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Some Special Distinctions of the Holy Month of Ramadhan

Regarding special distinctions of the Holy Month of Ramadhan and spread of Allah's blessings during this month, a lot of important points have been mentioned in narrations - the points which could be useful and constructive for those who possess an enlightened heart and sense of understanding. Following is a brief description of those narrations:

1. Allah (the Glorious, the Exalted), pardons seventy million people, who are being punished in the Hell, at the time of Fast-breaking (iftar) during each night of the Holy Month of Ramadhan, and at the end of the Holy Month forgives an additional number of sinners equivalent to the total sum of those pardoned during the entire month.

2. On the first night of the Holy Month of Ramadhan, Allah (the Glorious, the Exalted), pardons whoever he pleases, and during each night pardons twice the number pardoned in the previous night, and on the last night, forgives twice the number of sinners pardon during entire month.

3. In this regard, the most famous tradition is the sermon of the Holy Prophet [s] which has been reported by Sayyid Ibn Tawus in his book Iqbal, quoted from Imam al-Ridha [a]1 who heard from his father, who quoted from the Commander of the Faithful Imam 'Ali [a] who said:

“One day the Holy Prophet [s] delivered the following sermon about the Holy Month of Ramadhan: O' people! The Month of Allah with blessing mercy and pardon has came to you, a month which is the best month among all months before Allah; its days are the best days; its nights are the best nights and its hours are the best hours. It is the month in which you have been invited by the Lord for a feast, and have been selected as the recipient of this special favour. Your breathing merits the reward of praise, while your sleeping in this month earns the reward of worship. In this month your deeds are accepted and prayers are granted.

Therefore, with true intention and pure hearts beseech the Lord to bestow upon you His special favour to be able to observe fasting and recite the Holy Qur'an. Because the most unfortunate and wretched one is the one who remains deprived from Allah's pardon during this great month. With your thirst and hunger remind yourself about the thirst and hunger of the Day of Judgement; pay charity to poor and destitute people, pay respect to elders; be kind towards youngsters, and observe the bonds of relationship with your kith and kin.

“Watch your tongues, cover your eyes from seeing forbidden objects and prevent your ears from hearing forbidden affairs. Be kind to the orphans of the people so that the others are kind towards your orphans. Repent for your sins and at the time of prayer raise your hands upward, because these hours are the best hours in which Allah looks towards mankind with mercy and compassion. Their hymns are granted, their cries are heard. Whatever they ask is bestowed upon them and their prayers are fulfilled.

“O' people! Your selves are mortgaged against your deeds and therefore, by means of repentance make yourself free. Your back has become much too heavy due to sins; by prolongation of your prostration make yourself light-burdened. Know that Allah has taken the oath of his Majesty and Splendour that he will not punish those who offer prayers and bow down in prostration, and on the Day of Judgement will not scare them through Hell's fire.

“O' people! Whoever in this month will make arrangements for the fast-breaking (iftar) of a believer will be bestowed upon the reward equal to freeing of a slave and all of his past sins shall be pardoned. He was asked: 'O' Prophet of Allah! But all of us are not in a position to arrange the fast-breaking of a fast observer.' The Prophet replied: 'Protect yourself from Hell-Fire and offer fast-breaking even if it happens to be a piece of date with a glass of sherbet.'

“O' people! Whoever makes his conduct better in this month on the Judgement Day will be bestowed upon the permit for crossing over the Serat. Whoever will open the knots of difficulties of people's affairs in this month, the Lord on the Judgement Day will make the accounting of his deeds easier.

“Whoever makes people immune from his mischief, Allah on the Judgement Day will make him immune from his wrath. Whoever treats an orphan with respect, on the Judgement Day Allah will treat him with honour. Whoever takes care to strengthen family bonds with relatives, Allah will extend His blessings upon him on the Judgement Day, and whoever will cut off his family ties, Allah too will deprive him from His blessings on the Judgement Day.

“Whoever offers supererogatory prayers in this month, Allah will register for him immunity from the fire. Whoever performs a compulsory deed in this month, will be bestowed the reward of seventy compulsory deeds performed in other months. Whoever offers a lot of salutations upon me in this month, on the Judgement Day, Allah will make the balance of his righteous deeds heavier. Whoever recites one single verse of the Holy Qur'an during this month will be bestowed the reward of finishing the entire Holy Qur'an in other months.

“O' people! The gates of Paradise are opened in this month, beseech Allah that it should not be closed upon you. The doors of Hell are closed, and ask Allah that they are not opened upon you. The devils are chained in this month, ask Allah not to allow them to take over your control.

Imam 'Ali [a] said: 'O' Prophet of Allah which one is the best deed during this month?' The Holy Prophet [s] replied: 'O' Abul Hasan! The most supreme deed in this month is piety and renunciation of divine forbidden acts', then the Holy Prophet [s] cried. 'O' Prophet of Allah! What has caused you to cry?' Asked Imam 'Ali [a]. 'O' 'Ali! What would happen to you during this month. As I can see you standing in prayer whispering with your Lord, the most wretched person comes and with a heavy blow of his sword makes your beard coloured with your blood.'

'O' Prophet of Allah! Would I be steadfast upon my religion on that day?' Asked Imam 'Ali [a] 'Yes! You would be steadfast on your faith.' Said the Holy Prophet [s]. Then he said: 'O' 'Ali! Whoever would kill you, would kill me; whoever would engage in ill-speaking against you would vilify me, because, you are from me; your soul is my soul; your nature is my nature; Allah has created, me and you;

He has bestowed exaltedness upon me and you - prophethood (nabuwwat) for me, and vicegerency (imamat) for you; whoever has not accepted your vicegerency has not believed in my prophethood either; O' 'Ali you are my executor and successor, you are the father of my children, you are the husband of my daughter; you are the caliph of my community (ummah)2 during my lifetime as well as after my demise; your orders are my orders; your prohibition is my prohibition; I swear to Allah who has bestowed upon me prophethood and made me His most distinguished servant that you are Allah's proof upon His creatures; you are the trustee of His secrets; Allah's vicegerent (caliph) upon His bondsman.”

4. The most important and explicit tradition about this month is prophet's cursing for someone who did nothing for his own forgiveness while the entire Holy Month passed away. The Holy Prophet has said:

“May Allah never forgive someone who spent the entire Holy Month without being able to receive forgiveness.”

Comments

As far as the Holy Prophet [s] himself is a source of mercy and favour for the people, and is blessing for the humanity, he will never curse a Muslim even if he happens to be a sinner. Therefore, it must be said that with this curse the Prophet desired to give the good tidings of Allah's blessing and abundance of His favours during this Holy Month.

5. The most important and hopeful traditions which have been narrated about this month - are plenty of narrations about chaining of devils, closing of Hell's doors, opening of Paradise gates and Allah's proclaimer announcing the open invitation for the people from the beginning till the end of month. Such special distinctions from the beginning till the end of month have not been mentioned for any other month. In other months only the last one third nights possess such special merits except Friday nights - all of them possess merits, as well as the Holy Month of Rajab all of whose nights possess such merits.

6. Some other samples of hopeful narrations about this month are the narrations which indicate the special merit of this month is the acceptance of prayers by Allah (the Glorious, the Exalted), as the Holy Qur'an says:

“Beseech Me so that I may grant your wishes.”

- Holy Qur'an (15:60).

After referring to some of the above-mentioned traditions, here it must be added that the points emphasized therein possess higher exalted distinctions, and those who are worthy and knowledgeable recognise these distinctions as well as know that Allah (the Glorious, the Exalted), in this manner, has bestowed upon us what sort of great favours. From this aspect happy, pleased, and with joyful heart accept them, thank and praise Allah (the Glorious, the Exalted), for His love and compassion, and thus in this manner get benefited from these things. But the negligent and the deniers in proportion to the degree of their negligence, denial, and thanklessness might be benefited a little or not at all.

Comment

It has been said that some people do not consider chaining of devils during this month as very effective. Maybe the acceptance of fastening of devils was difficult for them, or they did not appreciate its meanings correctly, even though the effect of fastening of devils during this month is quite explicit; the worshipping and obedience during this month become significantly effective, the good deeds become more, the number of sinful and evil deeds diminish, which all together indicates the result of fastening of devils.

