Alhassanain(p) Network for Heritage and Islamic Thought

Consolation of the Unfortunate Ones

وَارْزُقْنى مُواساةَ مَنْ قَتَّرْتَ عَلَيْهِ مِنْ رِزْقِكَ بِما وَسَّعْتَ عَلَىَّ مِنْ فَضْلِكَ

وَ نَشَرْتَ عَلَىَّ مِنْ عَدْلِكَ وَ اَحْيَيْتَنى تَحْتَ ظِلِّكَ

And bless me with consolation for those struck with poverty from Your sustenance for You have blessed me with affluence in livelihood since You have displayed Your justice on me and bestowed life on me to live under Your shade.

The servant continues to ask for more spiritual blessings which do not serve him personally. In this statement, he acknowledges three key blessings bestowed to him by Allah (SWT). The first is that Allah (SWT) has increased in his bounties and affluence.

Though the apparent context here is materialistic, one may also interpret the wealth to be not in the livelihood but more importantly wealth of your mind and soul. Some interpretations of wealth is wisdom as Imam ‘Ali (AS) said, “There is no greater wealth than wisdom, no greater poverty than ignorance.” In another instance he also stated that, “The best kind of wealth is to give up inordinate desires.”

There is an interesting story in which a poor believer came up to one of the Imams (AS) and complained to them that they suffered from poverty. The Imam (AS) told him that he is not poor, but the man insisted he was. Finally, the Imam (AS) asked him about his faith and beliefs and when the poor man confirmed that he would not trade his faith for anything else, the Imam (AS) replied explaining to him that true wealth is indeed your faith in Allah (SWT) and the love and Wilayah of Ahlul Bayt (AS)!

Second, the supplicant acknowledges the fact that Allah (SWT) has spread His justice on him. The Almighty God says in the Qur’an that all great prophets of God - Adam to Noah, Abraham to Moses, Jesus to Muhammad - came to establish justice in society.

Now what exactly is justice and what is its importance?

In simple words, justice means placing everything in its rightful place, balancing things in the proper order and creating harmony. If a person starts placing things in the wrong places, he then disrupts the social harmony and disturbs peace. Although everyone acknowledges the aspect of universality in the idea of justice and no one can argue the importance of its existence in our world, however it is not always easy to accomplish. So important is this trait of being just that Allah (SWT) mentions it numerously in the Qur’an and orders us to observe justice as it is a stage of piety:

ولا يجرمنكم شنئان قومٍ على ألا يعدلوا إعدلوا هو أقرب للتقوى

And let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. [5:8]

All great prophets of Allah (SWT) like Prophets Adam, Nuh, Ibraheem, Musa, Jesus, and Muhammad (SA) came to establish justice in society. Allah (SWT) states this point very clearly in this verse:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَتِ وَأَنْزَلْنَا مَعَهُمْ الْكِتَبَ والميزان ليقُوم الناس بالقِسط

Certainly We have sent Our messengers with clear guidance; and We sent down to them the Book and the scale so that humans may conduct themselves with justice. [57:25]

Justice is indeed one of the absolute attributes of Allah (SWT) and His word does find fulfillment in truth and justice as indicated in this verse:

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلاً لاَّ مُبَدِّلِ لِكَلِمَاتِهِ وَهُوَ السَّمِيعُ الْعَلِيمُ

The word of your Lord does find its fulfillment in truth and in justice: None can change His words: for He is the one who hears and knows all. [6:115]

As explained by the prominent scholar Rasheed Turabi, “The Essence of Absolute Truth and Justice is condensed in the Essential Being of Allah (SWT) and at the station of complete divine manifestation of the Essential Being, truth and justice exist in the sanctified being of the Prophet (SA) at a rank of perfection as a result of the effulgence/ishraqaat of the truth and justice that descended due to highest level of proximity of the Prophet (saw) with the Divine.”

So, as long as the being of the Prophet (SA) exists, he will be the manifestation of the Lord, and if there is divine radiance along with the Prophet (SA) then that divine radiance is also manifestation of Absolute truth and justice. The quest of the divine leader such as the Prophet (SA) is to establish the system of Absolute justice.

Without divine justice, neither the heavens nor the earth can exist and it is because of the Absolute justice that the complete system of existence moves forward and every thing is destined its absolute appropriate position. Thus the abode of the Imamate is the abode of truth and justice and he who is awaited is the epitome of truth and justice culminating from the chain of those divine leaders who were established on truth and justice.

