Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]21%

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Translator: Dr. Zuhayr Aulia
Publisher: Fountain Books
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Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]
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Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Inspirational Quotes [From Grand Ayatollah Sadiq Shirazi]

Author:
Publisher: Fountain Books
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APPENDIX

The Fourteen Infallible (ma‘soom) Personages

Name

Date of Birth

Date of Death

Tomb location

The Prophet Muhammad ibn Abdullah (s)

17 Rabee‘ I 53BH/570CE

28 Safar 11H/632CE

Medina, Arabia

Fatima al-Zahra’bint Muhammad ibn Abdullah (a.s.)

20 Jamadi II 8BH/615CE

3 Jamadi II 11H/633CE

Medina, Arabia

1. Imam Ali ibn Abu Talib, Amir al-Mo’mineen (a.s.)

13 Rajab 23BH/600CE

21 Ramadan 40H/663CE

Najaf, Iraq

2. Imam Hasan ibn Ali , al-Mujtaba (a.s.)

15 Ramadan 3H/624CE

7 S afar 49H/669CE

Medina, Arabia

3. Imam Husayn ibn Ali , Sayyid al-Shuhada’ (a.s.)

3 Sha‘ban 3H/624CE

10Muharram 61H/685CE

Karbala, Iraq

4. Imam Ali ibn Husayn, Zayn al-‘Abideen, al-Sajjad (a.s.)

15 Jamadi I 36H/656CE

25Muh arram 95H/713CE

Medina, Arabia

5. Imam Muhammad ibn Ali, al-Baqir (a.s.)

1 Rajab 57H/676CE

7Dhil-Hajjah 124H/742CE

Medina, Arabia

6. Imam Ja‘far ibn Muhammad, al-Sadiq (a.s.)

17 Rabee‘ I 83H/702CE

25 Shawwal 148H/765CE

Medina, Arabia

7. Imam Musa ibn Ja‘far, al-Kad im (a.s.)

14Dhil-Hajja 128H/745CE

25 Rajab 183H/800CE

Kad imiyyah, Iraq

8. Imam Ali ibn Musa, al-Rida’ (a.s.)

11dhil-qa‘da 148H/766CE

30 Safar 203H/818CE

Khorasan, Iran

9. Imam Muhammad ibn Ali, al-Jawad (a.s.)

10 Rajab 195H/811CE

30dhil-qa‘da 220H/836CE

Kad imiyyah, Iraq

10. Imam Ali ibn Muhammad, al-Hadi (a.s.)

2 Rajab 202H/818CE

3 Rajab 254H/868CE

Samarra’, Iraq

11. Imam Hasan ibn Ali , al-Askari (a.s.)

10 Rabee‘ II 232H/846CE

8 Rabee‘ I 260H/873CE

Samarra’, Iraq

12. Imam Muhammad ibn Hasan, al-Mahdi (a.s.)

15 Sha‘ban 255H/870CE

Alive and in occultation

-

The twelve Imams, and Fatima al-Zahra’, peace be upon her - the chief of the women of the worlds (Sayyidato-Nisa’ al-‘Alamin) - the daughter of the Prophet, are all like the grand Prophet Muhammad as regards to knowledge and wisdom, virtue and morals, purity and inerrancy, and all other virtues and perfections; all except the station of prophethood which is particular to Prophet Muhammad, peace be upon him and his holy family.“They are all one light” [137] and“whoever adheres to them will be saved and whoever lags behind them will drown and perish” .[138] Sayyidah Fatima al-Zahra’ is the wife of the Imam, mother of the purified imams, but she is not an Imam.

On instructions from the Almighty, the Prophet of Islam, Muhammad, peace be upon him and his holy family, appointed twelve imams (or leaders) to succeed him, and said:“The successors (khulafa’) after me will be twelve.” [139] The hadith to this effect are reported frequently and found in abundance in various sources and references.

The Prophet named them one by one, of whom three were alive at the time; namely Imam Ali, Imam Hasan and Imam Husayn, peace be upon them all.

[To show the critical nature of imamate to the Muslims] Prophet Muhammad, peace be upon him and his holy family, used to say:

“Whoever dies without knowing the Imam (leader) of his time has died the death of the age of ignorance.” [140]

There are numerous hadith that report that these twelve successors and imams were named by the messenger of Allah.[141]

The last of the twelve successors of these pure personages is the Imam who is al-Muntadar (the Awaited) al-Mahdi (the Guided) who is alive in this world, but hidden from sight, and who will reappear when Allah Almighty grants him permission; so that he can fill the earth with justice and equity after it having been filled with wrongdoing and oppression. At that time the servants of Allah will unite under his banner in a single Islamic government which will flourish by the will of Allah.

There are widespread and abundant traditions and narrations about Imam Mahdi, may Allah hasten his reappearance, reported from the Prophet Muhammad, peace be upon him and his holy family.[142]

One of the final but concise teachings of the Prophetic heritage to humanity was particularly emphasised upon by the prophet. This was to ensure that people are left in no doubt as to which path to follow and which guidance to adopt. By adhering to this hadith alone would ensure that people are on the right course, and they are guaranteed they are following the teachings of Allah’s final messenger to mankind.

In the last days of his blessed life in this world, Allah’s Messenger, peace be upon him and his holy family, used to say:

“I am leaving behind with you the two weighty entities (thaqalayn) - the book of Allah and my family; the people of my house (Ahl al-Bayt) - as long as you adhere to these two you will never go astray after me ever.” [143]

Months of the Islamic Calendar

The Islamic calendar is based on the occasion Prophet Muhammad, peace be upon him and his holy family, emigrated from Mecca to Medina. The Prophetic emigration took place on the 3rd of Rabee‘ I - thirteen years after the start of the holy prophetic mission.

It is reported that after his arrival in Medina, the Prophet, peace be upon him and his holy family, ordered that the date system [to be based on the hegira.][144]

Furthermore, al-Tabari also reports that when the second ruler Omar wanted to order the date system, he asked,“From which day should we start the calendar?” Imam Ali, peace be upon him, who was the most knowledgeable about the Prophetic teachings said to him,“[we should start the calendar] From the day Allah’s Messenger, peace be upon him and his holy family, emigrated, and left the land of polytheism.” [145]

Of course, according to the teachings of Ahl al-Bayt, peace be upon them, it was none other than Archangel Gabriel - on instruction from the Almighty - who cited the beginning of the Islamic hegira calendar as the day the Prophet emigrated from Mecca to Medina. This is given in a hadith from Imam Sadiq, peace be upon him.[146]

In this way, as can be seen from the above, the first month of Islamic calendar should be Rabee‘ I.

However, the rulers who had strayed from Ahl al-Bayt, peace be upon them, acted against the teachings of the Prophet and his Ahl al-Bayt, peace be upon them, and, in this case, set the first month of the Islamic calendar as Muharram - two months earlier than the emigration month of Rabee‘ I.

And the die was cast.

Therefore the order of the months according to this calendar is as follows:

1. Muharram

2. Safar

3. Rabee‘ I

4. Rabee‘ II

5. Jumadi I

6. Jumadi II

7. Rajab

8. Sha‘ban

9. Ramadan

10. Shawwal

11. Dhil-Qa‘dah

12. Dhil-Hajjah

* * * * *

Transliteration

In the Arabic language, there are a number of letters that do not have a corresponding equivalent in the English language. As a result the sound or pronunciation of those letters would be unfamiliar to the English reader who has not come across them before. Some of them may easily be pronounced by the English reader, whereas s/he would find others difficult to pronounce, unless he has already been exposed to the sounds of the Arabic alphabet.

The Arabic consonant characters are given below along with their equivalent English characters or sounds.

b = ب

z = ز

f = ف

t = ت

s = س

q = ق

th = ث

sh = ش

k = ك

j = ج

s = ص

l = ل

h = ح

d = ض

m = م

kh = خ

t = ط

n = ن

d = د

d = ظ

h = ه

dh = ذ

= ع

w = و

r = ر

gh = غ

y = ي

This presentation is an effort to describe the sounds of these letters, and endeavour to explain how their sounds are generated, so that the reader may obtain some idea about these particular characters, when they appear in some Arabic terms used in this work.

To distinguish these letters, either a combination of two letters is used or, in the case of the majority of the difficult letters, a normal Latin letter is used in association with a diacritic - dot or a line above or below the letter as shown in the table above. Furthermore there are also a couple of letters in the Arabic alphabet which are represented using the symbols: ’ and c.

Beginning with the easy ones, there is the letter that is symbolized as:

th, which sounds like the ‘th’ in the word ‘three’. The other letter is:

dh, which sounds like the ‘th’ in the word ‘there’.

As for the more difficult ones, they are as follows:

Gh or gh, the nearest sound for this is that of the French ‘r’.

H or h

The sound of this letter resembles the sound of ‘strong, breathy’ H. The sound for h is generated from the proximity of the throat that the normal h is, but from an area slightly further up the throat, with more tension in the local throat muscle, with the back end of the tongue closing in against the roof of the throat immediately before the uvula.

Kh or kh

The sound for this is perhaps somewhere between that of ‘h’ and ‘k’, as far as the location of mouth where it is generated is concerned. It is generated at the back of the mouth, by pressing the back end of the tongue against the soft palate whilst forcing the air through in the outward direction, causing the uvula to vibrate.

The example of the sound of ‘kh’ found in English or that the English reader may be familiar with is Loch, the Scottish for lake, where the ‘ch’ in loch is pronounced as the designated ‘kh’ in Arabic.

S or s

The sound of this letter resembles the sound of ‘strong’ S. It is generated by involving the main trunk of the tongue, by slightly curving the centre of the front half of the tongue in the downward direction. In aid of pronouncing the sound of the ‘strong’ S, it would be helpful if you consider saying the normal letter ‘S’, when the front upper and lower teeth are brought closer together reducing the airflow, thus producing the sound of the letter ‘S’. The opposite process is used to generate the sound of the ‘strong’ S, i.e. the sound is produced when slightly moving apart the upper and lower teeth, thus pronouncing the ‘strong’ S.

D or d

The sound of this letter is somewhere near the sound of the normal D. Whereas the sound of a normal D is generated by placing the front end of the tongue at the front end of the hard palate or the roof of the mouth adjoining the top teeth, the sound of d is generated by touching, to the same location, more of the front trunk of the tongue while caving in the middle part of the tongue.

D or d

The best description of this sound is that it could be the strong version of the sound of ‘dh’ as in the word ‘there’. Whereas ‘dh’ is generated by placing the tip of the tongue between the upper and lower front teeth, whilst pressing against the upper front teeth, the sound for d is generated by pressing more of the front end of the tongue between the upper and lower front teeth, whilst pressing against the upper front teeth, and the centre of the tongue is curved downwards.

T or t

The sound of this letter resembles a ‘strong’ T. Whereas a normal T is generated by involving the front end of the tongue; the ‘strong’ T is generated by pressing the front end of the trunk of the tongue against the front end of the hard palate or the roof of the mouth. Also when the normal T is pronounced, the lower jaw does not move, whereas in the case of pronouncing the strong T, or T, the lower jaw moves outwards.

Q or q

The sound for this letter is a short and sharp version of the letter ‘gh’ or the French R. Whereas in the process of generating the sound of ‘gh’ the back end of the tongue is pressed slightly against the uvula, allowing some air to flow, in the case of the sound of the Arabic alphabet represented by Q, the same process takes place with the difference that the passage is completely blocked, and the sound is actually generated by the sudden release of the passage.

’ or the hamzah; which is the character representing the glottal stop.