And the one who knows the reality of Satan and his tactics and tricks upon human beings, should appreciate that this very abstinence from eating and drinking, especially if accompanied with abstinence from over-talking, prevents a fast observer's heart from Satanic influences, the point which has been emphasized in the following narration:

“Stop the path of Satanic influence upon your self through hunger.”

Yes! This tremendous increase in worship and good deeds of people during the Holy Month of Ramadhan in itself is an explicit and undeniable indication of fastening of devils. Of course, those who are knowledgeable know that this fastening of devils does not applies to fastening of all the devils. This point has also been explained in the traditions whereby the fastening of devils has been referred especially for the most rebellious devils.

A Few Reminders

We know that in this month Allah (the Glorious, the Exalted), has bestowed His blessing upon us, has invited us to His table of benevolence and compassion. Here I would like to add that in accordance of the decree of Sharia,3 wisdom, and common practice when the breeze of Allah's love and mercy blows, all are obliged that for the sake of achieving His nearness and consent, must accept it with thanks and pleasure and must present themselves as obedient servants, or at least in a decent manner with pleasing words, must respond to the Proclaimer of the Holy Month - the angel who invites people to divine feast and gives them glad tidings of Allah's blessing and forgiveness. And in this reply must indicate their thanks, appreciation, and indebtedness and should ask Allah's pardon for their negligence and omissions.

And it would be much better if they consider the Proclaimer Angel of the Month as the messenger from the Emperor, who has came before them to extend an invitation to the Emperor's feast, as well as to give them the glad-tidings that how much the Emperor likes and desires them, what sort of gifts, rewards, and precious robes he has stored for them, and even has called them for a private union with him so that they could become His friends, confidants and companions. Then they should think that if really such a royal herald would have brought royal invitation for them, wouldn't they had accepted it with a lot of enthusiasm and excitement? And in order to accomplish it, wouldn't they have sacrificed everything belonging to them?

Therefore, think about the Majesty, Splendour and Glory of the Lord, who is the King of all the kings, and must remember about all that love and favours towards us, in order to appreciate how to respond to His invitation. I have earlier explained4 in the etiquette of the Holy Month of Rajab as how to respond to the call of Lord's messenger. The same reply should be recited for the Holy Month of Ramadhan with some minor variation And it would be better if this reply should be recited on the first night at the beginning of the Holy Month as well as should be recited at some other special timings.

Granting of servant's prayers and acceptance of their wishes is another breeze which breezes during this month, and it is up to us to be benefited and positioning our self across the blowing direction, by engaging in prayers and supplications as much as possible whether be prayers of our own or the prayer recited through the tongue of Sinless Imams of the Prophet's Holy Progeny - Ahlul-Bait [a], i.e., recital of prayers which have been reported as compiled by those noble ones.

Also it would be appropriate if we must ponder and take a penetrating, benevolent look regarding the Qur'anic verses which have been revealed in this context such as:

“My Lord wouldn't concern Himself with you but for your prayer.”

- Holy Qur'an (25:77).

“Pray unto Me and I will hear your prayer. Lo! Those who scorn My service, they, will enter Hell, disgraced.”

- Holy Qur'an (40:60).

“And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the supplicant when he crieth unto me. So let them hear my call and let them trust in me in order that they may be led aright.”

- Holy Qur'an (2:186).

“Is not He (best) who answerth the wronged one when he crieth unto Him and removeth the evil.”

- Holy Qur'an (27:62).

“If only, when our disaster came on them, they had been humble!”

- Holy Qur'an (6:43).

“Ask Allah of His bounty. Lo! Allah is Ever Knower of all things.”

- Holy Qur'an (4:32).

Notes

1. Imam al-Ridha [a]: (148-765-203/817),the son of the seventh Imam, he lived in a period when the Abbasids were faced with increasing difficulties because of Shi'ite revolts. Finally the Caliph al-Ma'mun thought he would solve the problem by naming the Imam as his own successor, hoping thus to ensnare him in worldly affairs and turn the devotion of his followers away from him. After finally being able to persuade al-Ridha [a] to accept, al-Ma'mun realized his mistake, for Shi'ism began to spread even more rapidly. Finally he is said to have had the Imam poisoned. He is buried in Mashhad in Iran [Tr].

2. Ummah: The entire Islamic community without territorial or ethnic distinction [Tr].

3. Sharia: The all embracing law of Islam derived from the Qur'an, the normative practice and authoritative pronouncements of the Prophet [s], and a number of secondary sources [Tr].

4. The author is referring to etiquette of the Holy Month of Rajab in his original text, which has not been translated into English as yet [Tr]

The Splendour and Eminence of Supplications Compiled by the Ahlul-Bait [a]

Also, it would be appropriate to ponder about the narrations regarding supplications, as well as to think about the ways and manners of supplications as practised by the sinless Imams [a]; must take a profound look at the exalted themes and subtle meanings which are contained in the supplications compiled by those honourable ones. In order to discover that whatever these impeccable ones have incorporated in their supplications regarding Allah (the Glorious, the Exalted), His Sacred Names, Characteristics, Glory, and Splendour is far deeper than what could be imagined by human thinking and comprehension.

One will discover what sort of beauty and elegance have been shown by them in their etiquette of servanthood; what have been uttered by them regarding the Splendour and Glory of Allah (the Glorious, the Exalted); in what pleasing manners they had asked him for forgiveness and blessings, and by what excuses had pleaded Him for bestowing His love, mercy, benevolence and blessings?

I can swear to my own soul that these exalted themes and sweet pleasing manners of these supplications, are the most explicit manifestation of miracle, proving the authenticity of divine mission of these sinless Imams [a]. And the one who possesses some sense of thinking and some degree of understanding in his heart, if will ponder about these supplications, would certainly accept their vicegerency (Imamat)1 without requiring any further proof and miracle.

And the one who desires to appreciate more about the splendour, eminence, and sweetness of these supplication should engage himself in supplications; without copying from their supplications should compile his own prayer; then he should compare it with the supplications of those noble ones, in order to discover the limits of variation between his own and theirs.

Yes! The aware and enlightened ones who dare to swim in this fathomless ocean of these supplications and with a penetrating eye ponder about their profundities will discover that what sort of learning and sublime realities, to the extent of miracles have been incorporated in their supplications by the sinless Imams [a].

I myself have not seen even one tenth, rather one hundredth of realities and learning (which have been incorporated in these supplications), in other speeches of those noble ones, even did not find them in narrations and lengthy sermons. (Of course, with the exception of some narrations which deal with communications with Allah, monotheism, praise, and worship).

The mystery of this variation could be that those honourable ones in their narrations had spoken with the people while in their supplications and hymns have spoken with Allah (the Glorious, the Exalted). Obviously, the degree of speech, its culmination, and descent depends upon the degree of intelligence and comprehension of the addressee; the delicate and sensitive points which are spoken before an aware and knowledgeable addressee are not spoken before some one who lacks these characteristics.

Yes! These supplications, reached to us through Sinless Imams of the Prophet's Ahlul-Bait [a] as though form the complete reflection, or echo of whatever is contained in the Holy Qur'an. Or in other words these supplications constitute on Ascending-Qur'an in front of a Descending-Qur'an. The later is the holy scripture which was revealed by Allah (the Glorious, the Exalted), to his esteemed servant - Prophet Muhammad [s], while the former constitutes the Qur'an from Allah's most distinguished servants, ascending upward towards Him. While the Qur'an is Allah's communications and candid words with his esteemed servants; these supplications are a communication of Allah's esteemed servant with Him, and this matter is not accepted and comprehended by any one, except a small number of believers who are thoroughly familiar and enlightened.

Also, it should be emphasized that the sinless Imams [a] through these supplications have done a great favour to us by leaving such precious souvenirs - the souvenirs and blessings, for which we are helpless to thank; it is our obligation to appreciate their worth; in our actions must utilize the etiquette and proper manners as recommended by them; and must try with best of our abilities lest we act as unthankful and unappreciative of truth.

1. Etiquette of the Holy Qur'an and Supplications

As far as the Holy Month of Ramadhan is a month of Qur'an and supplications, it will be appropriate to include some of the instructions and etiquette of recital of the Holy Qur'an and supplications leaving details at their own place, and since the Holy Qur'an has priority and preference over supplications, firstly the etiquette of Qur'anic recital shall be explained:

2. Etiquette of Recital of the Holy Qur'an

As Allah (the Glorious, the Exalted), has said in the following verse:

“Will they then not meditate on the Qur'an, or are there locks on the hearts.”