According to the authentic narration of the Holy Prophet (SA), none will accomplish the divine mission of establishing justice on this earth except the last Imam (Mahdi) from his progeny who will reappear at the end of time by the divine permission, يَمْلاَءُ اللهُ الْاَرْضَ قِسْطًا وَّ عَدْلاً كَمَا مُلِئَتْ ظُلْمًا وَّ جَوْرًا He shall fill the earth with equity and justice as it was full with injustice and tyranny. (Yanabee’ Al Mawadda)

Justice is also parallel to knowledge, because it is through knowledge that one identifies the appropriate position of the divine words and places them in its just position. As Rasheed Turabi delineates, there is truth and justice in the greater creative realm but this existential truth & justice cannot be comprehended without knowledge and it was this reason when Prophet Ibraheem (AS) was put to trial with various divine words, the Qur’an announces in the verse:

قَالَ لاَ يَنَالُ عَهْدِي الظَّالِمِينَ

My Covenant (Prophethood) includes not Dhalimeen (polytheists and wrong-doers).[2:124]

This covenant or promise was bestowed to the holy household of Prophet Muhammad (AS) who were worthy of receiving that covenant and assuming the grave responsibility of Imamate.

The third bounty from Allah (SWT) which He blessed his servant is reflected in this phrase of acknowledgment in the supplication, وَ اَحْيََيَْتَنى تَحْتَ ظِلِّكَ And You bestowed life on me to live under Your shade.

Now, what exactly does in means to live under the “shade of Allah (SWT)”. And does Allah (SWT) really have a shade? Logic and the concepts of Tawheed (Oneness of God) deny the idea that Allah (SWT) can be imagined physically or that there is any shape or form attributed to Him. So this expression in the supplication is simply a metaphor to indicate proximity to Allah (SWT) just like the shadow of an object is very close to that object.

In a well-known Hadith, the Prophet (SA) said: “There are seven whom Allah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegitimate relationship], but he says: 'I fear Allah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.” (Sahih Bukhari)

In this beautiful Hadith, the Prophet (SA) speaks about small acts of worship which result in such a huge reward, and that is, shade on the day when there will be no shade except His Shade. This may not seem like much at first but upon reflection of the following prophetic narration, the reward is more appreciated: “On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration and, while saying this, the Messenger of Allah put his hand towards his mouth.” (Sahih Muslim) So who would want more on this fateful day than to be under the “shade” and protection of Allah (SWT)?!

Each of these seven deeds mentioned in the above narration lead to divine proximity. However, we must keep in mind that this and any narration which speaks about rewards of a good deed must not be taken in the absolute form. In order to deserve the reward of a deed which Allah (SWT) has promised, one must first fulfill the prerequisite conditions in their faith and creed. In other words, a person cannot deserve the reward of a good deed if he doesn’t believe in the concepts of Tawheed or Nubuwwat or Imamate, which come first before any deeds are accepted.

Not only that, but if we analyze closely this Hadith, we’ll notice that it states that “There are seven whom Allah will shade in His shade on the Day when there is no shade except His shade.”

So, the context of this tradition is on the Day of Judgment where no shade will exist except His shade. His “shade” does not refer to a physical entity, but it refers to those who represent him who are the divinely appointed Infallible Imams. In fact, not only are they the “shade” (ظل الله ) of Allah, they are also the “face of Allah” (وجه الله ) and the “word of Allah” (كلمة الله )(SWT) as they are the reflection of His divine attributes!

Being that the supplicant has reached this far in the prayer after recognizing the virtues of the Ahlul Bayt (AS) and confessing their Imamate, he can now state with all confidence that Allah (SWT) has “bestowed life on me to live under Your shade.” After fulfilling the conditions of belief in Imamate, he is now prone to the bestowal of divine proximity!

Once the servant realizes the true wealth, justice, and divine proximity that has been bestowed upon him from Allah (SWT) by virtue of his obedience to Him, whenever he sees a poverty-stricken person it is natural for him to feel sympathy and compassion for him. So he prays that Allah (SWT) grants him the opportunity to offer him consolation and kindness even if it is just a few nice words that puts a balm in the heart of those who are unfortunate.

A deeper meaning of analyzing these words may be realized when a believer who has been bestowed with the gift of Wilayah desires to share his valuable knowledge and wealth of faith with those who are still drowning in their ignorance. The believers will attempt to guide them to the Wilayah and love of Imam ‘Ali (AS) and the Infallible Imams from his progeny and that cannot be accomplished except by gaining knowledge and a clear insight of the facts of history and the autobiographies of these esteemed personalities.

