Alhassanain(p) Network for Heritage and Islamic Thought

Imam al-Hasan (a.s) has showed his excellence and achievements, spread Mu’awiya’s bad deeds and disgraceful acts through this wonderful speech in which appeared his eloquent, miraculous nature, marvelous brevity, quick-wittedness, and strong proof. Through it he degraded Mu’awiya’s immoderation and hit the most prominent of his elements from among his known ancestry and lineage. Therefore, where is the feebleness and incapability of expressing himself, O Amr bin al-‘Aas?

3. The Imam’s affair in Sham became great. The people successively came to visit him and listen to his speech. So he (a.s) possessed the hearts, the feelings, and the sentiments. The clubs and the assemblies talked about his great excellence and talents. Mu’awiya’s hirelings were Amr bin al-‘Aas, al-Waleed bin ‘Aqaba, ‘Utba bin Abi Sufyan, and al-Mughira bin Shu‘ba. When they saw that, they were afraid that something dangerous would happen, the authority would escape them, and the thrones of the Umayyad government would be destroyed. So they held a meeting in the royal court. They mentioned to Mu’awiya that the people welcomed Imam al-Hasan, honored him, overcrowded to visit him, and that his (Imam al-Hasan)existence was dangerous to the Umayyad state. They thought that the best way to degrade his dignity and to make the people turn away from him was to summon him, to accuse his father of killing ‘Uthman, and to curse him because of that. This is the text of their speech: “Surely al-Hasan has enlivened his father and his name. He said, and the people believed him. He commanded them, and they obeyed him. They hurried to him. That will raise him to that which is greater than he is. What displeases us still reaches us from him.”

So Mu’awiya asked them: “What do you want?”

They said: “Send for him and let him come, that we may curse him, curse his father, revile and rebuke him, and tell him that his father had killed ‘Uthman, and make him acknowledge that. He will change nothing of that.”

It was well known to Mu’awiya that their opinion was silly and their thinking was far from correctness. That is because he had come to know that the Imam would defeat and succeed in disgracing them. So he said to them: “I do not see that and do not do it.”

“We have determined, O Commander of the faithful, to do that.”

“Woe unto you!” retorted Mu’awiya, “Do not do! By Allah, whenever I see him sitting with me I am afraid of his position.”

  “Anyway send for him!” they demanded.

“Surely if I sent for him, I would treat him fairly,” stipulated Mu’awiya.

So Ibn al-‘Aas said: “Are you afraid that his falsehood will put an end to our right or his speech will exceed ours?”

When Mu’awiya saw that they insisted on him, he said to them: “Surely if I sent for him, I would command him to speak with the whole of his tongue.”

“Command him to do that,” they said.

Mu’awiya responded to what they wanted. He commanded them to follow a special plan during their speech with the Imam, saying: “If you disobeyed me and sent for him and refused (all things) except that, then do not be weak in speaking with him. Know that he belongs to the members of a House with whom none can find fault or on whom can fasten shame. But throw a stone at him through saying to him: ‘Surely your father killed ‘Uthman and disliked the caliphate of the caliphs before him.’”

Then he sent for Imam al-Hasan. The Imam rose, asked for his clothes, and put them on. He knew the purpose for this summons. So he went out supplicating with this supplication: “O Allah, I seek refuge with you from their evil, repel through You in their throats, and seek help from You against them! Therefore, suffice me against them however You will and whenever You will through might and strength from You, O Most Merciful of the merciful!”

Then Imam al-Hasan (a.s) walked until he reached Mu’awiya. When Mu’awiya saw him coming towards him, he welcomed and honored him. Then he turned to him and apologized to him: “O Abu Muhammad, surely these (people) sent for you and disobeyed me.”

However the Imam explained to him that his apology was not real, saying: “Glory belongs to Allah! The house belongs to you, and asking permission to enter it belongs to you. By Allah if you responded to what they wanted and to that which was in their souls, then I feel shame for you of the obscenity. If they overcame your opinion, then I feel shame for you of weakness. Therefore which of them do you acknowledge? And which of them do you deny? If I had come to know their place, I would have brought a number equal to them from among the Banu ‘Abd al-Muttalib, that I might not feel lonely because of you and them. Surely my guardian is Allah, and He befriends the good.”

Mu’awiya said: “Surely I disliked summoning you. However they urged me to do that though I disliked it. They and I will treat you fairly. We have

summoned you to make you confess that ‘Uthman was unjustly killed, and that it was your father who had killed him. Therefore listen to and answer them. Your loneliness and their gathering should not prevent you from speaking with the whole of your tongue.”