- Holy Qur'an (47:24).

Those who do not ponder over the Holy Qur'an have been reprimanded severely. The first and important instruction and etiquette of Qur'anic recital is deliberation and pondering of the recited verse, because whoever will recite the Holy Qur'an with deliberations inevitably with discover the splendour and majesty of Qur'an and its bearer, and its meanings and contents to the extent of his deliberation and pondering.

And this awareness and understanding will become a cause which would enable him to keep his mind and conscience away from scattered thinking during recital; thus, increasing understanding about the meanings and objectives of the Holy Qur'an in his deliberations. He should renounce whatever acts as obstacles in closing the path of understanding, and whatever positive and negative commands, advice, and exhortations are encountered by him must regards them as though all of them have been revealed especially for him.

It is at this injunctive that deliberations and pondering about the Holy Qur'an will have influence upon him and would excite his mind and soul and it is after this experience that he will find access inside the worlds of beauty and illumination, thus, ascending towards higher spiritual positions. These are some of the instructions and etiquette of recital of the Holy Qur'an, some of them are mandatory while others if not compulsory are indeed precious and esteemed.

3. Understanding of Meanings of the Holy Qur'an

About the understanding of Meanings of the Holy Qur'an, in a nutshell it may be said that it should be understood that the reality of Qur'an is something behind these phrases written on the paper, seen by our eyes, recited by the tongue, and heard by the ears; it is a light from Allah's celestial illumination, which has reflection, glory, and manifestation for all the worlds of existence, whose every reflection and manifestation contain special effects.

In the Hereafter, it will be manifested in a form similar to the faces of prophets, angels, and favourite saints, would speak in the same form and would intercede before Allah (the Glorious, the Exalted). In summary it is a glory from Allah's Glories and a manifestation from Allah's Manifestations. (These are the points which have been emphasized in the traditions of sinless Imams [a] - who themselves are the guardian, companion, and equivalent of the Holy Qur'an). In some aspects, as is evident from the following quotations from the Commander of the Faithful Imam 'Ali [a]:

“I am the speaking Qur'an.”

The reality of Qur'an is similar to the reality of the existence of the Holy Prophet [s] and the sinless Imams [a] of his Ahlul-Bait. Yes! The Holy Qur'an possesses a reality so much higher and exalted which cannot be reached through our limited and insignificant amount of knowledge, as Allah (the Glorious, the Exalted), Himself has mentioned in the Holy Qur'an:

“Which none toucheth save the purified.”

- Holy Qur'an (56:79).

Since, the understanding of Qur'an's reality, would lead to the understanding of its grandeur, understanding of its grandeur will manifest the Splendour and Majesty of its Descender (i.e. Allah); the one who will comprehend all the above, will keep his mind free from all sorts of scattered thoughts during recital of the Holy Qur'an, will ponder and deliberate about the meaning of each phrase and sentence in order to discover their meanings and goals; and the one who will do so, will earn plenty of goodness and a lot of advantage. He would acquire plenty of knowledge because the Holy Qur'an is an illumination which takes out its followers from the darkness and thus, leading them towards light, Allah's pleasure, and straight path of belief and mysticism. As the Holy Qur'an describes it:

“The scripture which is an exposition, to all things.”

- Holy Qur'an (16:89).

And said:

“Not a leaf falleth but He knoweth it, not a grain amid the darkness of the earth, naught of wet or dry, but (it is noted ) in a clear record.”

- Holy Qur'an (6:59).

4 How to Think and Deliberate Over the Holy Qur'an

It would be appropriate to present an example for showing the method of deliberation over the Qur'an and understanding its meaning. For example, someone who recites the following verse:

“Have you observed the water which ye drink?”

- Holy Qur'an (56:68).

Should not limit himself only to think about the phrase water and its apparent meanings and taste, rather should ponder about it from various dimensions. For example: He should pause and think all the plants of various colours, different species of animals which are found in this world all have been created by this water. He must think about the human being who has been created with water; in addition to his having apparent visible capabilities such as eyes, ears, and tongue also possesses inner-self and strange inner-power so much astonishing that it could help ascend him towards the most higher sublime spiritual stations.

He must ponder that this same man created by water possesses an inner-self so marvellous, astonishing, and vast as though the entire world of creation has been miniatured in his inner-self; it is from this consideration that he is regarded as a separate entity called a smaller-world (jahan al-asghar) as compared to the world of creation which is called the greater-world (jahan al-akbar). And in accordance to a more delicate and sophisticated interpretation a human being represents a greater-world as compared to the world of creation being a smaller-world.

Then he must ponder that the water which is needed by all the plants, animals, and human beings, in itself, as told in the Holy Qur'an is a manifestation of Allah's blessing. Further he should think that Allah's blessing is His characteristic which cannot be separated from His Holy Essence, which would make him aware that Allah is the fountain-head and source of all things. Such deliberations are the basis and background of attaining spiritual contemplation (shahud)2 and I believe that whoever will deliberate about every thing in this manner, would be able to test the following tradition narrated by Imam al-Sadiq [a] and its truth would become explicitly clear.

“I never saw a thing but saw Allah, before, after, and with it.”

Another method which should be mentioned is that: it would be appropriate if the reciter of the holy scripture should deliberate and pause more and more in order to comprehend the meanings and objectives of this great heavenly book more profoundly as follows:

A. One of the method is to deliberate about the lifestyles of prophets. We know that those noble ones in spite of possessing all those sublime spiritual positions and Allah's nearness were inflicted with severe hardships and difficulties in their personal lives. On the one hand they were inflicted with hardships like poverty and sicknesses, while on the other hand they were confronted with severe enmity and assaults from their enemies, who not only persecuted them through cursing, slandering, and impeaching but also tortured and even executed. And in this manner Allah (the Glorious, the Exalted), trained them through infliction of different types of calamities, to the extent that their leader who was the beloved and most dearest of Allah had to say:

“None of the prophet was tortured and suffered like me.”

If, the reciter of the Holy Qur'an ponders about the suffering and torture of the divine prophets, he will discover the following constructive points:

• that the Majesty, Splendour, and Magnanimity of Allah are so great that noble personalities of prophets in spite of their possessing all that dignity and grandeur are humbled before the divine will and wisdom and no one could dare to criticise Him.

• that because of obedience and worship (offered by him) should not expect that Allah (the Glorious, the Exalted), will do things according to his desire, or worst than that he might expect such a thing compulsory upon Allah (the Glorious, the Exalted).

• that if he is inflicted with poverty, diseases, and other hardships in his life, he should never feel hopeless from receiving Allah's blessings and favours.

• that one should never reprimand a believer because of being inflicted with calamities.

• that one should never regard a believer as insignificant, because, of his being in a state of poverty and possessing nothing; may be his poverty and destitution could be an indication of his greatness (karamat).

• that the world is quite insignificant and worthless before Allah (the Glorious, the Exalted), and accordingly he too should not regard the world as great and should never feel sorry and unhappy from loosing it.

• that inclination of world towards a person will be indication of his being distant from the privileged spiritual station of Allah's nearness, and world's disinclination towards a person would be an indication of his righteousness and salvation, as it was revealed to Prophet Moses [a]:

“Whenever poverty comes to you say: O' the indication of righteous ones welcome! And whenever wealth approaches you say: the penalty of sins has arrived before their commitment.”

B. The other examples upon which he must deliberate are the penalties, punishment, and divine limits which have been prescribed in the holy scripture and shari'a for the sinners. For example, he must ponder that the divine punishment for theft of even one fourth Dinar - which apparently is an insignificant sin - is cutting of hand.

Therefore, he will realize how much Allah's wrath and punishments, transgression against Allah's commands through indulgence into major sins would bring. And therefore, this deliberation would become the basis for causing his heart fearful of divine wrath and severe punishments, thus, in order to keep himself immune from them would be mindful of his speaking and other actions; will try to abstain himself from the heart's and tongue's sins which are committed by human beings every day.