We learn from this phrase in the supplication the extreme importance of helping others in the general sense and not being selfless. Even if we already possess bounties or wealth, we are advised not to think only about ourselves but rather think about others. We should sympathize with the poor and destitute out there and all those who are unfortunate or disabled in any way. To give Muwasaat means to offer your kindness, sympathy, good words and actions, support, consolation, and solace, etc. We are urged to try and offer all the support that we can to the best of our abilities.

It is interesting to note that the phrase in the supplication uses the word وَارْزُقْني which means to “grant me” or “bless me”. The supplicant is asking for the ability to achieve Muwasaat to those who are poverty-stricken! From this we learn how important the act of Muwasaat to others is such that achieving it is such an honor in Allah’s eyes that the servant is seeking it as a grant for himself!

Often times we may intend to do a certain good deed but do not have the ability to do so or don’t have the success or accommodation to execute it. However, to be given the ability to accomplish such good act is in itself a bounty that deserves thanks to the Almighty God who gave us that power and ability to do an action which pleases Him. It is narrated that the Holy Prophet (SA) once said, “If Allah (SWT) willed good for a servant, He uses him.” Someone asked him, “How does Allah (SWT) use him?” The Prophet (SA) answered, “By giving him Tawfeeq (success) in doing good deeds before his death.”

Islam places great importance in helping other people and fulfilling their needs. As the Prophet (SA) said, “The most beloved people to Allah is he who benefits others.” There is so much reward in bringing happiness to the heart of others especially a believer, even if it is just one good word.

In this narration, the Prophet (SA) stresses the importance of brotherhood among Muslims and its reward: “A Muslim is the brother of a Muslim; he does not wrong him nor does he forsake him when he is in need; whosoever is fulfilling the needs of his brother, Allah is fulfilling his needs; whosoever removes distress from a believer, Allah removes from him a distress from a distressful aspect of the Day of Resurrection; and whosoever conceals the faults of a Muslim, Allah will conceal his faults on the Day of Resurrection." (Sahih Muslim)

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The Holy Month of Sha’ban

وهذا شَهْرُ نَبِيِّكَ سَيِّدِ رُسُلِكَ شَعْبانُ الَّذى حَفَفْتَهُ مِنْكَ بِالرَّحْمَةِ وَالرِّضْوانِ

And this is the month You have attributed to Your Prophet the chief of Your Prophets month of Sha`ban You have encompassed it with your mercy and pleasure

At this stage of the supplication which is recommended to recite during the days of the holy month of Sha’ban, the supplicant now beseeches Allah (SWT) by the blessings of this holy month - Sha’ban. After confessing the virtues of Ahlul Bayt (AS) and acknowledging his belief in the Imamate followed by specific prayers, he thereafter seeks more guarantees for the acceptance of his prayers by placing the Holy month of Sha’ban as an “intercessor” between him and His Lord. Again, this is another proof which supports the idea of Shafa’at and seeking the divine abode via special and holy intermediates whether people, places, objects, or otherwise.

The month of Sha’ban which is the 8th month in the Islamic Hijri calendar holds a special place and uniqueness among all months. First, it is unique in that it is the only holy month that is sandwiched between two other holy months, Rajab and Ramadan.

Second, it is the month preceding the Holy month of Ramadan which is the month of fasting and the month which its days are divided such that the first 10 days are when the door to Allah’s mercy is opened, the middle 10 days are when the door to Allah’s forgiveness are opened, and the last 10 days is for emancipation from Hell-Fire.

There are so much blessings and rewards that a lay-servant can gain from the Holy month of Ramadan such that it is the Prophet (SA) said in his welcome speech for this month: “Miserable is he who passes the month of Ramadan and does not gain the forgiveness and atonement of his sins.”

It is generally not possible for a person to achieve a certain goal or stage except after preparing himself and warming up for that achievement. For example, in order for a student to pass his final exams, he must first complete his daily homework across the semester and study diligently in all his lessons. Thereafter, when he takes his exam, he will be much prepared and more ready to done a fine job in the test as the guarantees for his success are higher with more preparation.

Likewise, in order for a servant to excel in the holy month of Ramadan and reap the fruits and blessings of this exceptional month, it follows logic that he must prepare himself spiritually beforehand. For example, fasting a few days before the month of Ramadan commences will certainly help him train his body to get used to different habit of eating. Sure enough, one of the highly recommended deeds to be performed in the month of Sha’ban is to fast its last days to connect with the holy month of Ramadan.