When Mu’awiya kept silent, Amr bin al-‘Aas began speaking. He cursed Imam Ali, the Commander of the faithful and accused him of cursing Abu Bakr. He said that he disliked the caliphate, took part in killing ‘Umar bin al-Khattab and unjustly killed ‘Uthman. He ascribed all bad qualities to him. Then he turned to Imam al-Hasan and said to him: “O Banu ‘Abd al-Muttalib, Allah does not give you the dominion for your killing the caliphs, your regarding as lawful what Allah prohibited from among the blood, your craving after the dominion, and your doing the unlawful. Then surely you, O Hasan, say to yourself that the caliphate will reach you while you have neither mind nor reason. How do you see that Allah, the Most High, has deprived you of your reason and made you as the most foolish of Quraysh and (made the people) mock at you? That is because of your father’s bad deed. We have summoned you to curse you and your father. As for your father, Allah was alone with him and sufficed us against him. As for you, you are in our hands, and we will choose the qualities regarding you. If we killed you, then we would commit no sin towards Allah, and the people would find no defect with us. Therefore can you refute us and accuse us of lying? If you thought that we told a lie regarding a thing, then refute us in respect of what we have said; otherwise, you should know that you and your father are unjust!”

There is nothing in this speech except slander and cursing that issued from a soul full of falsehood and enmity toward Ahl al-Bayt, peace be on them.

After him, al-Waleed bin ‘Aqaba, a sinful person, said: “Surely you are ‘Uthman’s uncle. He was an excellent child to you. He knew your right. You are his sons-in-law. He was an excellent father-in-law to you. He honored you. However you were the first to envy him. Your father unjustly killed him; he has neither an excuse nor a proof. So how do you see that Allah avenged his blood and placed you in your position? By Allah, the Umayyads are better to the Hashimites than the Hashimites to the Umayyads, and Mu’awiya is better to you than yourself.”

Then he kept silent. After him, ‘Utba bin Abi Sufyan spoke. He showed his evil inners and enmity toward Ahl al-Bayt, saying: “O Hasan, your father was the wickedest of Quraysh to Quraysh, for he shed their blood, severed their blood relations, was long in sword and tongue, killed the living, and found fault with the dead. You were among those who killed ‘Uthman, and we will

kill you because of him. As for your hope for the caliphate, you have not struck its flint nor are you outweighing in its inheritance. You, the Hashimites, killed ‘Uthman. It is an act of truth to kill you and your brother. As for your father, Allah sufficed us against his affair and killed him for ‘Uthman. As for you, there would be against us neither sin nor enmity if we killed you because of ‘Uthman.”

After him, al-Mughira bin Shu‘ba spoke. He started with cursing Imam Ali, the Commander of the faithful, peace be on him. Then he said: “By Allah, I find no fault with him regarding a matter he betrayed, but he killed ‘Uthman.”

Then they kept silent. Imam al-Hasan faced them. He debated with them. He spread their defects and their disgraceful acts. He lauded the excellence of his father Imam Ali, the Commander of the faithful, peace be on him. In the first place he addressed Mu’awiya, saying: “O Mu’awiya, these (people) have not cursed me. But you have cursed me out of obscenity with which you are familiar, a bad opinion for which you are famous, a bad moral to which you have stuck, and aggression against us because of an enmity from you toward Muhammad, may Allah bless him and his family. However, listen, O Mu’awiya, and you listen! I will say regarding you and them something less than you have. I adjure you before Allah, O people, did you know that the person you cursed today performed prayers towards both qiblas? As for you, O Mu’awiya, you disbelieved in them (the two qiblas). You thought that they were misguidance. You worshipped al-Laat and al-‘Uzzaa[1] out of error. I adjure you before Allah, did you know that he pledged two allegiances-the allegiance of al-fath (the conquest), and the allegiance of al-ridwan (the good pleasure)? As for you, O Mu’awiya, you disbelieved in one of them and broke the other. I adjure you before Allah, did you know that he was the most appropriate for faith? As for you, O Mu’awiya, and your father, you were among those whose hearts were reconciled (al-mu’alafatu qulubuhum). You concealed unbelief and showed Islam; and you were attracted with money. I adjure you before Allah, did you know that he (Imam Ali) was the bearer of the standard of Allah’s Apostle, may Allah bless him and his family, at the Battle of Badr, and that the standard of the polytheists was with Mu’awiya and his father? Then he met you at the Battle of Uhud and of the Allies carrying the standard of Allah’s Apostle, may Allah bless him and his family, while the standard of the polytheists was with your father. During all of that Allah granted him conquest, showed his proof, supported his summons, and confirmed his speech. In all those places Allah’s Apostle, may Allah bless

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[1] Al-Laat and al-‘Uzzaa were two idols.

him and his family, was pleased with him and was displeased with you and your father. I adjure you before Allah, O Mu’awiya, did you remember the day when your father came riding a red camel that you drove, and your brother ‘Utba led? Allah’s Apostle, may Allah bless him and his family, saw you and said: ‘O Allah, curse the rider, the leader, and the driver!’ Did you, O Mu’awiya, forget the poetry you wrote to your father when he intended to be a Muslim and prohibit him from that? (You said:)

‘O Sakhr, do not be Muslim one day lest you should expose us after those who were torn at (the Battle of) Badr.