C. Another example which must be pondered by reader of the holy scripture is the life histories and deeds of past generations, who were destroyed because of divine wrath. Prophet Jesus [a] asked one of them:

“For which of your deed you have been tormented with such horrible punishment? He replied: 'we loved the world like a child who loves his mother, followed the sinners, had little fear and lot of big desires and spent our lives negligently by indulging into worldly amusements.' Prophet Jesus asked: 'What was their punishment and destruction?' 'In the evening they went to their comfortable beds and were struck by divine wrath', he replied. 'What was it?' the Prophet asked. 'The fountains of Hell-Fire which engulfed us till the Day of Judgement.' He replied.

Prophet Jesus [a] asked: 'What did you say and hear?' 'We said, if you return us to the world, we will become righteous and pious and were told that you are liars', was the reply. When asked: 'How come no one else except you respond to me?' 'The angels of divine wrath and punishment closed their mouths with Hell-Fire, and therefore they were not in a position to open their mouths; and the reason that I am in a position to speak is - that I did not belong to them and was not with them, but since I was among them when divine torment struck them, it also engulfed me; right now, I am sitting at the brink of Hell and don't know what would happen? Whether I will fall inside it or would be rescued?' he replied.”

Therefore, we must ponder about their affairs and must learn a lesson from them. For example, one of the past nation (ummah) whose fate is a warning are the “Saturday (sabbath)” companions (Ashab al-Sabt) whose faces, were changed as pigs and monkeys, and were destroyed on account of divine wrath and punishment. The one who recites their story in the Holy Qur'an after pondering about their fate must pause and think about his own affairs, lest his own actions and deeds might be similar to theirs.

Yes! Such deliberations and pondering were responsible for taking away comfort and sleep from the eyes of gnostics and righteous ones, and caused them to recite the following slogan:

“How can one who is not immune from his tomorrow, sleep comfortably; one who does not know about his condition the very next morning”. These thoughts forced them to look into the mirror repeatedly every day, lest their face might have became blackened, or metamorphosed due to their sins.

5. Obstacles in Qur'an's Understanding

The reciter of the Holy Qur'an in order to have more and better understanding of its objectives in addition to above-mentioned deliberations should also endeavour to remove the obstacles which prevent its understanding. Otherwise, not only would they not be benefited from its recital, on the contrary might suffer even losses. Some of the obstacles which might prevent Qur'an's understanding may be listed as follows:

It has been said that extreme precaution about the grammar and too much emphasis that all the words should be pronounced correctly with precision is something which closes the path of deliberation and pondering which is a means of understanding Qur'anic objectives, thus, preventing the reciter from discovering the aims of the holy scripture.

Some of the abject and low characteristics and filthy habits which results in heart's blackening also make the mind and conscience incompetent to comprehend Qur'anic meanings and objectives. This point has been mentioned in the following verse of the Holy Qur'an:

“Thus doth Allah print on every arrogant, disdainful heart.”

- Holy Qur'an (15:35).

It means that Allah (the Glorious, the Exalted), has sealed the hearts of tyrants and arrogant people who look upon others in a degrading manner, and therefore, the path of understanding the realities has been closed for them. Or, in verses of the Holy Qur'an it has been emphasized that comprehension and realization of realities belong especially for those who restrain themselves from sins, and trust in Allah (the Glorious, the Exalted). Yes! Just like the rust makes a mirror dark and unusable, similarly such sins make the heart rusted and thus, unable to comprehend the realities.

To consider fallacies as true religion and to take position on the basis of that prejudice, and rejecting everything as null and void except his own false belief also closes the path of Qur'anic comprehension. Because very often it might happen that during Qur'anic recitation, some of its realities may be manifested for the reciter, thus, the truth becoming apparent for him, but he did not accept it, because, of its being in contradiction with his imaginations and beliefs. Or, he may interpret and explain them in a manner whereby these manifestation will become harmonious with his fallacies. Such individuals too would remain unable to discover the Qur'anic realities except that they should clean themselves from those fallacies.

Limiting the meanings and aims of the Holy Qur'an to their apparent and exoteric interpretation and treating their commentary (tafsir) and esoteric meanings (tawil) as false also closes the path of Qur'anic understanding and comprehension, thus, making him deprived from the blessing of discovering the truth.

The one who wants to discover the grandeur and reality of the Holy Qur'an should read it with deliberations as well as should keep himself distant from the obstacles which prevent him from comprehension of its realities. In proportion to his spiritual perfection and attainment of higher sublime positions, the Qur'anic realities and divine learning will become manifested upon him; his soul would be able to quench his thirst from the drink poured by the Glorious Cup, thus, becoming intoxicated with the joy of attaining spiritual contemplation (shahud).

It is at this injuncture that his heart would accept various reflections of Qur'anic verses in accordance with their meanings and intentions, and each verse in proportion to his desires and understanding will produce a special joy and ecstasy within his heart. Because in that situation he would feel that every Qur'anic verse has been revealed for his condition, especially for him and addressed to him. It is from this consideration that during recital of Qur'anic verses in accordance with their meanings and realities, each verse will produce different states in his heart like joy, grief, fear, hope, trust, obedience, consent, and Monotheism (Tawhid) etc.

And those conditions will initiate a relevant response such as, to seek forgiveness, admittance of guilt, repentance, supplication, thanks, praise, and recital of 'Allah is Great', or 'There is no god but Allah,' at the completion of each verse. For example, when he will be overtaken by fear, he would not find himself in a position to request from Allah (the Glorious, the Exalted), the rewards and eternal blessings which have been promised in the Qur'anic verses for His righteous servants, instead he would complain about his own calamity and misfortune by seeking refuge in Allah (the Glorious, the Exalted).

While at other times, when the state of hope will overtake him, with a heart saturated with an ardent desire and curiosity, he will beseech Allah (the Glorious, the Exalted), to bestow upon him the exalted spiritual stations, especially reserved for His most favourite righteous gnostics, whereby he could enjoy their enlightened company.

Yes! If the above stages took control of him with perfection (i.e. without least doubt about Allah's bounties and blessings of revelation), it would become clearly manifested upon him and would ascend him to such higher sublime spiritual limits, that in the recital of Qur'anic verses, he would realize and would be able to see, through the heart's esoteric eyes that Allah is speaking to him with love and compassion, and invites and whispers to him with affection.

Here his condition would resemble that of someone who is standing in the presence of an elderly personality in a state mixed with shame and humility hearing his words with sincerity and complete devotion. In case, if he thanked this great blessing with sincerity and accepted the breezing of this breeze in a manner, it deserves to be, then Allah (the Glorious, the Exalted), too would increase His goodness and affection for him, thus, ascending him higher and higher towards exalted spiritual stations, so that he would be able to contemplate spiritually the writer in writings; the speaker in speech; the characteristics in sentences; and facts and realities in phrases. In this background Sheikh Saduq (R.A.) in his (Tawhid)3 has narrated a tradition from Imam al-Sadiq [a] as follows:

“Allah has manifested himself to his servants through His words but they do not see him.”

Here it is that he will forget himself, his Qur'anic recital, all other affairs, and will concentrate all his energy and endeavours to see the Speaker - the Speaker who has revealed Himself to him through His words. (I pray to Allah by all pious, immaculate, and near ones to bestow upon us such an exalted spiritual station.)

Notes

1. Imamat: The position of leadership in religious and civil matters in the Islamic society is known as the Imamate, and its holder is known as the Imam. It is the belief of Shi'i Muslims that Allah (the Glorious, the Exalted), must have designated an Imam for the people after the death of the Most Noble Messenger [s] to uphold the culture and laws of the religion and to guide people on the way of truth.

The term Imam as used in a technical sense in Shi'ism differs from the general usage of the term in Arabic, where it means “leader” or in Sunni political theory where it means the caliph himself. As used technically in Shi'ism the term refers to the person who contains within himself the “Muhammadan Light” which was handed down through Fatimah al-Zahra [a] the daughter of the Blessed Prophet [s], and 'Ali [a], the first Imam, to the others, terminating with the Hidden Imam who is to appear again one day as the Mahdi.

As a result of the presence of this light, the Imam is considered to be “Sinless” and to possess perfect knowledge of the esoteric as well as the exoteric order. The Imams are like a chain of light issuing forth from the “Sun of Prophecy” which is their origin, and yet they are never separated from that Sun.