It is interesting to note that the transition of the discourse with Allah (SWT) in this phrase of supplication to the holy month of Sha’ban starts first by the mention of the Holy Messenger (SA). So instead of introducing the month by its name, the supplicant introduces it by the theme of that month, namely the Prophet (SA) saying , وهذا شَهْرُ نَبيِِّكَ سَيِِّدِ رُسُلِكَ شَعْبانُ And this is the month You have attributed to Your Prophet the chief of Your Prophets month of Sha’ban.

Instead of saying, “And this is the month of Sha’ban, the month of your Prophet…”, the supplication says “This is the month of Your Prophet…Sha’ban…”. The rearrangement of words here is not random and serves to present the main idea of the sentence. We learn here that the significance of the month of Sha’ban al-Mu'azzam is due to the fact that it is the “month of Prophet Muhammad”. He (SWT) used to say, “Rajab is the month of Allah, Sha’ban is my month and Ramadan is the month of my Nation". (Mafateeh Al Jinan) Hence, we recognize that if it were not for the Prophet (SA) who is the “Chief of Prophets” سَيِِّدِ رُسُلِكَ , this month would be like any other month.

The supplicant continues his prayer by describing the month of Sha’ban by a few words that summarizes its main benefits which are Mercy and Pleasure, الَّذى حَفَفْتَهُ مِنْكَ بِالرَّحْمَةِ وَالرِّضْوانِ You have encompassed it with your mercy and pleasure. It has also been reported from Imam As-Sadiq (AS) that on the commencement of the month of Sha'ban, Imam As-Sajjad (AS) would gather his companions and address them,

"O my companions, do you know which month this is? It is the month of Sha'ban about which Prophet Muhammad (SA) used to say that it is dedicated to him. So keep fasts during this month in the love of your Holy Prophet (saw) and to attain closeness to your Creator. By Allah (SWT) in whose hands is my soul, I have heard from my father, Husain ibn ‘Ali (AS), that he had heard from Commander of Faithful, Imam ‘Ali (AS), that whoever keeps fast during the month of Sha'ban in the love of Prophet Muhammad (SA) and to attain closeness to Allah (SWT) will become a friend to Allah (SWT) and on the Day of Judgment will be close to Allah (SWT) by His grace and Paradise will be assured to him." (Mafateeh Al Jinan)

We can also perceive the Rahma (Mercy) from Allah (SWT) in this month to be personified in the character of the 12th Imam from the progeny of the Prophet (SA) who has been born in the middle of this holy month. With his birth descends the peak of mercy as he will fill the earth with justice and equity after it has been filled with tyranny and oppression.

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The Prophet Honors Sha’ban

الَّذى كانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَ آلِه وَ سَلَّمَ يَدْاَبُ فى صِيامِهِ وَ قِيامِهِ فى لَياليهِ وَ اَيّامِهِ بُخُوعاً لَكَ فى اِكْرامِهِ وَاِعْظامِهِ اِلى مَحَلِّ حِمامِهِ .

The Messenger of God used to keep vigil in devotion during its nights and observed fasts during its days humiliating himself before You honoring and respecting it till his departure from this World.

The supplicant continues to beseech Allah (SWT) by the blessings of the holy month of Sha’ban and further describes the special treatment which Rasulullah (SA) gave to these blessed days and nights. He used to fast during the days and then keep vigil in devotion during the nights. Aside from the physical benefits of fasting, there are many spiritual advantages.

The institute of the fast is one of the signs of the Almighty's mercy on those who adhere to His divine creed and it is never meant to cause hardship on anybody as the Almighty (SWT) does not gain any benefit by causing hardship on anyone. On the contrary, He (SWT) always paves the way of happiness for His servants in this life and the next life, and He (SWT) sometimes even "pushes" them to do what is good for them, as is the case with making the fast of the month of Ramadan obligatory on every believing man and woman.

Fasting is more than a diet adjustment; it involves spiritual intensity and intercession. One of the greatest spiritual benefits of fasting is becoming more aware of our own inadequacies and God's adequacy, and becoming more aware of our own failings and His self-sufficiency. The purpose of all disciplines including fasting is to change us so that we may become more disciplined and responsible.

The believers learn to curb their desires and check them against transgression, extravagance, and the yielding to the lower desires, all of which degenerate man and bring him to the pit of self-destruction and annihilation. Fast fosters strong will, teaches patience and self-discipline, and the ability to bear hardship and tolerate hunger and thirst. In short, it brings about a clear victory over one's illicit desires and selfish impulses. It teaches the believer to abandon vices, to control emotions and instincts, to curb the tongue against saying what is wrong or inappropriate and the conscience against contemplating upon wrongdoing or subversion.