(They were) my maternal uncle, paternal uncle, granduncle, the third of them, and Hanzal of good who gifted us with sleeplessness…’

“By Allah what you have concealed from among your affair is greater than what you have manifested. I adjure you before Allah, O people, did you know that Ali abstained from pleasures among the companions of Allah’s Apostle, may Allah bless him and his family? So it has been revealed regarding him: O you who believe, do not forbid (yourself) the good things which Allah has made lawful.[1] And that Allah’s Apostle, may Allah bless him and his family, sent the leading companions to Bani Qurayza. They approached their stronghold and were defeated. So he sent Ali with the standard, and he made them follow Allah’s judgment and that of His Apostle, and he did the like at Khaybar.

“O Mu’awiya, I think that you do not know that I know what Allah’s Apostle, may Allah bless him and his family, said about you when he wanted to write a letter to Bani Khuzayma. He sent for you, and you did not come to him. So he invoked (Allah) against you with ‘O Allah,’ until you die.

“And you, O people, I adjure you before Allah, did you not know that Allah’s Apostle, may Allah bless him and his family, cursed Abu Sufyan in seven places that you cannot refute:

“Firstly, when he met Allah’s Apostle, may Allah bless him and his family, who was going out of Mecca to al-Ta’if to summon Thaqif to the religion. He (Abu Sufyan) attacked, cursed, stultified, abused, accused him of lying, and intended to assault him (the Prophet). So Allah and His Apostle cursed him and then the Prophet (a.s) went away.

“Secondly, on the day of the train of beasts of burden(youm al-‘eer) when Allah’s Apostle, may Allah bless him and his family, interfered with them

------------------------------------------------------------- [1] Qur’an, 5, 87.

while they were coming from Sham. However Abu Sufyan drove them away and made them walk by the coast. So the Muslims did not obtain them. Allah’s Apostle cursed him and invoked (Allah) against him. Accordingly, the Battle of Badr took place.

“Thirdly, at the Battle of Uhud when he (Abu Sufyan) stood at the foot of the mountain and Allah’s Apostle was on the top. He was calling out many times: ‘Exalt Hubal!’ So Allah’s Apostle, may Allah bless him and his family, cursed him ten times; and the Muslims cursed him.

“Fourthly, on the day when he (Abu Sufyan) brought the allies along with Ghatafan, the Jews, so Allah’s Apostle, may Allah bless him and his family, cursed him and invoked Allah against him.

“Fifthly, on the day when Abu Sufyan brought Quraysh and prevented Allah’s Apostle, may Allah bless him and his family, from the Holy Mosque in Mecca, and the animals for immolation were ready to reach their place on the day of al-Hudaybiya. So Allah’s Apostle cursed Abu Sufyan. He cursed the leaders and the followers and said: ‘All of them are cursed. None of them will believe.’ It was said: ‘O Allah’s Apostle, is Islam not hoped for any of them? So how is the cursing?’ He said: ‘The cursing will befall none of the followers. As for the leaders, none of them will succeed.’

“Sixthly, on the day of the red camel.

“Seventhly, on the day when they stood in front of Allah’s Apostle, may Allah bless him and his family, to startle his she-camel. They were twelve men. Among them was Abu Sufyan. So this belongs to you, O Mu’awiya.”

Through his speech, Imam al-Hasan (a.s) brought down Mu’awiya from his palace to his grave, from his throne to his coffin. He made sadness hurt him. Then he turned to Amr bin al-‘Aas and said to him: “As for you, O bin al-‘Aas, surely your affair is common. Your mother gave birth to you (while you were) unknown because of adultery. So four (men) from Quraysh sued one another about you. Her butcher overcame you. He was the meanest of them in lineage and the wickedest of them in position. Then your father rose and said: ‘I detest Muhammad, the childless.’ So Allah revealed regarding him what He revealed. You fought against Allah’s Apostle, may Allah bless him and his family, at all the battles. You satirized and harmed him in Mecca, and you plotted against him with all your scheme. You were the worst of all the people in accusing him of lying and enmity. Then you along with the owners of the ship went out intending (to go to) al-Nejashi (to ask him) to repatriate Ja‘far and his companions to the people of Mecca. When what you hoped escaped

you, Allah returned you disappointed and proved you a lying informer, and you specified your punishment against your companion ‘Ammarah bin al-Waleed. So you informed al-Najashi against him as envy for what he committed with his wife. So Allah exposed you and your companion. Therefore, you are the enemy of the Hashimites during the pre-Islamic period and Islam. Then you and all these people have come to know that you satirized Allah’s Apostle, may Allah bless him and his family, with seventy verses of poetry. So Allah’s Apostle, may Allah bless him and his family, said: ‘O Allah, surely I do not say poetry and I should not (say it). O Allah, curse him a thousand times for each letter. Therefore, there are countless curses on you from Allah. As for what you have mentioned regarding ‘Uthman’s affair, it was you who set the world with fire against him. Then you went to Palestine. When you heard of his murder, you said: ‘I am Abu Abdullah. When I hurt an ulcer, I make it bleed.’ Then you devoted yourself to Mu’awiya and sold your religion for your life in this world. Therefore, we do not blame you for hatred nor do we admonish you for affection. By Allah, you did not support ‘Uthman when he was alive nor did you become angry for him when he was killed. Woe unto you, O bin al-‘Aas! Did you not say regarding the Hashimites when you left Mecca for al-Najashi?