Whatever is said by them emanates from the same inviolable treasury of inspired wisdom. Since they are an extension of the inner reality of the Blessed Prophet [s], their words really go back to him. That is why their sayings are seen in the Shi'ite perspective as an extension of the prophetic Hadith, just as the light of their being is seen as a continuation of the prophetic light.

In Shi'ite eyes, the temporal separation of the Imams from the Blessed Prophet [s] does not at all affect their essential and inner bond with him or the continuity of the “Prophetic-light” which is the source of his as well as their inspired knowledge [Tr].

2. shahud: the witnessing of Allah (the Glorious, the Exalted), that excludes any awareness of self and that takes place through the agency of Allah (the Glorious, the Exalted), himself, not by means of any organ or vision, whether outer or inner [Tr.].

3. Tawhid: Divine Unity or Monotheism [Tr].

Etiquette and Deeds of the Holy Month of Ramadhan

It has been narrated from the Commander of the Faithful Imam 'Ali [a]1 that:

“Don't say Ramadhan because, you don't know what Ramadhan is. Whoever says so must pay charity and must offer an atonement fast, instead of saying Ramadhan, say the way Allah has called it the Month of Ramadhan.”

The most important duty of a devoted wayfarer in this great month is to understand the right of this Holy Month in which Allah (the Glorious, the Exalted), has invited the wayfarers of His path for a feast. Also he must understand the correct meanings of fasting and its relevance with Allah's invitation. Having discovered this reality he must endeavour that all his actions and deeds are accompanied with required devotion and sincerity in order to earn the pleasure of his host Allah (the Glorious, the Exalted).

1. Effects of Fasting and Hunger

Tolerance of hunger, the most obvious part of fasting, earns plenty of advantages for a devoted wayfarer journeying towards Allah's path from the point of view of enlightenment and knowledge of Allah (the Glorious, the Exalted), as well as his advancement in attaining spiritual perfection. This has been emphasized in plenty of narrations, and therefore it would be appropriate to quote first an example and later on to discuss about its wisdom. The Holy Prophet [s] has narrated:

“Engage yourself in self-struggle (Jihad al-Nafs) through the means of hunger and thirst, whose reward is equivalent to the reward of those who participated in the armed struggle for Allah's sake. There is nothing more superior before Allah's sight than tolerating hunger and thirst during fasting.”

Also said:

“The one who tolerates more hunger as well as ponders deeply about Allah as compared to others, will be assigned higher Exalted positions before their Lord on the Day of Judgement.”

Also, he said to Asma:

“O' Asma! If you may act in a manner that when the angel of death approaches you, he should find you hungry and thirsty. If you do it you will attain the most Exalted spiritual position, will join the ranks of prophets, will make the angels happy, and will earn the divine salutations for yourself.”

And said:

“Keep your stomachs hungry and thirsty, and make your bodies used to hardships, perhaps your hearts will then have a chance of seeing Allah's glory.”

Also, in the narration of Prophet's heavenly journey (Me'raj) the following have been narrated:

“O' Ahmad! Do you comprehend the outcome of fasting? 'No.' Replied the Holy Prophet [s]. 'The outcome of fasting is less eating and less talking.' Replied Allah, then explained the outcome of silence and less speaking as follows:

'The result of silence is wisdom; the result of wisdom is enlightenment; the result of enlightenment is certainty; and when a person attains the Exalted spiritual position of certainty, then he does not care how does he start his day, whether with ease or hardship, and tragedy or comfort. Such is the state of those who have attained the position of content, and whoever attains this position acquires three inseparable characteristics: thanks (shukr) not contaminated with ignorance, invocation (dhikr)2 not mixed with forgetfulness and love not mixed with the love of others.'

'Whoever loves Me in this manner does not intermingle the love of others with My friendship; I too love him and make others to love him; would make his heart's eyes opened, so that he could witness My Splendour and Majesty; would not deprive him from the knowledge and enlightenment bestowed by Me upon others; in the midst of night's darkness as well as during the brightness of the day would whisper and communicate with him, so that he becomes disgusted with other's company; would have him listen to My speech as well as the speech of My angels; My secrets which I keep hidden from others would become manifested upon him.

'Would saturate his wisdom with My enlightenment (ma'refat) and would sit Myself in place of his wisdom; would make the pang of death and its hardships easier for him so that he would enter Paradise with ease and comfort. When the angel of death would descend upon him would speak to him: Welcome! Welcome! Welcome! Allah is anxiously waiting for you.'

The narration continues:

At this point Allah would speak to him: 'This is My Paradise, make yourself at home, and this is My neighbourhood in which you would be dwelling forever.' Then the soul would say: 'O' my Lord! You have introduced Yourself to me and after identifying You I became detached with Your entire creation.

By Your Splendour and Majesty I swear that in order to earn Your pleasure if I have to be slaughtered seventy times with extreme suffering and torture, even then Your consent would have been the most dearest and desirable thing for me.' At this point Allah would speak to him: 'I swear with My Splendour and Majesty that from now on there will never be any veil between Me and you, that you may see Me whenever you desire so; that is the way I treat my friends.' “

The above-mentioned narration clearly explains the merit and wisdom of hunger, and on this basis the learned scholars of moral ethics have described numerous advantages for hunger, some of them will be mentioned here as follows:

1. One of the effect of less eating is purity of heart and insight, because, over-eating and fullness creates a state similar to drunkenness within a human being which slows down his sense of perception, reducing his power of quick grasping, thus, ultimately resulting in his heart's blindness. Opposite to that, hunger results in the mind becoming sharp, bestows comprehension upon conscience, thus, making the heart readied for enlightenment. In this regard the following tradition has been narrated from the Holy Prophet [s]:

“Whoever keeps his stomach hungry his thinking culminates to the highest level, thus, making his reflections stronger.”

2. The other effects of less eating are humility, hospitality, self-breaking, earthiness, and freedom from arrogance, egotism, and haughtiness, because these are the by-products of transgression, rebellion, and ill-servitude towards Allah (the Glorious, the Exalted). The one who frees himself from these calamities through hunger will also make himself readied for humility, obedience, and surrender before the Lord.

3. The other effects of less eating are lowering of intensity of sensual passions and other such motivations which invite a human being towards sinning and other deviations. As we know in most of the cases sins and transgressions are committed as a result of passionate talks and other sensual motivations, therefore, controlling these passions through hunger might free us from getting entrapped into many dangerous situations.

4. Another effect of less eating is less sleeping, we know that oversleeping is one of the most important factor of wasting of our age which is the precious sum at our disposal for our hereafter's affairs. But hunger reduces sleep, thus, providing opportunities for night vigil, the source of all blessings and bounties, and helps a human being in worshipping and supplications which is the ladder for his attaining the most desirable spiritual station (Maqam al-Mahmud).

5. Another effect of less eating is the ease of worshipping rather servitude, because, the one who is used to less eating will save a lot of time which otherwise must have been spent for making arrangements, purchasing, cooking, consuming, and relieving, as well as time spent for medical treatment, since in many cases the sickness is the cause of over-eating. Therefore, he will utilize all this available time in worship and servitude; in addition to that he will free himself from the hardships of arranging good foods and medical treatments, which means that he will be having more free time as well as more ease and comfort.

6. Another effect of less eating is the financial ability of a person to spend for charity, benevolence, pilgrimage, and other acts of worship which require expenses, because, a lot of expenses spent only for providing unnecessary food items or for medical treatment as a result of over-eating, could be utilized for the above-mentioned worships. The advantages described are so vast in scope that the faculty of reason is helpless to describe their profundities.

Especially, the prime advantages are purity of heart, sharpness of mind and thinking, because, thinking is tantamount to ultimate result while our other actions and deeds are tantamount to preliminaries. Even thinking or meditating in itself is spiritual journey while the other actions and deeds constitute the preliminaries and background of this spiritual journey. It is in this background that the narration says:

“Meditating for even a single second is better than worshipping for seventy years.”

With the above-mentioned introduction we may see the numerous advantages and important points including:

1. One can discover with certainty that why Allah (the Glorious, the Exalted), treats his guests with hunger. Is not hunger is the best means of attaining His knowledge, nearness, and countenance? Are not Allah's knowledge, nearness and countenance the most dearest and esteemed things?