This symbol is used to characterize an Arabic alphabet that represents the sound of a strong ‘throaty’ A. Just as the sound for A is generated at the back of the throat, in the same proximity, the sound for c or ‘ is also generated with the difference that the entire throat back is engaged in the process by a stroke of contraction in the muscle there. In this process more of the throat is blocked, which also involves the back end of the tongue, than when pronouncing the normal A. Just in the case of the normal A, the sound is actually generated at the time of the release of the contraction of the muscles involved.

‘Long’ a

There are also cases when there is a diacritic or a small horizontal line above the letter, like a: this is to represent ‘long’ a, an alternative to writing aa. The nearest example for the long a, or a, in English words is case of“far” as opposed to the word“fat” . In the case of“far” , the ‘a’ is elongated in the pronunciation, whereas in the case of“fat” , the ‘a’ is short.

‘Double’ consonant letters

In the Arabic language, there are many instances where a letter in a word has double pronunciations with a very slight pause between the two. The first pronunciation is always the sound of the letter itself, and the second is the sound of the letter together with that of the following letter. For correct pronunciation of the word, it is important that there is a very slight pause between the sounds of the double letters. Some examples are as follows:

Allah, where the presence of ‘ll’ indicates the requirement of the double pronunciation of the letter ‘l’. It may help if the word is considered as Al-lah, with the pause due to the hyphen being very slight. Another example is Muhammad.

N.B. Diacritics and other transliteration characters are avoided where it is assumed that the reader is familiar with the pronunciation of those words, and that such characters are only used for less common and unfamiliar words only. So for such words as Allah, Qur’an, Muhammad, and ayah no diacritics are used.

* * * * *

The Author

A brief biography of the eminent Islamic authority Grand Ayatollah Sayyid Sadiq Shirazi:

He was born on the 20th Dhil-Hajjah 1360 H, circa January 1942 CE, in the holy city of Karbala, Iraq. He was raised and cultured in a family that was renowned for its history of learning, striving, sacrifice, and morals.

He received his specialist education of Islamic sciences at the hands of eminent scholars of the hawzah until he acquired a distinguished degree of ijtihad.

Through his relentless endeavours he developed in himself the quality of continually seeking knowledge along with unremitting observance of piety; tirelessly promoting the teachings of Ahl al-Bayt, peace be upon them, disseminating their culture, and defending their sacred laws and Sharia.

He has written numerous works in various fields and on different levels, ranging from politics, economics, history and ethics to specialist works for hawzah studies on such topics as Fiqh and Osool (jurisprudence) that total more than eighty.

Sayyid Sadiq has been teaching at the hawzah for more than 40 years.

He is distinguished for being accessible to the people; directly dealing and meeting with various sectors of members of society, listening to diverse views from different spectrum of the community.

Equally, he is distinguished for his humility; respecting the young and old, and also for his tolerance in responding to insult or evil with kindness and courteousness.

He is renowned for his independence and for his policy of boycotting despotic governments.

He over observes hundreds of organisations and institutions throughout the globe; for example those that address social issues such as marriage services and social reforms, those that address humanitarian matters such as clinics, orphanages, financial organisations giving interest-free loans (qard al-hasanah), intellectual institutions such as centres for research and studies, seminaries, hawzahs, libraries, as well as religious centres such as mosques and husayniyyahs.

* * * * *

Publications by fountain books

1. Fundamentals of Islam

In the first part of this brief discourse the author outlines and briefly discusses Osool al-Deen (the fundamental principles or beliefs of Islam), which are Tawheed (the indivisible Oneness of Allah), ‘Adl (the Divine Justice of Allah), Nobowwah (the belief in Prophethood), Imamah (leadership of mankind), and Mi‘ad (resurrection or belief in the hereafter). The author also addresses the subject of the Prophet’s eternal miracle - the glorious Qur’an.

In the second part of this publication author goes on to address Foroo‘ al-Deen (the essential principles and practices of Islam), which are not only the well-known ten acts of worship such as prayers, fasting and hajj but also other aspects of the teachings of Islam that are significantly relevant in modern times; issues such as the human community, social order, politics, the economy, the armed forces, the justice system, culture, media, education, health, and social freedoms. Through this discussion the author establishes that a government based on the teachings of Islam would provide the most favourable system of government for mankind.

In the third and final part of this work, the author discusses the third component that a Muslim is required to adhere to, namely the Islamic morals and etiquettes (akhlaq and adab). Here, the author briefly outlines and discusses the ‘four pillars’ of Islamic ethics and the ‘two pillars’ of its etiquettes. The author then lists conducts and behaviours that Islam prescribes as one of obligatory, forbidden, unethical, or the recommended moral conduct. This basic yet concise book serves as a good introduction to Islamic beliefs and principles.

2. Islamic Beliefs for All

In this book the author discusses the five fundamental principles of Islam in some details. These principles are Tawheed (the indivisible Oneness of Allah), ‘Adl (the Divine Justice of Allah), Nobowwah (the belief in Prophethood), Imamah (leadership of mankind), and Mi‘ad (Resurrection). The unique aspect of this book is the author’s subtle approach in addressing the issues concerned and the simple examples given to illustrate the discussion. This authoritative work is not only important to Muslims, but it would also be of interest to those non-Muslims who seek to explore Islam and its doctrine. The simplicity of this book makes it a valuable resource for Religious Education.

3. What is Islam? An introduction to principles and beliefs

To attempt to summarize the Islamic faith in a book of this size is a tremendous challenge. This was the aim of the late Grand Ayatollah Muhammad al-Shirazi, one of the most eminent Islamic authorities of modern times. Through the use of clear and concise language within a“question and answer” format, the author has sought to convey the richness and profound spirituality of the Islamic message in all its aspects to the widest possible audience. The late Sayyid Shirazi covers all the main aspects of Islam, from the fundamental beliefs such as the Oneness of God and His justice and Prophethood to topics such as ablutions, praying, fasting, and performing the Hajj pilgrimage. In addition, the text also discusses a selection of diverse subjects such as Islamic law, economics, politics, the Islamic view of society, the issue of freedom in Islam, and so forth. This work serves as a useful resource for Muslims who want to learn more about their religion, and also for non-Muslims who seek a concise introduction as to what Islam is all about.

4. The Family

In this book the author highlights the problems he observes primarily in Islamic societies and particularly in the West today from the phenomenon of unmarried young men and women through to birth control and contraception. He surveys the idea of marriage in various religions, cultures and schools of thought while also discussing the issue of polygamy from the Islamic perspective. In his endeavours to provide practical solutions to today’s social problems, the author calls for simplicity in the process of marriage and draws our attention to the Islamic teachings and laws in this pivotal aspect of life.

As well as being a call to the Muslim world to revert to the true teachings of the Qur’an and the Prophet Muhammad, peace be upon him and his family, this book also serves as a preamble to others who seek answers to the some of the social problems of today. Islam promises success in every area of human life from individual to social levels, the practicality of which has been historically proven.

5. The Qur’an: When was it compiled?

In this book the author addresses the issues concerning the timing of the compilation of the Holy Qur’an, on what and whose instructions and authority this task was carried out, and ultimately who accomplished its compilation in the form that it is available today. In this work the author presents undisputable evidence to address these crucial questions. Through historical, methodical and logical analyses, the author establishes how and when the compilation of the Holy Qur’an was achieved. In Part Two of the book the author presents Prophetic traditions (hadith) on the virtues of reciting and learning the Holy Qur’an.

6. War, Peace and Non-violence: An Islamic perspective

In this work the author addresses three significant issues, which have come to be associated with Islam. Through his extensive knowledge of the teachings of Islam, the author presents the Islamic stand on war, peace and non-violence, as found in the traditions and teachings of the Prophet of Islam, which could serve as exemplary models for mankind. Detailed accounts of the traditions of Prophet in his dealings with his foes during times of war or peace are presented in this book, giving the reader a clear insight into the way and basis upon which the Prophet of Islam conducted his socio-political affairs.

7. The Islamic System of Government

In this introductory book the author outlines the basic principles of government based on the teachings of Islam. The author begins with the aim and objectives of the government according to Islam and the extent of its authority in that framework. He then addresses, from the Islamic viewpoint, the significance and fundamental nature of issues such as the consultative system of government, judicial system, freedoms, party political pluralism, social justice, human rights and foreign policy. The author concludes by outlining the socio-political policies of a government such as education, welfare, health, and crime, as well as matters such as the government’s system of income distribution, and authority.

8. If Islam Were To Be Established

This book may serve as the Muslim’s guide to the Islamic government. If an Islamist opposition group has a plan for an Islamic government, this book would help to check various aspects of the plan. In the absence of such a plan, this book serves as a useful outline. To the non-Muslim, the book presents a glimpse of the typical Islamic system of government while also serving as a yardstick for all who wish to check the practices of any government that asserts to have implemented an Islamic system of government.

9. The Bible and Christianity: an Islamic view

Part one of this book presents some of the encounters there have been between Muslims and Christians. In the second part of this work the author presents some of his discussions with fellow Christian scholars in gatherings at his residence in Karbala, Iraq. The debates concerned their understanding of Islam and its doctrine as well as their own religious beliefs. In this presentation the author demonstrates how he invited non-Muslims to Islam through a calm yet rational and intellectual medium through the use of simple arguments.

Presented in part three of this book is the author’s brief research and analysis into the Bible. Through his findings he states his contention with various biblical stories, particularly those in relation to past Prophets. In his discussion, the author uses reason and sound evidence to validate his arguments. Part Four of this work presents some of the Qur’anic verses about Jesus Christ and his noble mother Mary, peace be upon them.

This book makes an interesting read, given the simple yet thought provoking arguments that are put forth at various stages.

10. The Rights of Prisoners according to Islamic teachings

In general, Islam considers imprisonment as a case of last resort. According to Islamic teachings there are only a few offences that would lead to imprisonment. Any chastisement prescribed by Islamic teachings may only be implemented if the relevant criteria and the preconditions are met. If the criteria are not met, then the prescribed punishment may not be executed.

In this book the author addresses issues such as the fundamental nature of freedom, the rights of a prisoner, and the harmful effects of imprisonment on the individual as well as on society in general. The book goes on to discuss the kind of offences that would lead to imprisonment under an Islamic system. The author also cites a few cases from Islamic History in order to demonstrate the attitude an Islamic ruler should take towards an offence, which may have been committed, and identify possibilities of waiving relevant punishments. This work also discusses the issue of torture and mental and physical ill treatment that is often carried out under the guise of interrogation or for the purpose of extracting confession from a detainee or a suspect.

This brief work presents the teachings of Islam with respect to the rights of those when imprisoned, and shows that the teachings of Islam are designed, by the designer and maker of mankind, for the benefit of mankind wherever he may be.

11. Husayn - The Sacrifice for mankind

This is a collection of articles about a unique individual who, through his remarkable sacrifices, managed to change the course of history and the direction that mankind was heading toward. He is none other than Husayn, the grandson of the Prophet of Islam, Muhammad, peace be upon him and his family. Imam Husayn stood up to tyranny and oppression and gave everything he had, including his life and the lives of his most beloved sons and brothers as well as those of his closest allies, in order to awaken the masses, reform society, and rectify the distortion that had been inflicted on Islam.

The articles in this work cover some aspects of the aims and objectives of Imam Husayn’s movement, the difference between his strategy and that of his brother Imam Hasan in facing tyranny and despotism, the examples he set, and the lessons that are learnt from the events that lead up to the tragedy of Karbala fourteen centuries ago. Above and beyond the benefits of his movement, the personality of Imam Husayn peace be upon him as reflected by the many narrations and teachings of Prophet Muhammad is also discussed. Included in this work are a number of questions and answers about the commemoration ceremonies observed by the Muslims around the world on the occasion of Ashura’.