‘My daughter says: To where is this departure? And my going is not condemned.

I said: Leave me! Surely I am a man (who) wants (to go to) al-Najashi as to Ja‘far.

That I may burn him with a burning through which I set right the chivalry of the wry-necked.

And my affair is Ahmed (Muhammad) from among them, and I will say as to him with the abominable.

And I will run to ‘Utba diligently even if he was like the red gold.

And I will not turn away from the Hashimites and as far as I can in absence and presence.

If he accepted my admonition to him; otherwise, I will draw my sword towards him

Therefore, this is the answer to you. Have you heard it.’

Imam al-Hasan (a.s) mentioned what was standing in Amr bin al-‘Aas from among the vices, the disgraceful acts, the violent malice against Islam and the Muslims, his taking part in shedding ‘Uthman’s blood, and his joining Mu’awiya as craving after his world. Then the Imam (a.s) turned to al-Waleed bin ‘Aqaba and said to him: “As for you, O Waleed, I do not blame you for detesting Ali. That is because he whipped you eighty times as to (your

drinking) wine and he killed your father before Allah’s Apostle, may Allah bless him and his family. It is you whom Allah has called the transgressor and called Ali the believer. That was when you vied in glory with one another. You said to him: ‘O Ali, keep silent! I am braver than you in heart and longer than you in tongue.’ So Ali said to you: ‘Keep silent, O Waleed! I am a believer, and you are a transgressor.’ So Allah revealed His speech to confirm his speech: Is he then who is a believer like him who is a transgressor? They are not equal.[1] Then He revealed to confirm his speech: If an evil-doer comes to you with a report, look carefully into it.[2] Woe unto you, O Walled! Whatever you forget, do not forget the speech of the poet as to you and him.”

Then Imam al-Hasan (a.s) mentioned the verses of poetry on them:

“He who is believer, may Allah prolong your life, is not like him who is transgressor, traitor.

Shortly after, al-Waleed and Ali will be openly summoned to the reckoning.

Ali will be rewarded with gardens, and al-Waleed will be rewarded with disgrace.”

There is no relationship between you and Quraysh. You are an infidel from among the people of Saforiya. I swear by Allah that you are older in birthday than what you claim.”

The reason behind al-Waleed’s detesting Imam Ali, the Commander of the faithful (a.s) and showing enmity toward him was that the Imam was the model of belief and al-Waleed was the model of unbelief. It is well known that the contradiction between belief and unbelief is self and natural. Besides, Imam Ali, the Commander of the faithful, whipped him eighty times for his drinking wine. Indeed this brought about in himself hatred toward Imam Ali, the Commander of the faithful. After Imam al-Hasan (a.s) had disgraced al-Waleed, he turned to Utba bin Abi Sufyan and said to him: “As for you, O ‘Utba, by Allah, you are not prudent to answer you nor are you sane to debate with and admonish you. You have no good to be hoped nor have you evil to be avoided. Your reason and that of your slave-girl are the same. If you openly curse Ali, that will not harm him. As for threatening me with killing, why did you not kill al-Lahyani when you found him in your bed? Do you not feel shame of the saying of Nasr bin al-Hajjaj as to you:

‘O men, occurring times, and the shame that has disgraced Abu Sufyan.

I have been informed that Utba betrayed him as to his wife. (He belongs to) a race ignoble in origin from Lahyan.’

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[1] Qur'an, 32, 18.

[2] Qur'an, 49, 6.

“After this I deem myself as above mentioning it because of its atrocity. So how can one fear your sword while you had not killed the one who exposed you? How can I blame you for your detesting Ali while he killed your uncle during a dueling at the Battle of Badr, helped Hamza in killing your grandfather Utba, and killed your brother Hanzala in one place?”