2. It also becomes clearly explicit that fasting is not a divine obligation, rather is a invitation for attaining divine ceremonies, whose requirement is a divine Grace bestowed upon us for which we must be thankful to Allah. Awareness of this point makes clear the divine proclamation in the following verse:

“O' ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that you may ward off (evil).”

- Holy Qur'an (2:183)

is a proclamation, extremely honourable, esteemed, distinguished, and sweet, because, it is an invitation to sit upon the table full of His generosity and to attain the sacred spiritual station of His union (wasal) and countenance (laq'a).

3. Realization of the fact that the wisdom behind the indispensability of fasting that is less eating, is to weaken the sinful sensual passions; therefore, we should not indulge in over-eating and consuming more food than the daily requirements after fast-breaking (iftar), thus, in this manner making the fasting and hunger of the whole day as useless.

4. Awareness about the merits and advantages of fasting would reveal that in order to observe it properly with devotion, we must make our best efforts so that we are not deprived from utilizing its vast benefits.

5. Pondering about the indispensability of fasting would reveal things, which enhance the value and worth of fasting, things which decrease its worth, and things which contradict and oppose fasting. It is from these considerations that the meanings of the following tradition can be appreciated, which says:

“Fasting is not only renunciation of food and drink, while observing fasting your flesh, eyes, tongue, and in accordance with certain traditions even skin and hairs must observe fasting and must remain pious and ascetic.”

6. The above explanation would also reveal that our aim and objective for fasting should not be either for the sake of freedom from Hell's punishment or for receiving the bounties of Paradise, even though both of these objectives are achieved through fasting. Rather our aim and intention from fasting should be that this deed would make us closer to Allah (the Glorious, the Exalted), thus, helping us attaining union with Him. It would lead a human being farther apart from bodily sensual desires and would make him closer to angelic and spiritual virtues.

Pondering about the above-mentioned explanation would reveal that, since Allah (the Glorious, the Exalted), has invited us for His benevolence, any sort of talk, action, and behavior which would make us farther away from divine presence, would be indicative of negligence on our part, and would not be complimentary to that.

Therefore, from these considerations we should not like and approve it, because, sitting in this state upon the table of blessing of the One who has invited us and is knowledgeable about all our thinking, thoughts, and plans while He is caring about us and we are naive towards Him, He is remembering us while we are negligent towards Him, and He is looking towards us while we are turning our faces away from Him, of course, would be impolite and rude, and no wise person would tolerate such behavior from any of his friends.

But Allah (the Glorious, the Exalted), because of His special grace and favours towards His bondsman, has not considered these indecent behaviours and inexcusable negligence as forbidden (haram) and considering this negligence factor, has assigned obligations for His bondman which are far lesser in magnitude than their capacities. For the sake of their ease, have allowed them to observe only parts of obligations as much as they may, and has overlooked the portions not performed by them.

However, on the other hand, His great devoted servants don't allow themselves to behave in this manner with their Lord, rather in every deed whether compulsory or forbidden, act in a manner which suits with their servitude and bondage as well as is decent enough for the Divinity and Splendour of their Lord, and those who show negligence in this path, and do not care about the rights of their bondage and the divinity of their creator are regarded by them as damned and destitute.

Regarding fasting, what conditions Imam al-Sadiq [a]3considers essential for the authenticity of fasting, some of them would be described here as follows:

“The fast observer should consider himself as Hereafter's traveller, should remain in the state of humility, fear, self-degradation, and like a servant fearing his master, should remain afraid of Allah; his heart should remain pure from defects and contamination, and his inner-self should be free from everything except Allah; must sacrifice his entire friendship and intentions for Him and must purify his heart from all other friendships except Allah's; must surrender his eyes and soul to Him; must commit his soul for His remembrance; must utilize his body in Allah's path and must keep it distant apart especially the tongue from all sorts of sins and indecencies. Whoever has observed these limitations had indeed discharged his obligations of fasting properly, and whoever has shown negligence to discharge these obligations has wasted his fast and would not be benefited from its reward.”

We must think about musts which Imam al-Sadiq [a] in this narration has considered essential for a fast observer, so that we may appreciate the advantages and blessings incorporated therein. For example, a fast observer who consider himself as a Hereafter's traveller - a traveller who is nearing his final destination - obviously will not be interested in worldly allurements, and will not pay attention towards anything except collection of provisions for his eternal journey. Or for example, a fast observer who is in a state of humility and heart-brokenness would not be interested in anything, except attaching himself to Allah (the Glorious, the Exalted), and would be pleased with His remembrance.

And the fast observer who has surrendered his body and soul absolutely to Allah (the Glorious, the Exalted), wouldn't care for anything except Him, inevitably his soul and body, self and conscience, and his entire existence would be filled with Allah's remembrance, love, worship, and servitude. And the fasting of someone like him is the fasting of favourites. (I swear by Allah in the name of His favourite and friends that may He bless us with the grace of undertaking such a fast at least once in lifetime).

2. Types of Fasting

There are three types of fasting:

1. The fasting of commons, which is the renunciation of eating and drinking, and observance of other fasting requirements as described in the Books of Jurisprudence.

2. The fasting of nobles, which in addition to the above also includes renunciation of sins i.e. controlling eyes, ears, tongue, and other bodily parts from sinning and transgression.

3. The fasting of most distinguished nobles which in addition to the renunciation of the above also includes relinquishment of everything, be it permissible or forbidden, which makes mind and conscience negligent from Allah's remembrance.

Of course, it must be understood that even the fasting of noble and the fasting of most distinguished notables in itself contains infinite degrees and ranks, i.e. like the believers containing various degrees and ranks in accordance with their piety and asceticism, inevitably their fasting too will differ on the basis of the magnitude of their piety and asceticism. Considering that each believer possesses a particular degree of faith and piety, it could be said that faith, piety, and fasting have as much as ranks and degrees as there are the number of believers.

3. Classification of Fast observers On the Basis of Their Aims and Intentions

As described earlier that fasting can be classified into three categories in accordance with renunciation of things; on the basis of aims and intentions, fasting may be classified into five categories as follows:

1. A group of people observe fasting without having particular aim and intention which could be the basis of correctness of their deeds and accordingly could prevent their deeds from becoming nullified. For example, some might observe fasting, because of fear from the people, or for the sake of their material and worldly benefits, or may observe fasting because of prevailing habits among Muslims. Some observe fasting in order to remain immune from people's persecution as well as not to remain deprived from material gains and advantages obtained through intermingling with the community.

2. A group of people observe fasting in order to remain immune from peoples persecution, as well as not to remain deprived from material advantages obtained through social intermingling; in order to remain immune from Hell's punishments as well as not to be deprived from the bounties of Paradise.

3. Another group observe fasting only for the sake of immunity from Hell's punishment, or for utilization of Heavenly bounties, or for the sake of both.

4. Another group observe fasting for the sake of immunity from Hell's punishment as well as to be blessed with Heavenly bounties, but in addition to that, also to seek Allah's pleasure and nearness.

5. In the end there is a group who observe fasting and does not have any other intention and aim except Allah's pleasure and nearness. They observe fast only in order to become closer to Allah (the Glorious, the Exalted), and to attain the position of His consent.

4. Special Fasting - the Affairs of Allah's Favourite Saints

It has been narrated that fasting carries still further higher ranks, and that is the fasting of those who observe fasting and worship only because they consider, Allah (the Glorious, the Exalted), as worthy of worshipping. They do not have any intention and objective in their fasting and worshipping, even the aim and intention of becoming nearer to Him and attaining His pleasure and countenance. They consider even worshipping and fasting with the intention of Allah's countenance and nearness as incomplete, and I myself have seen someone like this who considered such worships and deeds as worshipping of self or egotism.

It seems that their thinking is not acceptable, and I don't believe that there is any prophet, imam, or favourite angel whose deeds and worships would be based solely upon his belief that Allah (the Glorious, the Exalted), deserves worshipping and in none of his deeds wouldn't have desired even attaining Allah's nearness and countenance And if, some of the mystics considered worshipping with the intention of Allah's nearness and attaining His countenance as self-worshipping or egotism they have acted extravagantly with exaggeration.