Furthermore, it promotes the spirit of unity among members of the fasting community during the holy month of Ramadan. It teaches them humility and humbleness and instills within them the feeling of equality before Allah (SWT). The rich have to observe fast as well as the poor, the women as well as the men, the influential and powerful as well as the weak and unfortunate. It promotes the spirit of charity and compassion towards the poor and the needy and it reminds each believer of the needs of other believers. This is exactly what we discussed previously regarding the importance of fulfilling other people’s needs and offering Muwasaat to other believers. The concept of fasting goes hand in hand with the idea of Muwasaat which this supplication just alluded to.

Keeping vigil in devotion during the nights in general and especially in the holy month of Sha'ban has been practiced and observed by the Holy Prophet (SA). The remembrance of Allah (SWT) is the greatest deed of the human being as it elevates his life, brings him peace and happiness, and enables him to fulfill the real mission of his life in this world. When Allah (SWT) describes believers in the Holy Qur’an, He (SWT) says;

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِۗ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

Those who believe and whose hearts are set at rest by the remembrance of Allah, now surely by Allah’s remembrance are the hearts set at rest. [13:28].

Among the ways of remembering Allah is waking up at night for Salatul Layl. The Holy Qur’an and Hadith have much to say about this very important part of the worship of a believer. Its merits and effects are tremendous and whoever recites Salatul Layl regularly is following the path of the Prophets and the Ma’someen (AS). Those who wish to attain divine proximity forego a part of their sleep and wake up early to seek forgiveness from Allah (SWT). They sacrifice their sleep and comfort for the pleasure of reciting Salatul Layl.

In many verses of the Qur’an, Allah (SWT) enjoins spending the night in His glorification and worship. In one instance, He (SWT) says:

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلاً طَوِيلاً

And during part of the night adore Him, and give glory to Him (for a) long part of the night. [76:26]

This begs us to pose the following question: Why is night prayer more emphasized and rewarded than day prayers?

If we think about it, during daytime numerous affairs occupy the time and mind of the human being. In the midst of all this preoccupation, it is difficult to have the peace of mind and heart that is necessary for good quality worship. But at night when it is dark and silent and when the mind is less occupied with the mundane matters of this world, the human being can acquire a tranquil state which allows him to be in harmony with his Creator.

Hence, the Prophet (SA) said, “Two raka’ats of prayer recited in the darkness of the night are more beloved to me than the world and all that is in it.” (Salatul Layl) Furthermore, nighttime is usually a time where a human being rest from the toil of the day and the body calls for sleep.

However, if a servant ignores his state of exhaustion and resists sleep to worship his Lord and communicate with his beloved in the darkness of night where everyone is asleep, that act of sacrifice pleases Allah (SWT). That’s why He (SWT) says about those who rise at night:

كَانُوا قَلِيلاً مِّنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالأَسْحَارِ هُمْ يَسْتَغْفِرُونَ

They used to sleep but little in the night. And in the early part of the morning they asked forgiveness. [51:16-17]

In yet another verse Allah (SWT) describes the effect of reciting Salatul Layl for the believer. He says:

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory. [17:79]

In this verse, Allah (SWT) describes the extraordinary spiritual effects of reciting Salat Al Layl. It raises the human being to “Maqame Mahmood”, an elevated position of glory and praise which only few people can attain. Therefore, the reward for those who rise at night to glorify Allah (SWT) cannot be described. As the Holy Prophet (SA) said, “There is no good deed except that its reward has been outlined in the Qur’an, except Salatul Layl. Almighty Allah has not specified its reward due to its greatness with Him.” (Salatul Layl)

During these holy days and nights of the month of Sha’ban, the Prophet (SA) is in the state of humility and modesty before Allah (SWT) and he is occupied in glorifying and honoring Him till his last breathe. The supplication uses the word بُخُوعاً which means to be deeply engaged and diligently occupied.

In fact, Allah (SWT) uses this same word to the Prophet (SA) in a different context to alleviate his deep concern and disappointment that his people were not embracing the truth:

لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلاَّ يَكُونُوا مُؤْمِنِين َ.

Perhaps you will kill yourself with grief because they do not believe. [26:3]

It is not surprising that this same person who grieved himself about the disbelief of his people is deeply engaged in prayer and worship such that even before his official inauguration of prophethood, he used to go secretly every now and then to Cave Hiraa' in the mountains in the darkness and silence of night and exercise an intimate relationship with his Creator while engaged in meditation and worship.