Imam al-Hasan (a.s) has explained that Utba was foolish, had no reason, and void of honor, that Imam Ali, the Commander of the faithful (a.s) killed with his sword his grandfather, his uncle, and his brother at the Battle of Badr. For this reason he harbored malice and hatred against him. Then Imam al-Hasan (a.s) turned to al-Mughira bin Shu‘ba and said to him: “As for you, O Mughira, you are not worthy of inflicting on me this and the like of it. You are like the mosquito that said to the date-palm: ‘Stand firm, for I am flying from you.’ The date palm said: ‘Did I feel that you had been sitting on me, that I might come to know that you were flying from me?’ We do not feel your enmity toward us nor do we grieve if we come to know of it. Your speech is not difficult to us. The punishment prescribed by Allah as to fornication is established against you. ‘Umar turned away from you a right about which Allah will ask him. You asked Allah’s Apostle, may Allah bless him and his family: ‘Can man look at the women he wants to marry?’ ‘There is no harm in it, O Mughira,’ he replied, ‘unless he had intended to fornicate her.’ That is because he had come to know that you were a fornicator. You are priding yourself on us through the authority. But Allah, the Most High, says (in this concern): And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.[1] ” With this the Imam’s debates with his opponents came to an end. The Imam (a.s) showed them their defects, their mental and genealogical vices. He exposed their disgraceful acts. He stripped them of the garment of pride. He (a.s) made sorrow and sadness hurt them. When he wanted to go away, Amr bin al-‘Aas clung to his clothes and said (to Mu’awiya): “O Commander of the faithful, you have witnessed his speech as to slandering my mother. I demand him of the right of slandering.”

Mu’awiya shouted at him with rage: “Leave him! May Allah not reward you with good!”

Then Mu’awiya turned to his retinue. He condemned and blamed them for their disobeying and opposing him, saying: “I had told you that he was among those whose opposition was unbearable. I had prohibited you from cursing

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[1] Qur'an, 17, 16.

him. However you disobeyed me. By Allah, he did not rise until he made the house dark to me. Go away from me! Indeed Allah has exposed and disgraced you because of your leaving determination and turning away from the opinion of the compassionate adviser. And Allah is He Whose help is sought.”[1]

4. Mu’awiya met with his retinue. They prided themselves on each other and had the audacity to one another. Mu’awiya wanted to mock at them. He said to them: “You have prided yourselves on each other very much. If al-Hasan bin Ali (a.s) and Abdullah bin Abbas were present, they would shorten your long reins.”

Ziyad bin Sumayya hurried to say: “How is that, O Commander of the faithful? They will not challenge Marwan bin al-Hakam because he has a strong speech, nor will they challenge us because we are proud and audacious. So send for them tomorrow, that you may hear our speech.”

Mu’awiya turned to his minister Amr bin al-‘Aas to consult with him as to that: “What do you say?”

“Send for them (to come) tomorrow,” replied Amr.

Mu’awiya sent his son Yazid to them. When they were present, Mu’awiya said to them: “Surely I magnify you and deem your position as far above the night conversation, especially as it concerns you, O Abu Muhammad (al-Hasan). For surely you are the (grand) son of Allah’s Apostle, may Allah bless him and his family, and master of the youths of the Garden.”

Imam al-Hasan and Ibn Abbas thanked Mu’awiya for his speech. Then Amr bin al-‘Aas hurried to say: “O Hasan, we negotiated and said that the Umayyads were more patient in meeting (in war), stronger in war, greater in fulfilling covenant, nobler in nature, and more protective to their followers than the Banu ‘Abd al-Muttalib.”

Then he kept silent. After him, Marwan bin al-Hakam said: “How will that not be so? We came to blows with you and overcame you. We fought against you and controlled you. So if we willed, we would pardon (you), and if we willed, we would destroy (you).”

Marwan kept silent, so Ziyad said: “They should not deny the favor of the people and the good of the authority. We are the men of the campaign during wars. We have the excellence over all the people in the past and present.”

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 2, p.101.

Imam al-Hasan faced them like a lion. He destroyed their entity and pride, saying: “It is not an act of feebleness that man keeps silent when a proof is mentioned. However it is an act of falsehood that man says obscenity and describes the untrue as true.” Then he (a.s) addressed Amr bin al-‘Aas, saying: “O Amr, you have prided yourself (on me) and showed boldness (toward me) through telling lies. I still know your defects. Sometimes I show them, and some times I refrain from (showing) them. However you have refused (all things) except absorption in misguidance. Do you remember the lamps of darkness, the eminent men of guidance, the knights of the pursuit, the death of the companions, the children of the stabbing, the spring of the guests, the essence of Prophethood, and the place of the descent of knowledge? You have claimed that you are more protective to your followers. That appeared at the Battle of Badr when the heroes turned back, the companions rushed upon each other, the lions attacked one another, death intensified, the war broke out and smiled, and the sparks of the war flew. So we killed your men. The Prophet, may Allah bless him and his family, was kind to your children. By my life, on that day you were not protective to your followers from among the Banu ‘Abd al-Muttalib.”

Then he (a.s) turned to Marwan bin al-Hakam and said to him: “As for you, O Marwan, there is no relationship between you and the increase through Quraysh. You were an emancipated (captive), and your father was driven away moving from a disgrace to an atrocity. You were brought to (Imam Ali) the Commander of the faithful. When you saw that the lion’s claws were covered with blood and his canine teeth became interlaced, you were as the sayer said:

‘A lion, if the lions hear his roaring, they wag the tails, and then they throw the camels.’