Of course, it must be understood that occasionally a situation arises for mystics and saints, whereby their worships, actions, and even intentions are not for the sake of attaining Allah's nearness or countenance rather they do it because, they consider Allah (the Glorious, the Exalted), as worthy of worshipping. But, I don't believe that continuation of this situation permanently would be possible for any of the prophets what to say about others.

And I don't prefer even worship with this intention, over the worship performed for the sake of attaining Allah's nearness and countenance. How could I prefer such a worship because, I do not know any worship superior than the worship's of the Holy Prophet [s] and Commander of the Faithful Imam 'Ali [a], which in accordance with various traditions, in most of the cases, were performed with the sole intention of attaining Allah's countenance and pleasure.

Even, I can go further deeper and say that it is not far away from reality that maybe some of the times the worships of these nobles might have been performed with the intention of fear from divine punishment. And why shouldn't it be so? Is it possible that someone's intensity of fear from divine punishment be so severe that whenever he would think about Hell would result in his fainting?4

Then how come such severe fear wouldn't be effective in his actions and worships? I believe that if such a thing is not impossible, it is far away from being accepted.

I may even say that the situations of divine prophets and saints including their Lord and Master the Prophet of Islam differ significantly, and the reason of this difference is due to the respective manifestations of the glory of Allah's sacred names upon them. At times, when the sacred names of Allah's beauty were manifested upon them they become infatuated with His love, sought comfort in His love and affection, behaved like a lover uttering amorous words, did not desire any thing other than Him, and even sometimes behaved in affected manners. And when the sacred divine names of Allah's glory and wrath were manifested upon them they were engulfed with fear and anxiety, trembled and shed tears, recited phrase of repentance upon their tongue, mentioned their humility and neediness, besought him for His forgiveness and pardon, and requested immunity against divine punishments and Hell's fire.

The reason of such manifestations was divine orders and expediency so that these Allah's noble creatures could be trained in this manner, may be promoted to higher Exalted spiritual stations, and could attain His nearness. Yes! The spiritual training and spiritual positions of those noble personalities were in Allah's hand, and He himself with such manifestations has carried them upward towards meaningful perfection and Exalted spiritual positions. Didn't we recite in the comprehensive prayer (Ziyarat al-Jamiah):5

“O' my Masters! Allah's with alternative manifestations of fear and hope (i.e. by revealing His wrath, glory, and beauty), has taken over the control of your heart's training and asceticism in His own hands.”

Yes! The difference in the lifestyles of divine messengers and saints is a matter, which is confirmed by narrations, and anyone who has undertaken some research about the traditions regarding their biographies would be able to appreciate this matter easily. For example: regarding the Holy Prophet [s] it has been reported in traditions that he sometimes said:

“O' Humera (Ayesha)!”

And called Ayesha for companionship or talking, while on the other hand he kept awaiting for prayer time and said to Bilal:

“Comfort me, O' Bilal! (by calling for prayers).”

Sometimes, when revelation were descended upon him, the colour of his face used to change, even he used to be scared during windstorms fearing divine retributions. Does not this explicitly indicate the variations in the behavior of that noble personality? And if it so, how can it be accepted that in all his worships and obedience he does not have any aim except considering Allah (the Glorious, the Exalted), as worthy of worship?

The above discussion proves this point that those who said that - the worship should be performed with the only intention that He (Allah) is worthy of worship - is an statement which cannot be accepted, even if it was uttered by the great scholars and mystics with the exception that, those noble ones, with these words would have pursued a matter which is in agreement with their intention of achieving Allah's nearness.

Because, the aim of attaining nearness of the Supreme Reality or Beloved's countenance could be possible without the heart's infatuation with Paradise or fear from Hell's tortures, rather with the intention of considering Him worthy of worship and, thus, striving towards His nearness. And therefore, performance of worship and deeds with this intention, in itself is an evidence and the meanings of that worship and deed, which has been performed with the sole intention of knowing Allah (the Glorious, the Exalted), as worthy of adornment as the Commander of the Faithful Imam `Ali [a] has said:

“O' Allah! If I adore you and lower my head in servitude, it is neither because of the heart's infatuation towards Paradise nor because of fear from Hell's fire, rather I worship You because I consider you as worthy of worshipping.”

The above narration emphasizes the same point because, the noble Imam has placed the worship due to worthiness only in front of worships for the sake of greed or fear and not against all other kind of worships even if performed with the intention of attaining Allah's nearness and achieving his pleasure.

Yes! I beseech Allah (the Glorious, the Exalted), to bestow upon me the grace, favour, and strength to worship Him with the intention of attaining His nearness. Furthermore I ask Him to guide us to understand the correct and proper meanings of His nearness and accordingly should strive towards its attainment, so that we are not included among those who consider His nearness as meaningless and impossible. Didn't some of the exalted scholars and jurisprudents consider, although incorrectly, Allah's nearness as meaningless? And said that intention of Allah's nearness could not mean anything except servitude to His commands, otherwise it would be in contradiction with Allah's attributes.

Also, it should not be forgotten that considering worshipping due to greed or fear as futile, even if these words are uttered by some of the learned scholars and gnostics are undesirable and improper, of course, such negligence and blunders from these noble ones are not in disharmony with their exalted academic and mystical ranks because, Allah (the Glorious, the Exalted), in accordance with His wisdom and expediency makes them entangled into such negligence and stumbles.

Also, it must be understood that one of the most famous and learned scholar Sayyid Tawus, in his book Iqbal, has regarded those who worship Allah (the Glorious, the Exalted), only due to fear from Hell as low. According to his own explanation, these are the people who did not consider Allah as worthy of worship and if there was no fear of Hell, they would not have worshipped Him at all. Of course, such views as Sayyid Tawus has explained, are not correct and those who possess this thinking are indeed low and such Islam and belief are indeed, sick and contaminated.

Also, this must be clarified that a sincere devotee does not look towards anything except his beloved, in addition to that from the point of view of tolerance of hardships, performs the hardest worships, as has been narrated from the Commander of the Faithful Imam 'Ali [a] that if there were two deeds carrying the same reward, he would have selected the harder one. These are the real sincere ones, and may Allah bless them.

5. Classification of Fast observers On the Basis of Their Food Consumption

From the point of view of eating and drinking the fast observers differ as follows:

The fast observers whose eating and drinking is provided through forbidden means are like the ones, who carry the burden of things belonging to others upon their shoulders. The things ultimately reach to their owner and the exhaustion and fatigue remain with these people. The reward of fast of such fast observers is given to the real owners of those eatables or drinks which were illegally consumed by these fast observers, and for them nothing remains except tyranny, wrath, and usurpation of people's wealth.

Or they are like those who undertake pilgrimage to Mecca riding upon an usurped animal, in which case the reward of the Hajj pilgrimage reaches to the owner of that animal and exhaustion and fatigue remain for the usurper.

The fast observers whose eating and drinking consist of doubtful material, (i.e. there being lawful (halal)6 or unlawful (haram)7 is not confirmed), could be further classified into two groups:

The first group consists of those fast observers whereby the consumption of such eating and drinking items apparently is lawful (halal) for them.

The second group consists of those whose consumption of such eating and drinking items apparently is not lawful (haram). These people, with slight variation, are similar to those fast observers whose eating and drinking is provided by unlawful (haram) means.

The fast observers whose eating and drinking consist of lawful (halal) means, but are excessive in their consumption in quality as well as in quantity. That is they fill their tablecloth with colourful delicious dishes at dawn (Suhur) and at the time of fast breaking (iftar), and in their consumption of these foods indulge in over-eating.

Their story resembles that of a low ambitious miserly person who in the presence of his beloved amuses himself with something else, while his beloved desires that his lover should pay attention only towards him, and should enjoy his companionship. Such low ambitious miserly ones do not possess the decency and worthiness to be invited for the union with their beloved, they deserve only to be amused in their petty amusements. Because, these are the slaves of their stomachs and not the bondsman of Allah (the Glorious, the Exalted). It would be more appropriate to consider them as worshippers of belly instead of calling them as Allah's worshippers.

The fast observers, who in their qualitative and quantitative consumption of eatables go further deeper as compared to the previous group, reaching to the level of extravagance. Their situation is similar to those fast observers whose eating and drinking consist of unlawful (haram) means because, lavishness and extravagance is forbidden and is tantamount to a sin. Therefore, it would be more appropriate to consider them as disobedient and sinners, instead of knowing them as obedient bondsman of Allah (the Glorious, the Exalted).