12. The Guide to Hajj Rites

This handbook is a comprehensive but easy to use companion that guides the reader through all the stages of the Hajj pilgrimage. It addresses all aspects of the Hajj programme and the rites that must be observed during the pilgrimage. It is a must for anyone who intends to go to the Hajj pilgrimage.

13. Aspects of the Political Theory of Imam Shirazi

The author, Muhammad G. Ayyub is an Islamist political activist well-known within the Iraqi circle who has established a long history of political struggle over the past four decades. He was attracted by the views of the Imam Muhammad Shirazi in the fields of social and political science. Prompted by the endeavours and views of Imam Shirazi, the author chose to write this book in order to introduce the reader to views that have remained relatively unknown amongst Muslim activists and reformists. This work covers aspects of Imam Shirazi’s views on politics such as freedom of expression, party-political pluralism, social justice, peace and non-violence, human rights, the concept of consultative system of government, as well as the issue of the concordance of the various sects of the Muslim community.

14. The Qur’an Made Simple

The Noble Qur’an is the final and greatest of the books of Allah. It is not merely a compilation of chronicles of an ancient people, nor a group of Prophets. Nor is it solely a book of morals. It is certainly not a simply a book of science, and it is not solely a book of rules and laws. Rather, The Noble Qur’an it is a set of arguments in the Divine dialect setting out exactly why the reader should recognise Allah, glorified be He, submit to Him, and follow the Divine religion. These arguments are rational, addressed to the mind, and spiritual, addressed to the heart.

In the Divine words the Noble Qur’an is a book ‘of guidance’, guiding man from darkness to light, from evil to good, from ignorance to knowledge, from uncertainty about the origin and the end, and about man’s role in the world, to certainty and conviction.

This volume that has been published is the translation of the last three parts or juz’ of the Noble Qur’an, and the associated commentary by the late Imam Muhammad Shirazi, elucidating the Qur’anic text to produce a clear, succinct, and easy to follow explanation of the divine scripture.

15. The Prophet Muhammad, a mercy to the world

This book offers an easy introduction to the life and teachings of the Prophet Muhammad. It endeavours to convey a glimpse of those illuminating moments in the life of the Prophet that helped bring about one of the greatest transformations in the history of mankind. The book highlights what kind of person the Prophet was, and how his conduct with friends and foes, in peace and war, provided an impeccable example for generations to come.

16. The Shi’a and their beliefs

Shi’a Muslim beliefs and practices in various aspects of the Islamic doctrine and religion are presented in this work. The Shi’a Muslims’ primary concern is to be in total harmony with the teachings of both the holy Qur’an and the Prophet Muhammad peace be upon him and his pure progeny. It is therefore paramount that every aspect of their belief and practice is in line with those teachings.

In presenting and discussing the Shi’a belief and its origin, this work also shows the precise compatibility of every single aspect of the Shi’a belief and practice with the Book and the Sunnah. Extensive references are given citing major references such as the sihah and masanid. In this way it can be seen that none of the Shi’a beliefs deviate from any one of the teachings of the holy Qur’an or of the Prophet.

17. Ghadir Khumm

Seventy days before his demise, the Prophet Muhammad delivers an historic sermon at Ghadir Khumm. In his speech to the nation, the Prophet addresses the issue of his succession, and identifies as to who can succeed him and why. In the most defining action of his mission, and on specific instructions from the Almighty, the Prophet then goes on to formally appoint his successors and the leaders of the Muslim nation after him. The Prophet points out that his divinely-chosen successors are twelve in number. Prophet Muhammad stresses that only under the leadership of his divinely-appointed successors, mankind would attain happiness and prosperity in this life and in the hereafter, but without the guidance of the prophet and his appointed successors, mankind would not attain eternal salvation.

After the delivery of his momentous and unique sermon at the site of Ghadir Khumm, the Prophet Muhammad then goes on to seek Sharia-binding pledge of allegiance from those present for his first successor. Some 120,000 had gathered on that day by Lake Khumm.

The full text of the Prophet’s Ghadir Khumm sermon is presented in the original Arabic along with the English translation.

There were those, however, who had drawn up other plans for the Prophet’s succession and they had their own agenda. They swore to do anything possible to undo whatever the prophet has done.

An insight is presented into the circumstances that followed the momentous event of Ghadir Khumm.

18. Islamic Law

Islam is a complete way of life that addresses every aspect of the human life, ranging from personal and family matters to social, economic, political, and spiritual issues. The teachings of Islam are devised to aid mankind to attain prosperity in this life and in the Hereafter. To achieve this goal, an individual needs to conduct his or her affairs, behave and respond according to the teachings of Islam in all aspects of life.

An individual therefore should learn the teachings of Islam on those issues that he or she may come across in life. Some of these teachings may be readily available, and if not, he or she must endeavour to learn or seek the answers to one’s queries. Every conduct that a Muslim does according to the teachings of Islam constitutes an act of worship, no matter what aspect of life it may concern.

In a concise and informative manner, this work presents the teachings of Islam one may need to know and practice. It combines the essence of the traditional risalah together with the benefits of contemporary additions, which in turn makes it a practical and a must have book.

This work consists of books one and two. The rulings concerning ritual cleanliness, daily prayers, fasting, hajj, and zakah, are given in book one, while in book two the rulings for other domains such as culture, freedom, human rights, social and family, peace and non-violence, health and medical issues, food and drink, economics, immigration, morality and ethics are presented.

19. Politics - the very heart of Islam

This work presents an insight into the teachings of Islam on governance, and on managing the affairs of people and country. This work cites the practical implementations and manifestation of those teachings to reveal their relevance and impact on people’s lives and wellbeing. Some examples of the teachings and practices of the Prophet of Islam when he was the head of state in the city of Medina for a decade are presented. Also cited are the conduct and governance policies of Imam Ali, whom the Prophet appointed as his successor, when he came to rule the nation twenty-five years after the Prophet. The author cites the practices of Prophet Muhammad and Imam Ali because they are the embodiment and the essence of Islam and its teachings. As part of those teachings are practices such as forbearance, forgiveness, love, compassion, tolerance and fairness to friends and foes alike. Social justice and economic prosperity are amongst foremost in the policies of these two greatest Islamic leaders, ensuring the people’s freedom, dignity and welfare.

20. Inspirational Quotes

This work presents a concise collection of quotes and statements from those speeches and lectures, making it a source of guidance drawing on the teachings and experience of one of the most eminent authorities on Islam. These lectures and speeches cover a broad theme of topics, and thus these quotes address various issues and subjects.

This collection of inspirational quotes presents the cultural entity of the marje’ or Authority on Islam, and therefore offers an opportunity for education and reflection on the true teachings of Islam, on various aspects; at a time when abhorrent atrocities and crimes against humanity are committed with impunity in the name of Islam, jihad, and the two sacred mosques.

Teachings of Islam

www.ImamShirazi.com

A site dedicated to the cause of Islam, Muslims and Mankind

Islam aims to bring about prosperity to all mankind. One of the leading authorities on Islam today, Imam Shirazi, calls upon all Muslims to adhere to the teachings of Islam in all domains in order to regain their former glory and the salvation of mankind. These teachings include:

· PEACE in every aspect.

· NON-VIOLENCE in all conducts.

· FREEDOM of expression, belief, etc.

· PLURALISM of political parties.

· CONSULTATIVE System of Leadership.

· The RE-CREATION of the single Muslim nation - without geographical borders, etc. between them, as stated by Allah:

“This, your community is a single community and I am your Lord; so worship Me.”

· The REVIVAL of Islamic brotherhood throughout this nation:

“The believers are brothers.”

· FREEDOM from all the man-made laws, and restrictions as the Qur'an states:

“... and (Prophet Muhammad) releases them from their heavy burdens and from the shackles that were upon them.”

The Prayers

1. What is the philosophy behind Wudu and Ghusl?

1. What is the philosophy behind Wudu1 and Ghusl2 ?

Undoubtedly, Wudu possesses two manifest benefits - the medical benefit and the ethical and spiritual one. From the medical point of view, washing of the face and hands five times a day or at the very least, three times a day, has an appreciable influence as far as the cleanliness of the body is concerned. Wiping the head and the exterior portion of the feet - the condition here being that the water reaches the hair and the skin - means that we keep these portions clean too. We shall allude later when discussing the philosophy of ghusl, that the contact of water with skin has a special effect in achieving the equilibrium of the sympathetic and parasympathetic nerves of the body.

As for the ethical and spiritual aspect, since it is performed for Allah and with the intention of pleasing Him, it possesses an educative influence; especially since its implicit meaning - from head to toe I strive to obey You - serves to corroborate this ethical and spiritual philosophy.

In a tradition, Imam 'Ali b. Musa al-Ridha (a.s) says: “The reason why the order for (the performance of) Wudu has been issued, and (the reason) why the acts of worship should commence by it is that when the servants stand before Allah and converse with Him, they should be clean, away from uncleanness and pollution, and act in accordance with His orders. Apart from this, Wudu eliminates drowsiness and lethargy from man so that the heart can acquire the purity and luminosity for standing in the presence of Allah.”3

When we explain the philosophy of ghusl, the philosophy of Wudu should become more clear.

Philosophy of Ghusl

Some people question: Why does Islam order a person in the state of 'janabat’4 to wash his entire body whereas it is only a particular organ that becomes unclean? Is there a difference between urinal emission and seminal discharge so as to necessitate the washing of only the organ, in the former, but the entire body, in the latter?

There are two answers to this question - one brief and the other comprehensive.

The brief answer is that the discharge of semen from the human body is not an act that is restricted to just one part of the body (unlike urine and other body wastes), a claim which is substantiated by the fact that the effect of the discharge becomes manifest on the entire body. Subsequent to a discharge, all the cells of the body slip into a characteristic lethargy; which is an indication of its effect on all the parts of the body.

Explanation

Studies conducted by scientists reveal that within the human body there exist two vegetative nervous networks which control and regulate all the activities of the body. These two nervous networks - the sympathetic nerves and the parasympathetic nerves - are spread out throughout the body and around all the internal and external systems and tracts.

The function of the sympathetic nerves is to accelerate and stimulate the activities of the various tracts of the body, whereas the parasympathetic nerves function to decelerate and diminish them. In effect, one plays the role of the accelerator of an automobile while the other plays the role of the brakes; with a balanced functioning of these two sets of nerves, the systems of the body work in a balanced and normal manner.

At times certain occurrences in the body disrupt this balance and equilibrium - one of these being the issue of 'orgasm', which is usually contemporaneous with a seminal discharge.

In such cases, the parasympathetic nerves (the decelerating nerves) tend to take a lead over the sympathetic nerves and consequently disrupt the equilibrium, negatively.

It has also been established that amongst the things that could force the sympathetic nerves into activity and re-establish the lost equilibrium is contact of water with the body, and since the effect of orgasm is noticeably felt on all parts of the body and the equilibrium existing between these two sets of nerves is disrupted all over the body, hence it has been ordered that after sexual intercourse or seminal discharge the entire body should be washed with water so that as a result of its regenerative effect, equilibrium is once again established between these two sets of nerves all over the body.5

Of course, the benefits of ghusl are not just confined to the above for, in addition to this, it is also a form of worship whose ethical influence cannot be denied. It is for this reason that if the body is washed without the intention of seeking His pleasure and in compliance with His orders, the ghusl would be deemed to be incorrect. In reality, seminal discharge or sexual intercourse tends to affect the soul as well as the body - the soul gets drawn towards material pleasures, while the body is overcome by listlessness and stagnation.

The ghusl of janabat,6 which is a washing of the body and also of the soul (due to its being performed in compliance with Allah's orders and with the intention of seeking His pleasure), exercises a two-fold effect upon the soul and the body - leading the soul towards Allah and spirituality while at the same time leading the body towards cleanliness, liveliness and activity.