When he did you a favor through the pardoning, loosened your throat after it was tight to you, and you choked on your saliva, you were not grateful to us. But you regarded yourself as equal and similar to us. As for us, shame does not befall us nor does disgrace follow us.”

Then he (a.s) addressed Ziyad, saying to him: “O Ziyad, there is no relationship between you and Quraysh. I know that you have among them neither a right lineage nor a growing branch nor constant oldness nor a noble origin. Rather your mother was a prostitute the men from Quraysh and the dissolute from among the Arabs alternated. When you were born, the Arabs did not know who your father was. So this (Mu’awiya) claimed you after the death of his father. You do not have pride. Sumayya suffices you. We are

sufficed by Allah’s Apostle, may Allah bless him and his family, my father Ali bin Abi Talib (a.s) the master of the faithful, who did not turn back upon his heels, my uncle Hamza, the master of martyrs, and by Ja‘far al-Tayyar. I and my brother are the two masters of the youths of the Garden.”

After he had silenced his opponents with the arguments, he turned to Ibn Abbas and said to him: “O cousin, they are mere small birds upon whom a hawk has fallen!”

Ibn Abbas wanted to speak. However Mu’awiya was afraid of his speech. He adjured him before Allah to keep silent, and he kept silent. Then Imam al-Hasan and Ibn Abbas went out. So Mu’awiya turned to his retinue and mocked at them, saying: “Amr spoke well, but his proof was refuted. Marwan spoke but he recoiled.”

Then he turned to Ziyad and criticized him for this interference, saying: “What made you debate with him (al-Hasan). You were (nothing) but like a partridge in the claws of a falcon.”

Amr bin al-‘Aas turned to Mu’awiya and said to him: “Oh, why did you not shoot those behind us?”

“Therefore, I would be your partner in ignorance,” replied Mu’awiya, “Do I vie in glory with a man whose grandfather was Allah’s Apostle. He is the master of those who passed away and those who have remained (alive), and whose mother was Fatima al-Zahra’, the mistress of the women of the world?”

Then Mu’awiya turned to Amr bin al-‘Aas and said to him: “By Allah, if the people of Sham heard of that, it would be a deadly shortcoming.”

So Amr bin al-‘Aas said: “He kept you. However he destroyed Marwan and Ziyad.”

Ziyad hurried to confirm the statement of Amr bin al-‘Aas about that Imam al-Hasan had defeated them, saying: “By Allah, he did. However, Mu’awiya refused (all things) except exciting (enmity) between them and us. Without doubt, by Allah, if I witnessed an assembly in which they were, I would be with them against him who vied in glory with them.”

Ibn Abbas was alone with Imam al-Hasan. He kissed him between his two eyes. He admired his speech and his answer to these rogues, saying: “May I be you ransom, O cousin! Your sea was still full, and you assaulted until you satisfied me (for revenge on) the children of the prostitutes.”

5. Imam al-Hasan was absent from Damascus for some days. Then he came back to it and came in to Mu’awiya. In Mu’awiya’s assembly there was Abdullah bin al-Zubayr. When Mu’awiya saw Imam al-Hasan, he rose and received him. After he had sat down, he turned to the Imam and said to him: “O Abu Muhammad, I think that you are tired, so go home and take a rest.”

Imam al-Hasan left Mu’awiya. Mu’awiya turned to Abdullah bin al-Zubayr and urged him, saying: “Why do you not pride yourself on al-Hasan? You are the son of the disciple of Allah’s Apostle (a.s) and his cousin. Your father had done well for Islam.”

Ibn al-Zubayr was deceived by Mu’awiya’s speech. He showed him his readiness for debating with Imam al-Hasan and priding himself on him. He said to him: “I will challenge him!”

Ibn al-Zubayr went away. He spent the night sleeplessly thinking about something with which he would disgrace the Imam. When he entered upon morning, he quickly came to Mu’awiya’s assembly, that he might debate with the Imam and to aggress against him to satisfy Mu’awiya’s feelings. Imam al-Hasan (a.s) came. Mu’awiya rose and welcomed him. After the Imam had sat down, Ibn al-Zubayr hurried to say: “Were it not for that you were weak and not bold during battles, you would not hand over the authority to Mu’awiya. You are in no need of penetrating the remote lands and covering the deserts. You seek his knowledge and stand at his door. You have not to do that, for you are the son of Ali (who was famous for) bravery and help. I do not know what made you do that. Is it weakness in (your) opinion or feebleness (in your) nature? I think you have no outlet from these two qualities. By Allah, if I had what you have, you would come to know that I was Ibn al-Zubayr, and that I would not recoil from the heroes. Of course I am so, for my grandmother is Safiyya, daughter of ‘Abd al-Muttalib. My father is al-Zubayr. He was among the disciples of Allah’s Apostle, may Allah bless him and his family. He was the greatest of the people in bravery, the noblest of them in lineage in the pre-Islamic period, and the most obedient of them to Allah’s Apostle, may Allah bless him and his family?”