This same esteemed Prophet (SA) is now engaging himself in glorification and veneration of Allah (SWT) during the holy month of Sha’ban after excelling in his role as the Seal of Prophets who was sent as a mercy to the world. Along the same lines, the Prophet (SA) confesses that “The coolness of my eyes lies in Salah.” (Salat Al Mu’min fi Dawq Al Kitab Wal Sunnah) Hence we can better understand the meaning of the above phrase in the supplication.

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Attaining Prophetic Intercession

اَللّهُمَّ فَاَعِنّا عَلَى الاْسْتِنانِ بِسُنَّتِهِ فيهِ وَ نَيْلِ الشَّفاعَةِ لَدَيْهِ. اَللّهُمَّ وَاجْعَلْهُ لى شَفيعاً مُشَفَّعاً

O` Allah! Help us in following his life pattern and in achieving his intercession. Oh Allah! Appoint him as an intercessor for me and his intercession is accepted by You

After beseeching Allah (SWT) by the blessings of the holy month of Sha’ban which attained its special status due to its association to the Prophet (SA), and after briefly describing his engagement in prayer and worship during the nights and days of this month, the servant is now praying for himself for the sake of his hereafter.

He asks that Allah (SWT) assist him in his journey of following the Prophet (SA) and taking him as his role model. There is no doubt that all Muslims are required to follow the Sunnah of the Prophet (SA).

However, the question remains which Sunnah is genuine and which one was invented later and was falsely attributed to the Prophet (SA)? In a famous authenticated Hadith Ath-Thaqalayn, the Prophet (SA) announced: "I am leaving for you two precious and weighty Symbols that if you adhere to both of them, you shall not go astray after me. They are, the Book of Allah, and my progeny, that is, my Ahlul Bayt. The Merciful has informed me that these two shall not separate from each other till they come to me by the Pool (of Paradise)."

According to this and many other countless prophetic traditions, his Ahlul Bayt (AS) are the best example after him and they possess unparalleled knowledge of the Sunnah of the Prophet (SA). Hence, one cannot truly follow the Sunnah of the Prophet (SA) without referring to his purified household who are the Arc of Salvation and the compass which leads to the Siraat Al Mustaqeem (Straight Path).

The next prayer which the supplicant asks for is the intercession of the Holy Prophet (SA). The idea of intercession has been strongly supported in the Holy Qur’an as well as in authentic Hadith. The famous Sunni scholars Tirmidhi and Ibn Majah relate in their Sunan collections, and likewise Nasa’i in `Amal al-Yawm w’al-Layla, Tabarani, Hakim, Bayhaqi and others on the authority of `Uthman ibn Hunayf that a blind man came to the Prophet (peace and blessings be upon him) and said: “Ask Allah to heal me.”

He replied: “If you wish I will pray for you and if you wish you can be patient for this is better for you.” “Pray to Allah for me” he said. So the Prophet (Allah bless him and grant him peace) ordered him to make good his wudu’ (ablution) and then to make the following supplication:

اللهم إني أسألك وأتوجه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي هذه لتقضى، اللهم فشفعه في ّ.

O Allah, I ask You and I turn to You by Your Prophet Muhammad, the Prophet of Mercy. O Muhammad! I turn by you to my Lord concerning this need of mine that it may be fulfilled. O Allah, grant him intercession for me.

`Uthman bin Hunayf remarks: “By Allah we did not disperse nor did we converse for long before the man entered and it was if there had never been anything wrong with him.” The Messenger of Allah (Allah bless him and grant him peace) then said to him: “if there is a similar need, do the same.”

And the Holy Qur’an approves the idea of the Holy Prophet (SA) praying to Allah (SWT) for forgiveness on behalf of the sinning believers.

وما أرسلنا مِن رسول إلا ليُطاع بإذن الله ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهُم الرسول لوجدوا الله تواباً رحيماً

We did not send any apostle but to be obeyed by Allah's leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for forgiveness for them, they would have surely found Allah all-clement, all-merciful. [4:64]

So the Prophet (SA) has the authority to act as intercessor on behalf of his nation, and this authority is further extended to the Infallible Imams (AS) from his progeny. Thus, the chances of a servant’s prayers being accepted by the divine abode are indeed higher and more guaranteed than if he as a fallible servant prays directly on his own.