In addition to the above, the obligation of the ghusl of janabat is an Islamic compulsion for maintaining cleanliness of the body and observance of hygiene throughout the life. There are numerous individuals, who are neglectful of their cleanliness and hygiene, but this Islamic ruling forces them to wash themselves at regular intervals and keep themselves clean. This is not specific to the people of the past eras, for even in our times there are numerous such individuals, who, for various reasons, tend to be neglectful of their cleanliness and hygiene (however, this is a general and universal rule which includes even one who has recently washed his body).

The abovementioned three aspects clearly illustrate why the ghusl ought to be performed and the entire body washed after a seminal discharge (sleeping or awake) and similarly, after sexual intercourse (even if not accompanied by a seminal discharge.

2. What is the Philosophy behind Tayammum?

2. What is the Philosophy behind Tayammum?7

Numerous people question as to what benefit could the hitting of hands upon the earth and then wiping them over the forehead and the back of the hands possibly possess, especially in the light of our knowledge that very many kinds of soil are dirty, polluted and a medium for the transfer of microbes?

In answering such objections, attention ought to be paid to two points:

1. The Ethical Benefit

Tayammum is one of the acts of worship in which the 'soul' of worship - in the true meaning of the word - becomes manifest. This is because man wipes his forehead, which is the most honourable portion of his body, by means of his hands that have been struck upon the earth in order to exhibit his humbleness and humility towards his Lord as if to say:

My forehead and my hands are totally humble and subservient in Your presence - after which, he proceeds to engage himself in prayers or other acts of worship that require Wudu or ghusl. This, in itself, has a great effect in developing within the people a spirit of humility, subservience and thanksgiving.

2. The Sanitary Benefit

Today, it has been established that soil, due to its containing numerous bacteria, is able to do away with contamination and pollution. These bacteria, whose work is to decompose organic substances and eliminate various kinds of infections, are generally located, in numerous numbers, on the surface of the earth or at less depths, where they are better able to benefit from the air and sunlight.

It is for this reason that an animal carcass or a human body - when buried after death, and similarly polluted matter that is on the surface of the earth - get decomposed in a comparatively short period, and in the face of bacterial attack, the infection gets destroyed. Surely, if the soil were not to have possessed such a characteristic, the entire planet, in a short period, would have transformed into a centre of infection. Essentially, soil possesses a property that is similar to an antibiotic and is extraordinarily effective in eliminating microbes.

Thus, pure soil is not only uncontaminated but instead, serves to eliminate contamination and in this respect it can, to a certain extent, be a substitute for water - the difference being that water is the dissolver, meaning that it dissolves the bacteria and carries it with itself whereas soil eliminates the microbes.

But it ought to be noted that the earth for tayammum should always be pure (Tahir), just as the Qur`an employing an interesting expression8 says: طَيِّبا9

Interestingly, the use of the word صَعِيْد10 , which has been derived from the root صُعُوْد11 , is an allusion to the fact that it is better to use the soil lying on the surface of the ground for this purpose - the same soil, which receives the air and the sunshine, and contains the microbe-killing bacteria. If such a soil also happens to be pure, then tayammum by means of it shall possess the above benefits without carrying the slightest of detriment.12

3. What is the manner of washing the face, and wiping the head and the feet in Wudu?

Verse number 6 of Suratul Maidah makes a mention of all those things that bring about the purification of man's soul and hence, a considerable portion of the rulings associated with Wudu, ghusl and tayammum, which bring about purification of the soul, have been explained therein. Initially the believers are addressed and the rulings related to Wudu, are mentioned as follows:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْـتُمْ إِلـى الصَّلاَةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلـى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُــلَكُمْ إِلـى الْكَعْـبَيْنِ‏

“O you who believe! When you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles.”

In this verse the portion of the hand that ought to be washed during Wudu has been mentioned, since مَراَفِق is the plural of مِرْفَق - meaning elbow. Since it is possible that when it is said “wash your hands”, it could be thought that they should be washed till the wrists - as this is the measure that is generally washed - the verse, in order to do away with this misconception, specifies 'as far as the elbows' (إِلَى الْمَرافِقِ ).

From the above explanation it becomes clear that the word إِلـىَ in the verse is only for mentioning the limits of washing and not the manner of washing as some have imagined - having taken the verse to mean: Wash the hands from the tips of the fingers towards the elbows (as is prevalent amongst a group from amongst the Ahlus Sunnah).

The above issue is similar to the case when a person instructs a worker to paint the walls of a room from the floor up to a height of one meter. It is plainly evident that it is not intended that the wall should be painted from the bottom towards the top - rather, it means that this is the portion that has to be painted - neither more nor less.

Hence, only the extent that needs to be necessarily washed has been mentioned in the verse; however, as far as the manner of washing is concerned, it has been mentioned in the traditions of the Noble Prophet (s.a.w) that have reached us by means of the Ahlul Bayt G, and it is to wash the hands from the elbows towards the fingertips.

The letter (ب ), which is found in the word (بِرُؤُسِكُمْ ) - according to the explicit statements of some of the traditions and clear opinions of some of the lexicographers - is used to denote 'a part' (or portion) - as such the meaning conveyed by the verse is: 'Wipe a portion of your heads' which, in our traditions, has been delineated as the anterior one-fourth region of the head and this one-fourth portion ought to be wiped with the hand, however small be the measure of wiping.

It follows that the practice which is prevalent amongst some of the Sunni groups, who wipe their entire heads and even their ears, is inconsistent with the meaning conveyed by the verse.

The word أَرْجُلَكُمْ being located next to بِرُؤُسِكُمْ is a testimony to the fact that the legs should also be wiped and not washed. (And if we observe that during recitation, أَرْجُلَكُمْ is recited such that (ل ) possesses the fathah (the vowel point for 'a'), this is due to it being superimposed upon the place of بِرُؤُسِكُمْ and not on the word وُجُوهَكُمْ13 and14

4. What is the need to face the Qiblah in prayers?

Verse number 115 of Suratul Baqarah states:

وَ لِلٌّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللٌّهِ‏

“To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah.”

In consideration of the above verse the question that comes to mind is: If Allah is present wherever we face, what then is the need to face the Qiblah (during the prayers)?

(The order for) facing the Qiblah is not at all intended to confine the presence of the Holy Allah in a particular direction. However, since man is a material entity and thus, must necessarily face a direction while offering his prayers, it has been ruled that all should face one particular direction during their prayers. This is with the objective of realizing unity and harmony amongst the Muslims, and preventing confusion, disorder and scattering amongst them. Just reflect how scathing and disorderly it would be if each person were to offer his prayers in a different direction and the people were to establish scattered rows (for the prayers)?

Incidentally, the direction that has been stipulated as the Qiblah (the direction towards the Ka'bah) is a region that is not only holy but also one of the most ancient bases of monotheism and so, directing oneself towards it serves to awaken the monotheistic reminiscences (within oneself).15

5. What secrets lay behind the changing of the Qiblah?

The change of Qiblah from Bayt al-Maqdas to the holy Ka'bah was a puzzle for everyone; those who were of the opinion that every rule ought to be permanent and unchanging, mused: If we had to necessarily pray in the direction of the Ka'bah, why was it not ordered from the very onset? If Bayt al-Maqdas, which had been regarded as the Qiblah for the previous prophets was superior, why then was it changed?

The enemies too found the issue a fertile ground to poison the minds of the people. They probably might have said: At the start he (s.a.w) turned towards the Qiblah of the previous prophets but after tasting victories he was overcome by racial and nationalistic tendencies and therefore substituted it with the Qiblah of his own people!

Or they might have said: He initially accepted Bayt al-Maqdas to be his Qiblah in order to attract the Jews and the Christians towards his religion, but later, when he observed that it did not prove effective, he changed it to the Ka'bah.

The agitation and commotion that these whisperings must have generated - especially in a society in which the sediments of the eras of idolatry and polytheism still existed, and one that had yet to be completely illuminated by the light of knowledge, science, and faith - is all too evident.

As a result, the Qur`an explicitly states in verse 143 of Suratul Baqarah that this was a great trial to discern the stance adopted by the believers and the polytheists.

It is not improbable that one of the important reasons for the change in Qiblah could be the following issue:

In that period, since the Ka'bah had been the hub for the idols of the polytheists it was ordered that the Muslims should temporarily offer their prayers in the direction of Bayt al-Maqdas and in this way separate their ranks and disassociate themselves from the polytheists. But when they emigrated to Madinah and established their own community and rule, and when their ranks were completely demarcated from that of the others, it was not necessary to continue with the existing posture and hence they returned towards the holy Ka'bah, the most ancient focal point of the prophets and the centre of monotheism.

It is plainly evident that offering prayers in the direction of Bayt al-Maqdas was very difficult for those, who regarded the Ka'bah to be the spiritual edifice of their own tribe, and equally difficult was the return towards the Ka'bah, after having become habituated to the first Qiblah.

In this manner the believers were placed in a crucible of examination in order that the traces of polytheism, which still existed within themselves, get burnt away in the hot furnace of this test, they sever their association with their polytheistic past, and there develops within them the spirit of absolute submission before the orders of Allah.

Basically, just as we have previously mentioned, Allah does not possess any place or location; the Qiblah is just a code for establishing unity within the ranks of the believers and reviving the reminiscences of monotheism and so, changing it would not transform anything. The important thing is to submit to His commands and shatter the idols of fanaticism, stubbornness and egotism.16

6. What is the philosophy of prayers?

In Suratul 'Ankabut, verse number 45, mentions an important philosophy with respect to the prayers when it says:

إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشَاءِ وَ الْمُنْكَرِ

“Surely prayer keeps (one) away from indecency and evil.”

Since prayers remind man of two of the most powerful deterrents - the Origin and the Resurrection - it thus possesses a deterring influence with regards to indecency and evil.

A person, who stands up for prayers, recites Allahu Akbar and regards Allah to be superior to and greater than everything else. Recollecting His bounties, he praises Him and offers his thanksgiving. He eulogizes Him for His Compassion and Mercy, and brings to mind the Day of Judgment; professing his servitude, he yearns for His help, seeks the Straight Path from Him and implores Him to protect him from treading the path of the deviated ones and those, who earn His anger (the theme of Suratul Hamd).

Undoubtedly, the heart and the soul of such a person shall experience an impulse towards truth, purity and piety.

He goes into ruku' for Allah and places his forehead on the ground in His august presence. Drowned in His grandeur, he shoves his egoism and superiority complex into oblivion.

He testifies to His Unity and the prophethood of the Noble Prophet (s.a.w).

He sends salutations upon the Noble Prophet (s.a.w) and beseeches Allah to place him amongst His righteous servants (tashahhud and salam).

All these acts create within him a tidal wave of spirituality, which is reckoned to be a strong barrier against sins.

This act is repeated several times in a day; when he rises up in the morning he gets immersed in His remembrance; in the middle of the day when he is totally engrossed in the material life he suddenly hears the muezzin calling the people to prayers. Interrupting his schedule he hastens to present himself before Him. Even at the end of the day and before sliding into the relaxing comforts of his bed he engages himself in a communion with his Lord, illuminating his heart with His Light.

In addition to the above, as he engages himself in the preliminaries of the prayers, he washes and cleans himself and keeps away usurped and forbidden things from himself after which he proceeds to present himself before his Friend. All these things effectively serve as a deterrent, preventing him from treading the path of indecency and evil.

But ultimately, every prayer shall only keep one away from evil and indecency in the same measure as the conditions of perfection and the spirit of worship, which it happens to possess. At times it keeps one away from evil, completely and wholly, whereas at other times it does so partially and incompletely.