Imam al-Hasan hurried to refute his false accusations and slanders, saying: “By Allah, were it not for that the Umayyads ascribe me to incapability of speaking, I would refrain from you as a sign of neglecting (you). However I will explain that to you, that you may come to know I am not incapable of speech and not weak in tongue. Do you revile me and pride yourself on me? Your grandfather had neither a house nor a noble deed in the pre-Islamic period. His wife was my grandmother Safiyya, daughter of ‘Abd al-Muttalib.

So he prided himself on all the Arabs because of her and became noble through her position. So how do you vie in glory with one who is the head and master of the noble? We are the noblest of the inhabitants of the earth in origin. To us belong the clear honor and the prevailing generosity. Then you have claimed that I handed over the authority to Mu’awiya! Woe unto you! How is that so? I am the bravest of all the Arabs. I was born by Fatima, the mistress and the best of the women of the world, peace be on her. I did that, woe unto you, not because of cowardliness and weakness. However those who are like you had paid homage to me. They want to take revenge on me and flatter me (through showing) affection. I have no confidence in their support. That is because you are the members of a treacherous house. How is (that) not as what I say? Your father pledged allegiance to (Imam Ali) the Commander of the faithful, and then he broke his allegiance and turned back upon his heels. He used as a trick one of the cushions of Allah’s Apostle, may Allah bless him and his family, to mislead the people. When he advanced towards the reins and saw the shine of the spearheads, he was killed in vain. None supported him. You were brought as a captive. The armed men and the horses walked on you. Al-Ashtar raised (his sword over) you. So you choked with your saliva and sat upon your heels like a dog surrounded by lions. We, woe unto you, are the light of the nation and its properties. The community prides itself on us. The keys of important matters are entrusted to us. Do you attack while you deceive the women? Then you pride yourself on the children of the prophets. Our statements are still accepted. Your and your father’s (statements) are refused. The people willingly and unwillingly followed the religion of my grandfather. Then they paid homage to (Imam Ali), the Commander of the faithful, peace be on him. He went to your father and Talha when they broke the allegiance. They (Talha and al-Zubayr) deceived the wife of Allah’s Apostle, may Allah bless him and his family.[1] Your father (al-Zubayr) and Talha were killed. You were brought as a captive. So you waged your tail and appealed to him through the kinship not to kill you. He pardoned you. Therefore, my father emancipated you. I am your and your father’s master. Then taste the evil result of your conduct.”

Ibn al-Zubayr was ashamed and repented of what he neglected as to his affair. So he softly and gently talked with Imam al-Hasan. He asked him for pardon. He made clear that it was Mu’awiya who had urged him to do that, saying: “Excuse me, O Abu Muhammad! This (Mu’awiya) urged me to debate with you. Why did you not refrain from me when I failed to know (you)? That is

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[1] By that he, peace be on him, meant ‘Aa’isha, the wife of the Prophet, may Allah bless him and his family.

because you are the members of the House whose nature is clemency and pardon.”

Imam al-Hasan turned to Mu’awiya and said to him: “Look! Do I fall short of debating with anyone? Woe unto you! Do you know to which tree I belong? Stop before I impress you with an impression about which the travelers will talk in the cities and countries!”

Ibn al-Zubayr said: “He is worthy of that!”

Mu’awiya turned to Ibn al-Zubayr and said to him: “Surely he has satisfied the anxieties of my heart! He has shown your defects. You have become like a partridge in the claws of a falcon that plays with it however it wants. After this (debate) I do not think that you will pride yourself on anyone!”[1]

6. Among his valuable debates with his opponents through which he (a.s) destroyed their entity was that once, he went to Mu’awiya. When Mu’awiya’s chamberlain saw Imam al-Hasan, he told Mu’awiya about the Imam’s coming. So Mu’awiya turned to his retinue and said to them: “If he came in to us, he would spoil that in which we were.”

Marwan said to him: “Permit him in. I will ask him about that to which he has no answer.”

Mu’awiya rebuked him and said: “Do not do. They are the people who were inspired with speech.”

Mu’awiya permitted Imam al-Hasan. When the Imam came in, Mu’awiya rose and welcomed him. Marwan turned to the Imam and said with mockery: “O Hasan, the white hair has hurried to your mustache. It is said that it is of clumsiness.”

The Imam answered him, saying: “It is not as it has come to your ears. However we, the Hashimites, have good breaths, so our wives come to us with their breaths. As for you, O Umayyads, have bad breaths. So your wives turn their mouths and their breaths away from you to your temples. The head of the virgin becomes white because of that.”

Mu’awiya became angry and shouted at Marwan, saying: “I had told you, but you refused until you heard that which made your house dark to you and spoiled your assembly.”