However, there are conditions to receiving intercession and the most obvious is to sincerely believe that the Prophet (SA) and his Ahlul Bayt (AS) have the authority and power from Allah (SWT) to act as intercessors as a virtue of their divinely appointed position of Imamate. Also, one of the conditions for attaining intercession is performing the obligatory Salah (prayers) on time as the Prophet (SA) has said, "My intercession shall not reach the person who delays prayer (even) after its time has arrived and (he delays it) till the time has expired." (Kitab Al Kaafi)

The apparent meaning here is referring to the daily Salah which were are ordered to perform; however, one can reflect upon the latent meaning that perhaps the “Salah” here refers to the benedictions (Salawat) sent on the Prophet (SA) and his holy household! If a person takes that action lightly or abandons the recitation of Salawat, they will not be worthy to attain the Shafa’at of the Infallible Imams (AS).

After all, the more care and devotion you give to a person, the more you award and reward you can expect from them. Likewise, the more neglect and disregard you have towards someone, the less likely will that person express love to you.

At this stage of the supplication, the servant once again stresses his appeal to be granted the intercession of the Holy Prophet (SA) and for it to become accepted by the divine abode. This appeal is made right after highlighting the special blessings of the month of Sha’ban which has been honored solely due to the fact that it is the Prophet’s month. By approaching the month of Sha’ban and by entering its door represented in the immaculate character of the Seal of Messengers (SA), the servant guarantees for himself acceptance of his prayers and bestowal of blessings of the month of Sha’ban from Allah (SWT)!

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Muhammad: the Path to Salvation

وَ طَريقاً اِلَيْكَ مَهيَعاً وَاجْعَلْنى لَهُ مُتَّبِعاً

And appoint him to show us a simple path towards You and make me his follower

The supplicating believer continues to ask for guidance for “a simple path towards Allah (SWT)” via the Holy Prophet (SA) after requesting for an accepted intercession from him. This طريق or path which he is seeking has only one destination - the Almighty God. And this path is mentioned in the singular form to lift our attention that there is only one path and one way towards His divine proximity.

In fact, as Muslims we pray everyday to Allah (SWT) in our obligatory Salah at least ten times when reciting Surah Al Fatiha to guide us to the straight path:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Show us the straight path. [1:6]

A true believer, regardless of how learned and wise he may be, has to pray for this blessing from the All-Knowing and All-Wise Lord. Man needs guidance not only to possess knowledge of the theory and practice of the doctrine he believes in, but also to perceive the extraordinary truths which open up new spiritual horizons.

As Mir Pooya explains in his commentary of the Holy Qur’an, the right path mentioned here is neither any particular path nor the doctrines of the religion. There are several angles of human life in this world. The physical, mental, moral and spiritual aspects of living, together with its many divisions, need guidance to find the right path. The guidance to the right path mentioned in the Qur’an encompasses all aspects of the various paths open to the human soul in this life.

Mir Pooya clarifies that to fulfill the purpose of his creation, which is the ultimate purpose of man's existence in this world, the servant prays to the creator for spiritual assistance to keep him on the right path. Man's effort and strive in the way to perfection, by perpetual obedience and quest for help and guidance, should be continuous, then alone he can keep to the right path which leads to Allah.

According to most exegetists of this verse of Surah Al Fatiha, the Siraat Al Mustaqeem (as we’ve mentioned before) refers to Imam ‘Ali (AS) who represents all of the Infallible Imams from his progeny. Hence, we articulate that when the supplicant is asking for guidance to the path, he is specifically asking for guidance towards the Wilayah of Imam ‘Ali (AS) and his purified descendants. And if he has already been guided to it, he is asking that Allah (SWT) make his feet stead fast on this right path so that he continues to tread this path towards human perfection via the perfect models for mankind.

Now, what are the rewards of one who is steadfast on the right path represented in the holy household of the Prophet (SA)? Allah (SWT) says in Surah Al Jinn:

وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لأَسْقَيْنَاهُمْ مَاءً غَدَقًا

If they tread the right path, We shall give them to drink water in abundance. [72:16]

According to Al-Kaafi, Imam Al Baqir (AS) explained that the interpretation of this verse is that if the people followed the right path of Wilayah (guardianship) of Imam ‘Ali (AS) and the Imams from his descendants and obeyed them in their commands and prohibitions, their reward will be that the Infallible guides will offer them “water in abundance” which is a metaphor to embellishing their hearts with faith and certainty.