It is impossible that a person offers his prayers but they do not have any effect on him - however superficial the prayer and however polluted the person. Obviously, the effects of such prayers are less, but had such individuals not been offering these prayers, they might have been in a much more polluted state.

Stating this more clearly, 'refraining from indecency and evil' possesses numerous levels and ranks, and every prayer, depending upon the conditions of the prayers that have been taken into consideration (while offering it), possesses some of these ranks

It has been reported in a tradition that a youth from the Ansar (Helpers) used to offer his prayers with the Noble Prophet (s.a.w), but despite this, he was prone to committing sins and evil deeds. When this was brought to the notice of the Noble Prophet (s.a.w), he said:

إِنَّ صَلاَتَهُ تَنْهاهُ يَوْماً

“His prayers deter him for one day (only).”17

This effect of the prayers is so significant that some of the traditions refer to it as a gauge for distinguishing the accepted prayers from those that that are not. As Imam as-sadiq (a.s) said:

مَنْ أَحَبَّ أَنْ يَعْلَمَ أَ قُبِلَتْ صَلاَتُهُ أَمْ لَمْ تُقْبَلْ فَلْيَنْظُرْ هَلْ مَنَعَتْهُ صَلاَتُهُ عَنِ الْفَحْشَآءِ وَ الْمُنْكَرِ فَبِقَدْرِ مَا مَنَعَتْهُ قُبِلَتْ مِنْهُ

“One, who desires to know if his prayer has been accepted or not, should observe if it has kept him away from indecency and evil, or not; the measure in which it has kept him away (is the measure of his prayer that) has been accepted.”18

Continuing with the verse, Allah says:

وَ لَذِكْرُ اللٌّهِ أَكْبَرُ

“The dhikr (remembrance) of Allah is superior and more virtuous.”

The apparent meaning of the above sentence appears to mention a more important philosophy for the prayers. It mentions another effect of prayers - an effect that is even more important than 'keeping one away from indecency and evil' - and that is, it causes man to remember Allah - this being the basis of every goodness and the foundation of all felicities. In reality, its superiority and importance is due to the fact that it is the cause for it (keeping one away from indecency and evil).

Basically, remembrance of Allah keeps the hearts alive and sets them at rest, and no other thing can be likened to it in significance and importance.

أَلاَ بِذِكْرِ اللٌّهِ تَطْمَئِنُّ الْقُلُوبُ

“Surely by Allah's remembrance are the hearts set at rest.” 19

Essentially, the soul of every act of worship - whether it is a prayer or something else - is remembrance of Allah. The preliminary acts of the prayer, the recitations and actions in it, the supplications after the prayers - all of these - serve to revive the remembrance of Allah within a man's heart.

Worthy of attention is that an allusion has been made to this fundamental philosophy of prayer in Surat Taha, when Prophet Musa (a.s) is addressed as:

أَقِمِ الصَّلاةَ لِذِكْرِي

“And keep up prayer for My remembrance.” 20

In a tradition, Mu'adh b. Jabal states: No deed of man, for protecting him from divine chastisement, is greater than 'remembrance of Allah'. When he was asked: Not even Jihad in the way of Allah? He replied: No (not even Jihad), for Allah has said:

وَ لَذِكْرُ اللٌّهِ أَكْبَرُ

Although the philosophy of prayer is not something that is hidden from anyone, a more careful study of the text of the Qur`an and the traditions guide us towards some more subtle points in this regard:

1. The spirit, foundation, objective, result and ultimately the philosophy of prayers is remembrance of Allah - the same ذكر الله , which, in the above verse, has been referred to as the optimum result. However, it should be a remembrance that brings about 'reflection', and a 'reflection' that leads to 'deeds'. In a tradition Imam as-sadiq (a.s), interpreting the sentence:

وَ لَذِكْرُ اللٌّهِ أَكْبَرُ

said:

ذِكْرُ اللٌّهِ عِنْدَ مَا أَحَلَّ وَ حَرَّمَ‏

“Remembrance of Allah at the time of performing a lawful or a forbidden act.”21

It means to remember Allah and seek that which is permitted and refrain from that which is forbidden.

2. Prayers are a means for washing away the sins and achieving divine forgiveness since they invite man towards repentance and rectification of the past. Hence we read in a tradition that once the Noble Prophet (s.a.w) questioned his companions: If there flowed, at the doorstep of one of your houses, a river with pure and clean water and if the owner happened to wash himself in it five times a day, would there be any dirt or uncleanness on his body? The companions replied: No. The Noble Prophet (s.a.w) then said: The prayer is similar to this flowing water. Whenever one offers a prayer, the sins committed between two prayers get washed away.22

Thus, by means of the balm of prayers, the wounds that get inflicted upon man's soul as a result of sins get healed and the rust that forms on the heart is eliminated.

3. The prayer is a barrier against future sins. It strengthens the spirit of faith within man and fosters the seedling of Taqwa (piety) within his heart. We know that faith and piety are the strongest barriers against sins and this is exactly what has been referred to in the verse as 'keeping one away from indecency and evil'. Similarly, we read in numerous traditions, that when the state of affairs of some sinning individuals was brought to the notice of the A`immah G, they said: “Don't worry! The prayer shall reform them” and it did!

4. The prayer does away with heedlessness and negligence. The greatest tragedy for those journeying the path of truth is that they tend to forget the purpose of their creation and get drowned in the whirlpool of this material world and its ephemeral pleasures. But the prayer- since it is offered at regular intervals and five times a day - repeatedly warns man and causes him to bring to mind the purpose of his creation and reminds him of his place and position in this world. This, in itself, is a great bounty because man has in his possession a device which alerts him strongly, several times in the course of a day.

5. The prayer serves to shatter pride and egotism. In the course of a day, man offers seventeen rak'at and in each of them he places his forehead on the ground twice before Allah, considering himself to be a tiny entity before His greatness - rather, a zero in the presence of Infinity. He tears apart the curtains of arrogance and egotism, and shatters his pride and superiority complex.

We can understand why 'Ali (a.s), in that popular tradition in which the philosophy behind the various acts of worship of Islam have been explained, immediately after referring to faith, speaks about prayers and explains:

فَرَضَ اللٌّهُ الإِِيْمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلاَةَ تَنْزِيهاً عَنِ الْكِبْرِ

“Allah made faith obligatory in order to purify (the people) of polytheism, and the prayer, in order to clean (them) of pride.”23

6. The prayer is a tool for the development of moral excellences and attaining spiritual perfection. It hauls man out of the limited confines of this material world, invites him towards the spiritual realms and places him in the company of the angels. Man, without sensing the need for any intermediary, observes himself in the presence of his Lord and engages in communicating with Him.

The repetition of this act several times in a day with special emphasis on the attributes of Allah - His Compassion, Mercy and Greatness - especially by way of reciting the various chapters of the Qur`an after Suratul Hamd, which itself is one of the best inviters towards good actions and pure deeds, has an appreciable effect in the development of moral excellences within man.

The Commander of the Faithful (a.s), mentioning the philosophy of the prayers, said:

الصَّلاَةُ قُرْبَانُ كُلِّ تَقِيٍّ

“The prayer is a means for the pious ones to attain nearness to Allah.”24

7. The prayer imparts value and significance to the other deeds of man, since it revives the spirit of sincerity within man. This is because the prayer is a collection of sincere intentions, pure speech and genuine deeds, and a daily repetition of these aspects sows the seeds of other good acts within the soul of man and strengthens the spirit of sincerity within him.

We find that the Commander of the Faithful (a.s), in his testament after being fatally injured on the head by the accursed b. Muljim, said:

اللٌّهَ اللٌّهَ فِي الصَّلاَةِ فَإِنَّهَا عَمُودُ دِينِكُمْ‏

“Fear Allah so far as the prayers are concerned for they are the pillars of your religion.”25

We know that when the pillars of a tent break down, the ropes and nails that are around it - however strong they may be - are of no use, Similarly, when the connection between the servant and Allah, which is established by means of prayers, were to get severed the other deeds too would lose their effect.

In a tradition, Imam as-sadiq (a.s) said:

اَوَّلُ مَا يُحَاسَبُ بِهِ الْعُبدُ الصَّلوٌةَ فَإِِنْ قُبِلَتْ قُبِلَ سَائِرُ عَمَلِهِ وَ إِنْ رُدَّتْ رُدَّ ساَئِرُ عَمَلِهِ

“The first thing that a servant shall be reckoned for (on the Day of Judgment) shall be his prayers. If they are accepted, all his other deeds shall be accepted too and if they are rejected, the other deeds shall be rejected too!”

Perhaps, the reason for the above could be that the prayer is the key towards establishing a connection between the Creator and the creation, and if offered correctly, would generate within him sincerity and the intention of attaining nearness to Allah - the two factors that are the means for the acceptance of deeds. But if not, then all his other deeds become tainted, and thus drop from reckoning.

8. The prayer, (not taking into account its contents, for the present) in the light of the conditions necessary for its correctness, invites towards purifying one's life. It is evident from the requirement that the place where the prayers are offered, the clothes of the person offering the prayers, the carpet upon which the prayers are offered and the water and the place utilized for performing Wudu or ghusl should not be usurped or obtained as a result of trampling the rights of others.

How can one, who is polluted of transgression, injustice, usury, usurpation, selling short of weight, taking bribes and earning wrongful income, manage to fulfil the preliminary conditions of the prayers? Thus, repetition of prayers, five times a day, is itself an exhortation towards exhibiting consideration with respect to the rights of others.

9. In addition to the 'conditions for correctness', the prayers also have 'conditions for acceptance' which, in other words, are referred to as 'conditions for perfection'; these, if taken into consideration, also act as an effective factor in abandoning many sins.

Books of jurisprudence and traditions mention numerous things that act as impediments towards the acceptance of prayers - one of them being consumption of intoxicants. It has been reported in the traditions that:

لاَ تُقْبَلُ صَلاَةُ شَارِبِ الْخَمْرِ أَرْبَعِينَ يَوْماً إِلاَّ أَنْ يَتُوبَ‏

“The prayers of one who consumes intoxicants, shall not be accepted for forty days, except if he repents.”26

In several traditions we read that an unjust and oppressive leader is one of those persons, whose prayers are not accepted.27 Some of the traditions explicitly state that the prayers of one, who does not pay the zakat, are not accepted; other traditions state that unlawful food, vanity and egotism are of the impediments that prevent one's prayers from being accepted. The extent of the constructive effect of endeavouring to fulfil these 'conditions of acceptance' is only too plain and obvious!

10. Prayers strengthen the spirit of discipline within man since they have to be offered at specific times - any advancement or deferment of which would only serve to render them invalid. Similarly, there also exist rulings with respect to intention, qiyam28 , qu'ud29 , ruku', sujud and the like, which, if taken into consideration, instill within man a sense of discipline, thereby enabling him to include this factor in the other affairs of his life, with absolute and total ease.

All the above are the merits that exist in individual prayers without taking into account the issue of congregation, for if we are to consider the merits of praying in congregation - which is, in reality, the soul of the prayers - there would be innumerable additional benefits, explanation of which falls beyond the scope of this book but which are more or less known to us.

We conclude this discussion on the philosophy and secrets of prayers by presenting a comprehensive tradition, reported from Imam 'Ali b. Musa al-Ridha (a.s).

The Imam (a.s), replying to a letter in which he was asked about the philosophy of prayers, stated: “The prayers have been legislated for acknowledging and attesting the Lordship of the Lord, combating polytheism and idolatry, standing in His presence with utmost humility and modesty, confessing to one's sins, seeking forgiveness for the past disobediences and placing the forehead on the ground, everyday, for the purpose of glorifying and venerating Him.

