeny, and may the curse of Allah be upon all their enemies.

Today, it is imperative to explain the teachings of Islam in the areas of “beliefs” {‘aqa’id}, “laws” {ahkam} and “morality” {akhlaq} in simple language based on Qur’anic verses and Prophetic traditions to meet the needs of those who are interested.

Through divine succor {tawfiq}, the televised presentation of the discussions on “Lessons from the Qur’an,” was welcomed by our religious community for some years, and some of these discussions were published. The discussions on the basic principles of religion {usul ad-din} and the Day of Resurrection {ma‘ad} {in particular} are among them.

After these, discourses pertaining to the branches of religion {furu‘ad-din} were also meant to follow. However, on account of urgent need, “Hajj” was presented to you earlier. Now, prayer {salah} is at your disposal, thanks to the blessings of the blood of martyrs.

Although useful and valuable books and brochures about prayer and other branches of Islam have already been published, it is still hoped that owing to its novelty of approach, simplicity of discussion, suitable organization of the subjects, and reliance on ample Qur’anic verses and hadiths,1 this volume would be useful to all readers, particularly teachers, who are presenting the truths of religion in class sessions. The main references used in organizing these discussions are the Qur’an, and the hadith, for which both Sunni and Shi‘ah books have been utilized.

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

In preparing the contents of this treatise, valuable ideas and supplementary suggestions offered have also been utilized, which are hereby acknowledged with profound gratitude. The positive aspects of this book are related to the luminous statements of God, the Prophet (S)3 and the infallible Ahl al-Bayt4 (‘a)5 and written with their blessings. Any weaknesses, however, are mine.

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

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

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

Muhsin Qara’ati

Ramadhan 1410 AH

Farvardin 1369 AHS

(Circa March-April 1990)

Notes

1. Hadith (pl. ahadith): tradition or report, specifically the traditions of the Prophet (S) and the infallible Imams (‘a), i.e. their sayings, actions and tacit approvals of others’ actions, or the narrations of these. {Trans.}

2. Nahj al-Balaghah (Peak of Eloquence) is a collection of speeches, sayings and letters of the Commander of the Faithful, Imam ‘Ali ibn Abi Talib (‘a) compiled by Sharif ar-Radi Muhammad ibn al-Husayn (d. 406 AH/1016). Contents of the book concern the three essential topics of God, man and the universe, and include comments on scientific, literary, social, ethical, and political issues.

Except the words of the Glorious Qur’an and of the Holy Prophet (S), no words of man can equate it in eloquence. So far, more than 101 exegeses have been written on the Nahj al-Balaghah, indicating the importance of this treatise to scholars and learned men of research and investigation. For more information, visit: http://www.al-islam.org/nahjul. {Trans.}

3. The abbreviation, “S”, stands for the Arabic invocative phrase, sallallahu ‘alayhi wa alihi wa sallam {may God’s salutation and peace be upon him and his progeny}, which is used after the name of the Holy Prophet Muhammad (S). {Trans.}

4. Ahl al-Bayt: according to authentic hadiths recorded in both Sunni and Shi‘ah sources, the term Ahl al-Bayt, and interchangeably ‘Itrah and Al, is a blessed Qur’anic appellation that belongs exclusively to the Prophet, ‘Ali, Fatimah, Hasan, and Husayn (‘a).

The members of this Family of five, with the Prophet Muhammad (S) at its head, were the ones present at the time the Qur’anic verses regarding their virtues were being revealed to the Prophet (S). However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also in this chosen Family, the final one being Imam al-Mahdi (‘a). For further information, visit: http://www.al-islam.org/faq. {Trans.}

5. The abbreviation, “‘a” stands for the Arabic invocative phrase, ‘alayhi’s-salam, ‘alayhim’us-salam, or ‘alayha’s-salam {may peace be upon him/them/her}, which is used after the names of the prophets, angels, Imams from the Prophet’s progeny, and saints (‘a). {Trans.}