Imam al-Hasan went away and made their souls full of sorrow. He said:

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[1] Al-Bayqahi, al-Mahasin wa al-Masawi’, vol. 1, pp. 58-61. Al-Jahiz, al-Mahasin wa al-Azdad, pp. 92-94.

This time I practiced fifty-five proofs. I delayed a sayer after a sayer.

Death has hurried to me. I am sure that I am a hostage to a quick death.[1]

7. In Mu’awiya’s assembly Imam al-Hasan (a.s) talked about his great excellence and his noble lineage, saying: “All Quraysh have come to know that I belong to them through their glorious origin. I am not disposed by nature for weakness and humiliation. I am known through my match and that I belong to my father.”

That displeased Amr bin al-‘Aas, who said: “Quraysh have come to know that you are the least of them in reason, the greatest of them in ignorance, and that you have qualities that if you had none of them but one, its disgrace would include you as the whiteness included the deep blackness. By Allah, you should refrain from what I see you do; otherwise I will press for you an edge like the she-camel’s skin. Through it I will throw at you something hotter in effect than that of the stones on which the cooking-pots are placed. I will rub through it your skin as I rub the commodity. You often ride something difficult in slope and stop at the sides of the rugged to search for a division and to wait for a discord, and Allah will increase you nothing but an atrocity.”

Imam al-Hasan refuted his claims, saying: “By Allah, if you became high through your ancestry and worked according to your opinion, you would not follow a purpose nor would you halt at a hill of glory. By Allah, if Mu’awiya obeyed me, he would regard you as a malicious enemy. You often keep this secret and hide it in your heart. The hope has made you desirous of the utmost degree for which your branch does not leaf nor does your pasture become green. By Allah, you are about to fall into the jaws of (someone) from Quraysh (who is like) a lion, strong, impregnable, ravenous, and with mane. He will press you as the quern presses grains. Dodging will not safe you from him when the two rings of the belt come together.”[2]

On every occasion Amr bin al-‘Aas tried to disparage the Prophet’s Household. He openly showed enmity and hatred toward them. The reason for that is that he was wicked and impure. He saw Imam al-Hasan circumambulating the Kaaba. He quickly went to him. When he reached him, he raised his voice, saying: “O Hasan, do you claim that the religion does not become manifest except through you and your father? You have seen that Allah, the Great and Almighty, has made it manifest through Mu’awiya. Is Allah pleased with ‘Uthman’s murder? Or is it an act of truth that you go

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[1] Wafayat al-A‘yan, vol. 4, p. 121.

[2] Al-Mahasin wa al-Masawi’, vol. 1, p. 65.

around the House as a camel carrying flour goes around? You are wearing clothes as white as the white of eggs. You killed ‘Uthman. By Allah, it is greater (for the community) to reunite and easier (for it to get rid of) the difficult…that Mu’awiya has to lead you to the ponds of your father.”

Imam al-Hasan (a.s) directed to him some arrows of his speech, saying: “The inhabitants of the Hell have signs through which they are known. They disbelieve in Allah’s friends and follow the enemies of Allah. By Allah, you have come to know that Ali (a.s) did not suspect the affair nor did he doubt Allah even for a twinkle of an eye. By Allah, you, O Amr, should stop or otherwise I will knock your forehead with a speech whose reputation will last against you as long as you live. Be careful of surpassing me. For you have come to know that I am not weak in reason nor am I crisp in determination nor am I docile. I am from Quraysh like the middle of the necklace. My lineage is known, and I belong to my father. Some men from Quraysh sued one another as to you. You were overcome by the meanest of them in lineage and the most manifest of them in cursing. Therefore, go away from me. For you are dirty. As for us, we are the House of purity. Allah has driven away uncleanness from us and thoroughly purified us.”[1]

8. Among that which happened to Imam al-Hasan when he was in Damascus was that once, he came in to Mu’awiya. When Mu’awiya saw him, he rose and welcomed him. That displeased Marwan. He burst with rage and said: “O Hasan, were it not for the clemency of the Commander of the faithful (Mu’awiya), the glory and highness his noble grandfathers had built, he would not seat you in this seat. He would kill you, and you deserve that because of your leading the people. When you felt us and came to know that you had no ability (to face) the knights from among the people of Sham and the valiant Umayyads, you yielded through obedience, sought protection in the pledge of allegiance, and sent (a letter) asking for security. Truly, by Allah, were it not for that, your blood would be shed, you would come to know that we gave the swords their right at battle. Therefore, praise Allah when He tried you with Mu’awiya. So he pardoned you out of his clemency, and then he did to you what you see.”

Imam al-Hasan answered him, saying: “Woe unto you, O Marwan! You took charge of the keys of shame during the battles when you witnessed them, and you became weak when you mixed with them. Strong proofs belong to us, may your mother lose you! To us belong, if you were grateful, the ample

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[1] Ibn Abi al-Hadeed, Sharh Nahj al-Balagha, vol. 4, p.10. Al-Mahasin wa al-Masawi’.

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].

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].