It is also intended that man always remains alert, his heart does not get clouded by the dust of forgetfulness, he does not become arrogant and heedless, but instead humble and submissive, and becomes more desirous of worldly and religious bounties.

In addition to this, the regular remembrance of Allah throughout the day, achieved as a result of prayers, causes man not to become forgetful and heedless of his Lord, Sustainer and Creator, and he is not overcome by the spirit of rebelliousness. It is this attention towards Allah and standing in His presence that restrains man from disobedience and prevents corruption and depravity.”30 and31

7. Why should we offer prayers at prescribed times?

Some people say: “We do not deny the philosophy behind the prayers and nor do we refute its importance or its educative effects, but what is the need for it to be offered at prescribed times? Would it not be better if the people were left free - each one to perform this obligation as per his leisure and opportunity, and his mental and spiritual preparedness?”

Experience shows that if educative issues are not regulated by means of strict discipline and stipulations, many individuals tend to become forgetful of them and their very foundation becomes shaky and unstable. Such issues ought to be governed by means of strict discipline and specific timings so that no one possesses any excuse for abandoning them. It is particularly so in view of the fact that the performance of these acts at prescribed times and more especially, when performed in a congregation, possesses grandeur, magnificence and effect, which cannot be denied. They are actually a huge lesson for human development.32

Notes

1. Minor ritual ablution (Tr.)

2. Major ritual ablution (Tr.)

3. Wasa`il ash-Shia, vol. 1, pg. 257

4. Ceremonial uncleanness (Tr.)

5. The tradition of Imam 'Ali Ibn Musa al-Riza (a.s) probably alludes to this issue when it states:

لِأَنَّ الْجَنَابَةَ خَارِجَةٌ مِنْ كُلِّ جَسَدِهِ فَلِذٌلِكَ وَجَبَ عَلَيْهِ تَطْهِيرُ جَسَدِهِ كُلِّهِ‏ .

6. “The 'janabat' comes out from his entire body and hence it is obligatory for him to wash his entire body.” Wasa`il ash-Shia, vol. 1, pg. 466.

7. Ablution with earth (Tr.)

8. Suratul Maidah (5), Verse 6; فَتَيَمَّمُوا صَعِيداً طَيِّباً (Tr.)

9. Pure (Tr.)

10. Earth. (Tr.)

11. Rising or ascending (Tr.)

12. Tafsir-e-Namunah, vol. 3, pg. 400

13. There is no doubt that there exists a comparatively great separation between وُجُوهَكُمْ and أَرْجُلَكُمْ making the superimposition upon it to appear remote. Apart from this, a great number of Qur'an reciters have also recited the word أَرْجُلَكُمْ with (ل ) possessing the kasrah (the vowel point for 'i').

14. Tafsir-e-Namunah, vol. 4, pg. 285

15. Tafsir-e-Namunah, vol. 1, pg. 415

16. Tafsir-e-Namunah, vol. 1, pg. 485

17. Majma' al-Bayan, under the discussion regarding verse 45 of Suratul 'Ankabut.

18. Ibid.

19. Suratul Ra'd (13), Verse 28

20. Surat Taha (20), Verse 14

21. Bihar al-Anwar, vol. 82, pg. 200

22. Wasa`il ash-Shia, vol. 3, pg. 7 (Chapter 2 from The Chapters (regarding) the number of (obligatory) prayers, tradition 3)

23. Nahj al-Balagha, saying 252

24. Ibid., saying 136

25. Ibid., letter 47

26. Bihar al-Anwar, vol. 84, pg. 317 & 320

27. Ibid., vol. 84, pg. 318

28. Standing in Salat. (Tr.)

29. Sitting in Salat. (Tr.)

30. Wasa`il ash-Shia, vol. 3, pg. 4

31. Tafsir-e-Namunah, vol. 16, pg. 284

32. Ibid., vol. 4, pg. 105

The Prayers

1. What is the philosophy behind Wudu and Ghusl?

1. What is the philosophy behind Wudu1 and Ghusl2 ?

Undoubtedly, Wudu possesses two manifest benefits - the medical benefit and the ethical and spiritual one. From the medical point of view, washing of the face and hands five times a day or at the very least, three times a day, has an appreciable influence as far as the cleanliness of the body is concerned. Wiping the head and the exterior portion of the feet - the condition here being that the water reaches the hair and the skin - means that we keep these portions clean too. We shall allude later when discussing the philosophy of ghusl, that the contact of water with skin has a special effect in achieving the equilibrium of the sympathetic and parasympathetic nerves of the body.

As for the ethical and spiritual aspect, since it is performed for Allah and with the intention of pleasing Him, it possesses an educative influence; especially since its implicit meaning - from head to toe I strive to obey You - serves to corroborate this ethical and spiritual philosophy.

In a tradition, Imam 'Ali b. Musa al-Ridha (a.s) says: “The reason why the order for (the performance of) Wudu has been issued, and (the reason) why the acts of worship should commence by it is that when the servants stand before Allah and converse with Him, they should be clean, away from uncleanness and pollution, and act in accordance with His orders. Apart from this, Wudu eliminates drowsiness and lethargy from man so that the heart can acquire the purity and luminosity for standing in the presence of Allah.”3

When we explain the philosophy of ghusl, the philosophy of Wudu should become more clear.

Philosophy of Ghusl

Some people question: Why does Islam order a person in the state of 'janabat’4 to wash his entire body whereas it is only a particular organ that becomes unclean? Is there a difference between urinal emission and seminal discharge so as to necessitate the washing of only the organ, in the former, but the entire body, in the latter?

There are two answers to this question - one brief and the other comprehensive.

The brief answer is that the discharge of semen from the human body is not an act that is restricted to just one part of the body (unlike urine and other body wastes), a claim which is substantiated by the fact that the effect of the discharge becomes manifest on the entire body. Subsequent to a discharge, all the cells of the body slip into a characteristic lethargy; which is an indication of its effect on all the parts of the body.

Explanation

Studies conducted by scientists reveal that within the human body there exist two vegetative nervous networks which control and regulate all the activities of the body. These two nervous networks - the sympathetic nerves and the parasympathetic nerves - are spread out throughout the body and around all the internal and external systems and tracts.

The function of the sympathetic nerves is to accelerate and stimulate the activities of the various tracts of the body, whereas the parasympathetic nerves function to decelerate and diminish them. In effect, one plays the role of the accelerator of an automobile while the other plays the role of the brakes; with a balanced functioning of these two sets of nerves, the systems of the body work in a balanced and normal manner.

At times certain occurrences in the body disrupt this balance and equilibrium - one of these being the issue of 'orgasm', which is usually contemporaneous with a seminal discharge.

In such cases, the parasympathetic nerves (the decelerating nerves) tend to take a lead over the sympathetic nerves and consequently disrupt the equilibrium, negatively.

It has also been established that amongst the things that could force the sympathetic nerves into activity and re-establish the lost equilibrium is contact of water with the body, and since the effect of orgasm is noticeably felt on all parts of the body and the equilibrium existing between these two sets of nerves is disrupted all over the body, hence it has been ordered that after sexual intercourse or seminal discharge the entire body should be washed with water so that as a result of its regenerative effect, equilibrium is once again established between these two sets of nerves all over the body.5

Of course, the benefits of ghusl are not just confined to the above for, in addition to this, it is also a form of worship whose ethical influence cannot be denied. It is for this reason that if the body is washed without the intention of seeking His pleasure and in compliance with His orders, the ghusl would be deemed to be incorrect. In reality, seminal discharge or sexual intercourse tends to affect the soul as well as the body - the soul gets drawn towards material pleasures, while the body is overcome by listlessness and stagnation.

The ghusl of janabat,6 which is a washing of the body and also of the soul (due to its being performed in compliance with Allah's orders and with the intention of seeking His pleasure), exercises a two-fold effect upon the soul and the body - leading the soul towards Allah and spirituality while at the same time leading the body towards cleanliness, liveliness and activity.

In addition to the above, the obligation of the ghusl of janabat is an Islamic compulsion for maintaining cleanliness of the body and observance of hygiene throughout the life. There are numerous individuals, who are neglectful of their cleanliness and hygiene, but this Islamic ruling forces them to wash themselves at regular intervals and keep themselves clean. This is not specific to the people of the past eras, for even in our times there are numerous such individuals, who, for various reasons, tend to be neglectful of their cleanliness and hygiene (however, this is a general and universal rule which includes even one who has recently washed his body).

The abovementioned three aspects clearly illustrate why the ghusl ought to be performed and the entire body washed after a seminal discharge (sleeping or awake) and similarly, after sexual intercourse (even if not accompanied by a seminal discharge.

2. What is the Philosophy behind Tayammum?

2. What is the Philosophy behind Tayammum?7

Numerous people question as to what benefit could the hitting of hands upon the earth and then wiping them over the forehead and the back of the hands possibly possess, especially in the light of our knowledge that very many kinds of soil are dirty, polluted and a medium for the transfer of microbes?

In answering such objections, attention ought to be paid to two points:

1. The Ethical Benefit

Tayammum is one of the acts of worship in which the 'soul' of worship - in the true meaning of the word - becomes manifest. This is because man wipes his forehead, which is the most honourable portion of his body, by means of his hands that have been struck upon the earth in order to exhibit his humbleness and humility towards his Lord as if to say:

My forehead and my hands are totally humble and subservient in Your presence - after which, he proceeds to engage himself in prayers or other acts of worship that require Wudu or ghusl. This, in itself, has a great effect in developing within the people a spirit of humility, subservience and thanksgiving.

2. The Sanitary Benefit

Today, it has been established that soil, due to its containing numerous bacteria, is able to do away with contamination and pollution. These bacteria, whose work is to decompose organic substances and eliminate various kinds of infections, are generally located, in numerous numbers, on the surface of the earth or at less depths, where they are better able to benefit from the air and sunlight.

It is for this reason that an animal carcass or a human body - when buried after death, and similarly polluted matter that is on the surface of the earth - get decomposed in a comparatively short period, and in the face of bacterial attack, the infection gets destroyed. Surely, if the soil were not to have possessed such a characteristic, the entire planet, in a short period, would have transformed into a centre of infection. Essentially, soil possesses a property that is similar to an antibiotic and is extraordinarily effective in eliminating microbes.

Thus, pure soil is not only uncontaminated but instead, serves to eliminate contamination and in this respect it can, to a certain extent, be a substitute for water - the difference being that water is the dissolver, meaning that it dissolves the bacteria and carries it with itself whereas soil eliminates the microbes.

But it ought to be noted that the earth for tayammum should always be pure (Tahir), just as the Qur`an employing an interesting expression8 says: طَيِّبا9

Interestingly, the use of the word صَعِيْد10 , which has been derived from the root صُعُوْد11 , is an allusion to the fact that it is better to use the soil lying on the surface of the ground for this purpose - the same soil, which receives the air and the sunshine, and contains the microbe-killing bacteria. If such a soil also happens to be pure, then tayammum by means of it shall possess the above benefits without carrying the slightest of detriment.12

3. What is the manner of washing the face, and wiping the head and the feet in Wudu?

Verse number 6 of Suratul Maidah makes a mention of all those things that bring about the purification of man's soul and hence, a considerable portion of the rulings associated with Wudu, ghusl and tayammum, which bring about purification of the soul, have been explained therein. Initially the believers are addressed and the rulings related to Wudu, are mentioned as follows:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْـتُمْ إِلـى الصَّلاَةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلـى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُــلَكُمْ إِلـى الْكَعْـبَيْنِ‏

“O you who believe! When you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles.”