5. The fast observers whose eating and drinking as well as their level of consumption consist of lawful (halal) and is permissible; are not indulged in any sort of waste and extravagance; neither they fill their tablecloth with colourful delicious dishes nor they practice over-eating and belly-filling; limit themselves to consume only a single food and abstain themselves from eating with the intention of enjoyment; Allah (the Glorious, the Exalted), will reward them with best of His bounties; with His infinite generosity will bless them, and no one knows or could imagine what sort of special rewards have been accumulated for them by Him.

6. Classification of Fast observers On the Basis of Eating at Dawn (Suhur) and Fast-breaking (Iftar)

Fast observers from the point of view of their intention (niyyat) for eating at dawn (Suhur) and fast breaking (iftar) may be classified as follows:

1. Those who do not make any special intention for eating Suhur and iftar and simply eat to enjoy the food taste as well as to make up for the hunger during the fasting.

2. Those who eat Suhur and iftar with the intention of enjoying the food taste and make up for the hunger, but at the same time with the intention that eating Suhur and iftar are recommended (mustahab) and help a person in his worshipping.

3. Those who eat Suhur and iftar because, it is recommended, Allah likes it, and it helps a person in worshipping, but in addition to that also pay due regard to special etiquette and instructions about Suhur and iftar - etiquette such as recital of Holy Qur'an, engaging in special supplications before, after, and during Suhur and iftar, and praising and thanking Allah (the Glorious, the Exalted).

7. Etiquette of Eating at Dawn (Suhur) and Fast-breaking (Iftar)

One of the most important etiquette and instruction is the recital of Surah al-Qadr (Power) before taking Suhur and iftar as well as recital of illustrious and illuminated supplication:

“Allahuma rabb al-nur al-'adheem” (Allah is the possessor of great illumination)

which has been given book of Iqbal written by the most esteemed and famous scholar Sayyid ibn Tawus. About this supplication it has been narrated from Imam al-Sadiq [a] that the Holy Prophet [s] has recommended recital of this prayer to Commander of the Faithful [s] Imam 'Ali [a] and said that Archangel Gabriel came to me and said:

“Whoever in the Holy Month of Ramadhan before iftar recites this prayer, Allah answers his prayer, accepts his prayer and fasting, grants his ten requirements, forgives his sins, removes his grief, makes his heart at ease, grants his wishes, makes his deeds to ascend upward with the deeds of prophets and righteous saints, and on the Day of Judgement brings him to His presence with a face illuminated like bright moon.”

Comment

It becomes conspicuous from the narrations that fasting does not mean only abstinence from eating and drinking rather it also means renunciation of sins. Because, some of the sins like backbiting, lying, lustful sight, cursing, and oppression - be it less or more - would break the fast like the eating and drinking.

Therefore, it is up to the fast observers to abstain from all the above, and during fast must endeavour so that eye, ear, tongue, hands, feet, and other bodily parts all together must observe fasting and should abstain themselves from performance of those acts which should not be performed, even they should avoid over-talking and should practice silence lest their fasting days do not have any difference with other days except eating and drinking, and they should not forget the words of the Holy Prophet [s], who has said:

“Renunciation of eating and drinking is the easiest thing - which has been made compulsory upon the fast observers.”

And if, the scholars and jurisprudents consider the fasting of someone who has committed a portion of these sins - as correct, it is from this consideration that what they meant with this correctness of this fast is from the point of view of make up fasting (i.e. for some one, like this, it is not obligatory that after the Holy Month of Ramadhan he must repeat these fasts as makeup fasting).

But what is meant with the correctness of fasting in traditions is - their acceptance by Allah (the Glorious, the Exalted). And in many cases a fast observer may undertake a fast in such a manner that in accordance with the religious decrees of a jurisprudent it would not be obligatory upon him to offer make-up (qadha) fast, but it may be that such fast would not have been acceptable by Allah (the Glorious, the Exalted).

The correct and perfect fast which Allah (the Glorious, the Exalted), has made obligatory for the self-perfection and spiritual ascent of fast observers, inevitably must be accompanied with abstinence from all bodily sins. Apart from that it would be much better if the fast observer in addition to renunciation of bodily sins should also practice abstinence from sins of the heart, i.e. should prevent the heart from any other remembrance except Allah's, and should renounce everything except Allah which is the most superior and esteemed fast.

Some one who has truly discovered the reality, virtues, and wisdom of fasting inevitably should abstain from all sort of sins and transgression for the sake of fast's acceptance, otherwise on the Judgement Day he would be questioned why his eyes, ears, tongue, and other bodily parts did not observe fasting? And simply quitting eating and drinking which would relieve him from undertaking make-up fasting (qadha) in this world, would not make him immune from scrutiny and Allah's punishment on the Judgement Day.

Notes

1. The Commander of the Faithful 'Ali ibn Abu Talib [a]: was the first perfect exemplar of the teachings of the Most Noble Messenger [s]. 'Ali was raised by him from early childhood and followed him like a shadow until the very end of the latter's life. He was like a moth before the prophetic flame; the final moment when he was separated from the Most Noble Messenger [s] was when he embraced his corpse and laid it to rest.

'Ali [a] was the first person after the Most Noble Messenger [s] to approach spiritual realities in the manner of philosophical reflection, that is, by free exercise of reason. He used many technical terms and laid out and organized the rules of Arabic grammar in order to protect the Holy Qur'an from copyist's errors.

The exact scholarship, spiritual culture, and consideration of ethical, social, political, and even mathematical problems shown in 'Ali's [a] discourses, letters, and other documents that have reached us are astonishing. The wealth of these documents makes 'Ali [a] the best known individual among Muslims to have a full realization of the sublime goals of the Holy Qur'an and the critical and practical concepts of Islam as they should be realized.

They testify to the soundness of the prophetic saying: “I am the city of knowledge, and 'Ali is its gate.” Furthermore, he combined this knowledge with action. In short, 'Ali's outstanding character is beyond description, and his virtues are innumerable. Never in history has someone's character drawn the attention of the world's scholars and thinkers to such an extent [Tr].

2. dhikr: inducing or maintaining a state of Allah's awareness, especially by means of vocal or silent recitation of his Supreme Names. For details see Ayatullah Ibrahim Amini's Book: Self Building, pp. 277-284 [Tr].

3. Imam al-Sadiq [a] (83/699-148/765): the son of the fifth Imam, he lived in an increasingly favourable climate and was able to teach openly in Madina. Large numbers of scholars gathered around him to learn, including such famous Sunni figures as Imam Abu Hanifah, the founder of the one of the four Sunni schools of law.

Towards the end of Imam Ja'far's life severe restrictions were placed upon his activities, as a result of growing Shi'ite unrest. More traditions are recorded from him than from all the other Imams together. He is so important for Twelve-Imam Shi'ite law that it is named the Ja'fari School after him. He is buried in the Baqi Cemetery in Madina. Ja'far's fame for religious learning was great, greater than that of his father or of any other Twelver Imam except for 'Ali bin Abu Talib [a] himself, perhaps the earliest historical reference presenting Ja'far as one of the most respected and highly esteemed personalities of his epoch, and as having profound knowledge and learning, is Ya'qubi's statement that it was customary for scholars who related anything from him to say: “the learned one informed us”.

Even the famous jurist of Medina, Imam Malik bin Anas, is reported to have said, when quoting Ja'far's traditions: “the Thiqa (truthful) himself told me that...” Similar compliments for Ja'far are attributed to the Imam Imam Abu Hanifah, who is also reported to have been his pupil. Al-Sadiq's [a] knowledge was great in religion and culture, he was fully informed in Philosophy, he attained great piety in the world, and he abstained entirely from lusts. He lived in Madina long enough to greatly profit the sect that followed him, and to give his friends the advantage of the hidden sciences [Tr].

4. Some of the Islamic traditions about some of the Sinless Imams [a] have mentioned that while remembering Hell's horrible punishments they fainted, [Author].

5. For Ziyarat al-Jamiah refer to the book Prayers and Supplications selected from Mafatih al-Jinan, Zad ul-M'ad and Almanac p. 654 [Tr]

6. Halal: things which are allowable by religious law.[Tr]

7. Haram: categorically forbidden by religious law [Tr].