According to Imam As-Sadiq (AS) as mentioned in Tafseer Al Saafi, the water in this verse stands for the knowledge and insight into higher things which is available to those who follow the teachings of the Imams of the Ahlul Bayt (AS). It is interesting to note that in the next verse:

وَمَنْ يُعْرِضْ عَنْ ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا

And whoever turns aside from the reminder of his Lord, He will make him enter into an afflicting chastisement. [72:17]

In Tafseer Al Saafi, Al Qummi narrates that Imam As-Sadiq (AS) said that the “remembrance of his Lord” ذِكْرِ رَبِّهِ refers to the Wilayah of ‘Ali ibn Abi Talib (AS). Hence, this verse confirms the interpretation of the “path” which is represented by the Ahlul Bayt (AS) who are the Siraat Al Mustaqeem!

The supplicant also requests that Allah (SWT) gives him the success to be a true follower and adherent to the Holy Prophet (SA), not only in the matters of jurisprudence, but most importantly in the matters of faith and beliefs. Being that the believer at this stage of the supplication has already confessed Tawheed of Allah (SWT) and acknowledged the Nubuwwat (prophet hood) of Muhammad (AS), it follows that the remaining key component of faith which has yet to be fulfilled or acknowledged is the Imamate and guardianship after the Prophet (SA).

So, the servant is praying that Allah (SWT) opens his heart and mind to see the truth and more importantly to accept it which will lead to his obedience to the Prophet (SA) regarding the command of Wilayah to Imam ‘Ali (AS) and the Infallible Imams (AS) after him.

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Divine Pleasure & Forgiveness

حَتّى اَلْقاكَ يَوْمَ الْقِيمَةِ عَنّى راضِياً وَ عَنْ ذُنُوبى غاضِياً

Till I meet You on the Day of Resurrection in a state that You be pleased with me ignoring my sins

The servant concludes his Salawat Sha’baniyyah with this last phrase which summarizes the main goal of his discourse to Allah (SWT) and the aim that he is pursuing. The inevitable destination that each creature will face is death and no one is excluded from it. As Allah (SWT) says:

كل نفسٍ ذائقة الموت

Every soul shall taste death.[3:185]

Hence, there is no escape from this reality that we will experience لقاء الله )meet Allah (SWT)( and return back to Him with the event of death. The question is not whether we will meet Allah (SWT) or not; the question is how we will meet in and in what condition!

Is He (SWT) going to be pleased to meet us or not? Does punishment await us or reward? Hence, when the servants says “Till I meet you on the day of resurrection in a state that You be pleased with me”, he is praying to achieve the satisfaction and pleasure of his Lord. To attain the pleasure of Allah (SWT) simply requires for us to follow his commands and obey him unconditionally.

Furthermore, to obey Allah (SWT) is equivalent to obeying all His prophets and messengers as well as the divinely chosen guides as indicated in this verse:

أطيعوا الله ورسوله وأولي الأمر منكم

O you who believe! Obey Allah and obey the Apostle and those in authority from among you. [4:59]

As Mir Pooya nicely puts it into perspective when explaining the obedience and those who are in authority, “The command to obey is infinite-total obedience in all material, religious and spiritual matters, therefore, as this verse clearly signifies, the Ulul Amr must also be as just, wise and merciful as Allah and the Holy Prophet are, and he who - administers the affairs of mankind should be the Khalifatullah (vicegerent of Allah) and the Waliallah.”

Hence, the ultimate aim of the servant is to meet Allah (SWT) while having obeyed Him and submitted to His divine representatives be it prophet, messenger, or successor. This state of unconditional obedience will naturally lead to attaining divine pleasure and being included among those whom Allah (SWT) says in Surah Al Fajr:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

Oh soul that is at peace [89:27]

ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً

Return to your Lord, well-pleased (with him), well-pleasing (Him). [89:28]

And that state is the peak of bliss in which both the lover (servant) and the beloved (Creator) are in harmony with each other!

It is interesting to note that the supplicant here uses the words وَ عَنْ ذُنُوبى غاضِياً (ignoring my sins) instead of saying وَ عَنْ ذُنُوبى غافراً (forgiving my sins).

To ignore is not the same as to forgive because if the process of ignoring is accomplished, then forgiveness is no longer needed since that which is ignored is no longer in the picture. So the servant is in fact making a smart move by asking Allah (SWT) to not only forgive, but to disregard his sins as if it doesn’t exist!

After all, Allah the Merciful may forgive a person for a particular sin but the sin still remains as a pollutant to his record of deeds, and the pattern of sinning stains his book which he will be resurrected with.

However, if Allah (SWT) ignores a sin by His own will, then it is as if the servant never erred or committed injustice! This is a higher level of mercy which Allah (SWT) may offer to his devout servant who seeks His pleasure and obeys His commands.

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