In this verse the portion of the hand that ought to be washed during Wudu has been mentioned, since مَراَفِق is the plural of مِرْفَق - meaning elbow. Since it is possible that when it is said “wash your hands”, it could be thought that they should be washed till the wrists - as this is the measure that is generally washed - the verse, in order to do away with this misconception, specifies 'as far as the elbows' (إِلَى الْمَرافِقِ ).

From the above explanation it becomes clear that the word إِلـىَ in the verse is only for mentioning the limits of washing and not the manner of washing as some have imagined - having taken the verse to mean: Wash the hands from the tips of the fingers towards the elbows (as is prevalent amongst a group from amongst the Ahlus Sunnah).

The above issue is similar to the case when a person instructs a worker to paint the walls of a room from the floor up to a height of one meter. It is plainly evident that it is not intended that the wall should be painted from the bottom towards the top - rather, it means that this is the portion that has to be painted - neither more nor less.

Hence, only the extent that needs to be necessarily washed has been mentioned in the verse; however, as far as the manner of washing is concerned, it has been mentioned in the traditions of the Noble Prophet (s.a.w) that have reached us by means of the Ahlul Bayt G, and it is to wash the hands from the elbows towards the fingertips.

The letter (ب ), which is found in the word (بِرُؤُسِكُمْ ) - according to the explicit statements of some of the traditions and clear opinions of some of the lexicographers - is used to denote 'a part' (or portion) - as such the meaning conveyed by the verse is: 'Wipe a portion of your heads' which, in our traditions, has been delineated as the anterior one-fourth region of the head and this one-fourth portion ought to be wiped with the hand, however small be the measure of wiping.

It follows that the practice which is prevalent amongst some of the Sunni groups, who wipe their entire heads and even their ears, is inconsistent with the meaning conveyed by the verse.

The word أَرْجُلَكُمْ being located next to بِرُؤُسِكُمْ is a testimony to the fact that the legs should also be wiped and not washed. (And if we observe that during recitation, أَرْجُلَكُمْ is recited such that (ل ) possesses the fathah (the vowel point for 'a'), this is due to it being superimposed upon the place of بِرُؤُسِكُمْ and not on the word وُجُوهَكُمْ13 and14

4. What is the need to face the Qiblah in prayers?

Verse number 115 of Suratul Baqarah states:

وَ لِلٌّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللٌّهِ‏

“To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah.”

In consideration of the above verse the question that comes to mind is: If Allah is present wherever we face, what then is the need to face the Qiblah (during the prayers)?

(The order for) facing the Qiblah is not at all intended to confine the presence of the Holy Allah in a particular direction. However, since man is a material entity and thus, must necessarily face a direction while offering his prayers, it has been ruled that all should face one particular direction during their prayers. This is with the objective of realizing unity and harmony amongst the Muslims, and preventing confusion, disorder and scattering amongst them. Just reflect how scathing and disorderly it would be if each person were to offer his prayers in a different direction and the people were to establish scattered rows (for the prayers)?

Incidentally, the direction that has been stipulated as the Qiblah (the direction towards the Ka'bah) is a region that is not only holy but also one of the most ancient bases of monotheism and so, directing oneself towards it serves to awaken the monotheistic reminiscences (within oneself).15

5. What secrets lay behind the changing of the Qiblah?

The change of Qiblah from Bayt al-Maqdas to the holy Ka'bah was a puzzle for everyone; those who were of the opinion that every rule ought to be permanent and unchanging, mused: If we had to necessarily pray in the direction of the Ka'bah, why was it not ordered from the very onset? If Bayt al-Maqdas, which had been regarded as the Qiblah for the previous prophets was superior, why then was it changed?

The enemies too found the issue a fertile ground to poison the minds of the people. They probably might have said: At the start he (s.a.w) turned towards the Qiblah of the previous prophets but after tasting victories he was overcome by racial and nationalistic tendencies and therefore substituted it with the Qiblah of his own people!

Or they might have said: He initially accepted Bayt al-Maqdas to be his Qiblah in order to attract the Jews and the Christians towards his religion, but later, when he observed that it did not prove effective, he changed it to the Ka'bah.

The agitation and commotion that these whisperings must have generated - especially in a society in which the sediments of the eras of idolatry and polytheism still existed, and one that had yet to be completely illuminated by the light of knowledge, science, and faith - is all too evident.

As a result, the Qur`an explicitly states in verse 143 of Suratul Baqarah that this was a great trial to discern the stance adopted by the believers and the polytheists.

It is not improbable that one of the important reasons for the change in Qiblah could be the following issue:

In that period, since the Ka'bah had been the hub for the idols of the polytheists it was ordered that the Muslims should temporarily offer their prayers in the direction of Bayt al-Maqdas and in this way separate their ranks and disassociate themselves from the polytheists. But when they emigrated to Madinah and established their own community and rule, and when their ranks were completely demarcated from that of the others, it was not necessary to continue with the existing posture and hence they returned towards the holy Ka'bah, the most ancient focal point of the prophets and the centre of monotheism.

It is plainly evident that offering prayers in the direction of Bayt al-Maqdas was very difficult for those, who regarded the Ka'bah to be the spiritual edifice of their own tribe, and equally difficult was the return towards the Ka'bah, after having become habituated to the first Qiblah.

In this manner the believers were placed in a crucible of examination in order that the traces of polytheism, which still existed within themselves, get burnt away in the hot furnace of this test, they sever their association with their polytheistic past, and there develops within them the spirit of absolute submission before the orders of Allah.

Basically, just as we have previously mentioned, Allah does not possess any place or location; the Qiblah is just a code for establishing unity within the ranks of the believers and reviving the reminiscences of monotheism and so, changing it would not transform anything. The important thing is to submit to His commands and shatter the idols of fanaticism, stubbornness and egotism.16

6. What is the philosophy of prayers?

In Suratul 'Ankabut, verse number 45, mentions an important philosophy with respect to the prayers when it says:

إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشَاءِ وَ الْمُنْكَرِ

“Surely prayer keeps (one) away from indecency and evil.”

Since prayers remind man of two of the most powerful deterrents - the Origin and the Resurrection - it thus possesses a deterring influence with regards to indecency and evil.

A person, who stands up for prayers, recites Allahu Akbar and regards Allah to be superior to and greater than everything else. Recollecting His bounties, he praises Him and offers his thanksgiving. He eulogizes Him for His Compassion and Mercy, and brings to mind the Day of Judgment; professing his servitude, he yearns for His help, seeks the Straight Path from Him and implores Him to protect him from treading the path of the deviated ones and those, who earn His anger (the theme of Suratul Hamd).

Undoubtedly, the heart and the soul of such a person shall experience an impulse towards truth, purity and piety.

He goes into ruku' for Allah and places his forehead on the ground in His august presence. Drowned in His grandeur, he shoves his egoism and superiority complex into oblivion.

He testifies to His Unity and the prophethood of the Noble Prophet (s.a.w).

He sends salutations upon the Noble Prophet (s.a.w) and beseeches Allah to place him amongst His righteous servants (tashahhud and salam).

All these acts create within him a tidal wave of spirituality, which is reckoned to be a strong barrier against sins.

This act is repeated several times in a day; when he rises up in the morning he gets immersed in His remembrance; in the middle of the day when he is totally engrossed in the material life he suddenly hears the muezzin calling the people to prayers. Interrupting his schedule he hastens to present himself before Him. Even at the end of the day and before sliding into the relaxing comforts of his bed he engages himself in a communion with his Lord, illuminating his heart with His Light.

In addition to the above, as he engages himself in the preliminaries of the prayers, he washes and cleans himself and keeps away usurped and forbidden things from himself after which he proceeds to present himself before his Friend. All these things effectively serve as a deterrent, preventing him from treading the path of indecency and evil.

But ultimately, every prayer shall only keep one away from evil and indecency in the same measure as the conditions of perfection and the spirit of worship, which it happens to possess. At times it keeps one away from evil, completely and wholly, whereas at other times it does so partially and incompletely.

It is impossible that a person offers his prayers but they do not have any effect on him - however superficial the prayer and however polluted the person. Obviously, the effects of such prayers are less, but had such individuals not been offering these prayers, they might have been in a much more polluted state.

Stating this more clearly, 'refraining from indecency and evil' possesses numerous levels and ranks, and every prayer, depending upon the conditions of the prayers that have been taken into consideration (while offering it), possesses some of these ranks

It has been reported in a tradition that a youth from the Ansar (Helpers) used to offer his prayers with the Noble Prophet (s.a.w), but despite this, he was prone to committing sins and evil deeds. When this was brought to the notice of the Noble Prophet (s.a.w), he said:

إِنَّ صَلاَتَهُ تَنْهاهُ يَوْماً

“His prayers deter him for one day (only).”17

This effect of the prayers is so significant that some of the traditions refer to it as a gauge for distinguishing the accepted prayers from those that that are not. As Imam as-sadiq (a.s) said:

مَنْ أَحَبَّ أَنْ يَعْلَمَ أَ قُبِلَتْ صَلاَتُهُ أَمْ لَمْ تُقْبَلْ فَلْيَنْظُرْ هَلْ مَنَعَتْهُ صَلاَتُهُ عَنِ الْفَحْشَآءِ وَ الْمُنْكَرِ فَبِقَدْرِ مَا مَنَعَتْهُ قُبِلَتْ مِنْهُ

“One, who desires to know if his prayer has been accepted or not, should observe if it has kept him away from indecency and evil, or not; the measure in which it has kept him away (is the measure of his prayer that) has been accepted.”18

Continuing with the verse, Allah says:

وَ لَذِكْرُ اللٌّهِ أَكْبَرُ

“The dhikr (remembrance) of Allah is superior and more virtuous.”

The apparent meaning of the above sentence appears to mention a more important philosophy for the prayers. It mentions another effect of prayers - an effect that is even more important than 'keeping one away from indecency and evil' - and that is, it causes man to remember Allah - this being the basis of every goodness and the foundation of all felicities. In reality, its superiority and importance is due to the fact that it is the cause for it (keeping one away from indecency and evil).

Basically, remembrance of Allah keeps the hearts alive and sets them at rest, and no other thing can be likened to it in significance and importance.

أَلاَ بِذِكْرِ اللٌّهِ تَطْمَئِنُّ الْقُلُوبُ

“Surely by Allah's remembrance are the hearts set at rest.” 19

Essentially, the soul of every act of worship - whether it is a prayer or something else - is remembrance of Allah. The preliminary acts of the prayer, the recitations and actions in it, the supplications after the prayers - all of these - serve to revive the remembrance of Allah within a man's heart.

Worthy of attention is that an allusion has been made to this fundamental philosophy of prayer in Surat Taha, when Prophet Musa (a.s) is addressed as:

أَقِمِ الصَّلاةَ لِذِكْرِي

“And keep up prayer for My remembrance.” 20

In a tradition, Mu'adh b. Jabal states: No deed of man, for protecting him from divine chastisement, is greater than 'remembrance of Allah'. When he was asked: Not even Jihad in the way of Allah? He replied: No (not even Jihad), for Allah has said:

وَ لَذِكْرُ اللٌّهِ أَكْبَرُ

Although the philosophy of prayer is not something that is hidden from anyone, a more careful study of the text of the Qur`an and the traditions guide us towards some more subtle points in this regard:

1. The spirit, foundation, objective, result and ultimately the philosophy of prayers is remembrance of Allah - the same ذكر الله , which, in the above verse, has been referred to as the optimum result. However, it should be a remembrance that brings about 'reflection', and a 'reflection' that leads to 'deeds'. In a tradition Imam as-sadiq (a.s), interpreting the sentence:

وَ لَذِكْرُ اللٌّهِ أَكْبَرُ

said:

ذِكْرُ اللٌّهِ عِنْدَ مَا أَحَلَّ وَ حَرَّمَ‏

“Remembrance of Allah at the time of performing a lawful or a forbidden act.”21

It means to remember Allah and seek that which is permitted and refrain from that which is forbidden.

2. Prayers are a means for washing away the sins and achieving divine forgiveness since they invite man towards repentance and rectification of the past. Hence we read in a tradition that once the Noble Prophet (s.a.w) questioned his companions: If there flowed, at the doorstep of one of your houses, a river with pure and clean water and if the owner happened to wash himself in it five times a day, would there be any dirt or uncleanness on his body? The companions replied: No. The Noble Prophet (s.a.w) then said: The prayer is similar to this flowing water. Whenever one offers a prayer, the sins committed between two prayers get washed away.22

Thus, by means of the balm of prayers, the wounds that get inflicted upon man's soul as a result of sins get healed and the rust that forms on the heart is eliminated.

3. The prayer is a barrier against future sins. It strengthens the spirit of faith within man and fosters the seedling of Taqwa (piety) within his heart. We know that faith and piety are the strongest barriers against sins and this is exactly what has been referred to in the verse as 'keeping one away from indecency and evil'. Similarly, we read in numerous traditions, that when the state of affairs of some sinning individuals was brought to the notice of the A`immah G, they said: “Don't worry! The prayer shall reform them” and it did!

4. The prayer does away with heedlessness and negligence. The greatest tragedy for those journeying the path of truth is that they tend to forget the purpose of their creation and get drowned in the whirlpool of this material world and its ephemeral pleasures. But the prayer- since it is offered at regular intervals and five times a day - repeatedly warns man and causes him to bring to mind the purpose of his creation and reminds him of his place and position in this world. This, in itself, is a great bounty because man has in his possession a device which alerts him strongly, several times in the course of a day.

5. The prayer serves to shatter pride and egotism. In the course of a day, man offers seventeen rak'at and in each of them he places his forehead on the ground twice before Allah, considering himself to be a tiny entity before His greatness - rather, a zero in the presence of Infinity. He tears apart the curtains of arrogance and egotism, and shatters his pride and superiority complex.

We can understand why 'Ali (a.s), in that popular tradition in which the philosophy behind the various acts of worship of Islam have been explained, immediately after referring to faith, speaks about prayers and explains:

فَرَضَ اللٌّهُ الإِِيْمَانَ تَطْهِيراً مِنَ الشِّرْكِ وَ الصَّلاَةَ تَنْزِيهاً عَنِ الْكِبْرِ

“Allah made faith obligatory in order to purify (the people) of polytheism, and the prayer, in order to clean (them) of pride.”23

6. The prayer is a tool for the development of moral excellences and attaining spiritual perfection. It hauls man out of the limited confines of this material world, invites him towards the spiritual realms and places him in the company of the angels. Man, without sensing the need for any intermediary, observes himself in the presence of his Lord and engages in communicating with Him.

The repetition of this act several times in a day with special emphasis on the attributes of Allah - His Compassion, Mercy and Greatness - especially by way of reciting the various chapters of the Qur`an after Suratul Hamd, which itself is one of the best inviters towards good actions and pure deeds, has an appreciable effect in the development of moral excellences within man.

The Commander of the Faithful (a.s), mentioning the philosophy of the prayers, said:

الصَّلاَةُ قُرْبَانُ كُلِّ تَقِيٍّ

“The prayer is a means for the pious ones to attain nearness to Allah.”24

7. The prayer imparts value and significance to the other deeds of man, since it revives the spirit of sincerity within man. This is because the prayer is a collection of sincere intentions, pure speech and genuine deeds, and a daily repetition of these aspects sows the seeds of other good acts within the soul of man and strengthens the spirit of sincerity within him.

We find that the Commander of the Faithful (a.s), in his testament after being fatally injured on the head by the accursed b. Muljim, said:

اللٌّهَ اللٌّهَ فِي الصَّلاَةِ فَإِنَّهَا عَمُودُ دِينِكُمْ‏

“Fear Allah so far as the prayers are concerned for they are the pillars of your religion.”25

We know that when the pillars of a tent break down, the ropes and nails that are around it - however strong they may be - are of no use, Similarly, when the connection between the servant and Allah, which is established by means of prayers, were to get severed the other deeds too would lose their effect.

In a tradition, Imam as-sadiq (a.s) said:

اَوَّلُ مَا يُحَاسَبُ بِهِ الْعُبدُ الصَّلوٌةَ فَإِِنْ قُبِلَتْ قُبِلَ سَائِرُ عَمَلِهِ وَ إِنْ رُدَّتْ رُدَّ ساَئِرُ عَمَلِهِ

“The first thing that a servant shall be reckoned for (on the Day of Judgment) shall be his prayers. If they are accepted, all his other deeds shall be accepted too and if they are rejected, the other deeds shall be rejected too!”

Perhaps, the reason for the above could be that the prayer is the key towards establishing a connection between the Creator and the creation, and if offered correctly, would generate within him sincerity and the intention of attaining nearness to Allah - the two factors that are the means for the acceptance of deeds. But if not, then all his other deeds become tainted, and thus drop from reckoning.

8. The prayer, (not taking into account its contents, for the present) in the light of the conditions necessary for its correctness, invites towards purifying one's life. It is evident from the requirement that the place where the prayers are offered, the clothes of the person offering the prayers, the carpet upon which the prayers are offered and the water and the place utilized for performing Wudu or ghusl should not be usurped or obtained as a result of trampling the rights of others.

How can one, who is polluted of transgression, injustice, usury, usurpation, selling short of weight, taking bribes and earning wrongful income, manage to fulfil the preliminary conditions of the prayers? Thus, repetition of prayers, five times a day, is itself an exhortation towards exhibiting consideration with respect to the rights of others.

9. In addition to the 'conditions for correctness', the prayers also have 'conditions for acceptance' which, in other words, are referred to as 'conditions for perfection'; these, if taken into consideration, also act as an effective factor in abandoning many sins.

Books of jurisprudence and traditions mention numerous things that act as impediments towards the acceptance of prayers - one of them being consumption of intoxicants. It has been reported in the traditions that:

لاَ تُقْبَلُ صَلاَةُ شَارِبِ الْخَمْرِ أَرْبَعِينَ يَوْماً إِلاَّ أَنْ يَتُوبَ‏

“The prayers of one who consumes intoxicants, shall not be accepted for forty days, except if he repents.”26

In several traditions we read that an unjust and oppressive leader is one of those persons, whose prayers are not accepted.27 Some of the traditions explicitly state that the prayers of one, who does not pay the zakat, are not accepted; other traditions state that unlawful food, vanity and egotism are of the impediments that prevent one's prayers from being accepted. The extent of the constructive effect of endeavouring to fulfil these 'conditions of acceptance' is only too plain and obvious!

10. Prayers strengthen the spirit of discipline within man since they have to be offered at specific times - any advancement or deferment of which would only serve to render them invalid. Similarly, there also exist rulings with respect to intention, qiyam28 , qu'ud29 , ruku', sujud and the like, which, if taken into consideration, instill within man a sense of discipline, thereby enabling him to include this factor in the other affairs of his life, with absolute and total ease.

All the above are the merits that exist in individual prayers without taking into account the issue of congregation, for if we are to consider the merits of praying in congregation - which is, in reality, the soul of the prayers - there would be innumerable additional benefits, explanation of which falls beyond the scope of this book but which are more or less known to us.

We conclude this discussion on the philosophy and secrets of prayers by presenting a comprehensive tradition, reported from Imam 'Ali b. Musa al-Ridha (a.s).

The Imam (a.s), replying to a letter in which he was asked about the philosophy of prayers, stated: “The prayers have been legislated for acknowledging and attesting the Lordship of the Lord, combating polytheism and idolatry, standing in His presence with utmost humility and modesty, confessing to one's sins, seeking forgiveness for the past disobediences and placing the forehead on the ground, everyday, for the purpose of glorifying and venerating Him.

It is also intended that man always remains alert, his heart does not get clouded by the dust of forgetfulness, he does not become arrogant and heedless, but instead humble and submissive, and becomes more desirous of worldly and religious bounties.

In addition to this, the regular remembrance of Allah throughout the day, achieved as a result of prayers, causes man not to become forgetful and heedless of his Lord, Sustainer and Creator, and he is not overcome by the spirit of rebelliousness. It is this attention towards Allah and standing in His presence that restrains man from disobedience and prevents corruption and depravity.”30 and31

7. Why should we offer prayers at prescribed times?

Some people say: “We do not deny the philosophy behind the prayers and nor do we refute its importance or its educative effects, but what is the need for it to be offered at prescribed times? Would it not be better if the people were left free - each one to perform this obligation as per his leisure and opportunity, and his mental and spiritual preparedness?”

Experience shows that if educative issues are not regulated by means of strict discipline and stipulations, many individuals tend to become forgetful of them and their very foundation becomes shaky and unstable. Such issues ought to be governed by means of strict discipline and specific timings so that no one possesses any excuse for abandoning them. It is particularly so in view of the fact that the performance of these acts at prescribed times and more especially, when performed in a congregation, possesses grandeur, magnificence and effect, which cannot be denied. They are actually a huge lesson for human development.32

Notes

1. Minor ritual ablution (Tr.)

2. Major ritual ablution (Tr.)

3. Wasa`il ash-Shia, vol. 1, pg. 257

4. Ceremonial uncleanness (Tr.)

5. The tradition of Imam 'Ali Ibn Musa al-Riza (a.s) probably alludes to this issue when it states:

لِأَنَّ الْجَنَابَةَ خَارِجَةٌ مِنْ كُلِّ جَسَدِهِ فَلِذٌلِكَ وَجَبَ عَلَيْهِ تَطْهِيرُ جَسَدِهِ كُلِّهِ‏ .

6. “The 'janabat' comes out from his entire body and hence it is obligatory for him to wash his entire body.” Wasa`il ash-Shia, vol. 1, pg. 466.

7. Ablution with earth (Tr.)

8. Suratul Maidah (5), Verse 6; فَتَيَمَّمُوا صَعِيداً طَيِّباً (Tr.)

9. Pure (Tr.)

10. Earth. (Tr.)

11. Rising or ascending (Tr.)

12. Tafsir-e-Namunah, vol. 3, pg. 400

13. There is no doubt that there exists a comparatively great separation between وُجُوهَكُمْ and أَرْجُلَكُمْ making the superimposition upon it to appear remote. Apart from this, a great number of Qur'an reciters have also recited the word أَرْجُلَكُمْ with (ل ) possessing the kasrah (the vowel point for 'i').

14. Tafsir-e-Namunah, vol. 4, pg. 285

15. Tafsir-e-Namunah, vol. 1, pg. 415

16. Tafsir-e-Namunah, vol. 1, pg. 485

17. Majma' al-Bayan, under the discussion regarding verse 45 of Suratul 'Ankabut.

18. Ibid.

19. Suratul Ra'd (13), Verse 28

20. Surat Taha (20), Verse 14

21. Bihar al-Anwar, vol. 82, pg. 200

22. Wasa`il ash-Shia, vol. 3, pg. 7 (Chapter 2 from The Chapters (regarding) the number of (obligatory) prayers, tradition 3)

23. Nahj al-Balagha, saying 252

24. Ibid., saying 136

25. Ibid., letter 47

26. Bihar al-Anwar, vol. 84, pg. 317 & 320

27. Ibid., vol. 84, pg. 318

28. Standing in Salat. (Tr.)

29. Sitting in Salat. (Tr.)

30. Wasa`il ash-Shia, vol. 3, pg. 4

31. Tafsir-e-Namunah, vol. 16, pg. 284

32. Ibid., vol. 4, pg. 105


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