Alhassanain(p) Network for Heritage and Islamic Thought

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Defending the Woman’s Rights

Author: Author: MohammadHakimi

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Preface 5

Chapter One: Woman’s Creation 9

Chapter Two: Woman’s Perfection 11

Chapter Three: Woman’s Reason 12

Chapter Four: Woman’s Social Status 15

Chapter Six: Violence against Woman 20

Chapter Seven: Differential Psychology 25

Boy and girl’s Growth 26

Physical Power and Strength 26

Genital Glands 27

The Emotional Aspect 28

Resistance against Diseases 29

Mental Aspect 29

The Cognitive Capabilities 31

Social Behavior 31

Chapter Eight: Greatest Pleasures 33

Chapter Nine: Woman’s Mission 35

Chapter Ten: Consultation with Woman 37

Chapter Eleven: Superiority 39

Chapter Twelve: Additional Advocacy 44

Equality between children 44

Sentimental Treatment towards Daughters 44

Woman and the Position of Motherhood 45

The Last Will 47

The Cause of Blessing 47

Better than Jihad 47

Gabriel and Women 48

The Criterion of Preference 48

The Great Reward 48

Women’s Artistic Feelings 49

Love of Women and its Position in Faith 49

A Half of the Martyrs’ Reward 50

Note from the Translator 52

Notes 53

Preface

Different schools’ theories on the issue of ‘woman’ are not devoid of extremes, just as other human intellectual achievements are. Though some facts have been found, the overall attempt of scholars in this respect has gone to extremes. Thus, the subject of woman should be reconsidered deeply.

The subject of woman, as a body in the human society, can be studied as deeply as human being deserves to be appreciated. Any analysis of woman’s life, regardless of her vocation and gender, would in fact be the analysis of the human life. The appreciating of woman and acknowledging her status and position is actually the knowing of the human being and acknowledging the human dignity.

It is doubtless that knowing oneself, one’s society and position is essential for knowing other things. Hence, as the first step in getting information, human being should explore his own ego to acquire a relative knowledge of his infinite essence. Therefore, studying woman, as a part of the human society, is a step toward the knowing of humanity in general.

Among the extremist ideas about woman is a theory that tries to deny femininity of woman, separate her from her own original essence, and reject her undeniable inborn characteristics. The opponents of this theory deny a being,who is liked by the opposite sex, who can be a wife, and fulfill certain needs; or a being who can become a mother, give birth to another being, and help continue human race. They deny the existence of a being that can be the family axis, and soothe the stormy ocean of human society, like a calm beach. To them, the characteristics of wifehood, motherhood, the forming of a family and the educating of generations are incongruent with woman’s personality.

These ideas are held by some western thinkers who try to free woman from pregnancy and motherhood. They recommend that babies be made by artificial wombs via artificial fertilization. They also support the tendency to the same gender in sexual relationships, so that the traditional familybe removed.

Such theories are reactions to the limitations and oppressions imposed upon women due to the male enjoyments. However, this reactionary view cannot be true, because it is in fact accepting female deficiency. Nothing is more contemptuous for a woman than belittling her creation. This viewpoint also ignores Woman’s natural necessities, such as delivery and its physical and mental effects, motherhood, wifehood, training of children in the family, and many other physical and psychological factors that exist in woman’s life and necessitates certain conditions for her.

The necessities of woman’s creation have been introduced by theheavenly religions, and especially Islam. Human knowledge and experience has also proved them. Thus, the ignoring of woman’s specific characteristics is really denying the undeniable scientific findings.

It has scientifically been proved that motherhood is a necessity for women’s body and mind. Psychologically, motherhood is the most enjoyable experience of a woman, which makes her life meaningful. Motherhood love is the origin of other kinds of love. Therefore, depriving woman of this love means the denying of a part of her existence.

It has also been demonstrated that children who have not grown by their mothers lack self-esteem and are not efficient enough in the society. Moreover, their economic capability decreases. Another finding of scientific research is the constructive effects of family life on men, women and children, thatis why the efforts of modernism for annihilating the traditional family structure have been invein , facing terrible social consequences. So, postmodernism hastily turned to the traditional family, considering it as the solution for reorganizing the human societies.

In general, the theory that resembles woman to man deprives woman of her original character and true value; that is as an improver of human being.

The holy Quran states:

“I will not waste the work of a worker among you; whether male or female, the one of you being from the other ...”1

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember, Allah has prepared for them forgiveness and a mighty reward.”2

A believing man and a believing woman both seek the same way and the same final end. Great goals and wishes may have different paths, but the important point is the goal itself, which is achievable for both man and woman.

In Islam, woman is woman and man is man and they are individuals of the same essence; as emphasized by the holy Qur’an:

“O you men! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the most righteous of you.”3

In Islamic teachings, man and woman are one and this oneness is rooted in their essence. Creation has linked these two beings in a way that they are never divisible.

The holy Quran states:

“And one of his signs is that He created mates for you from your selves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for people who reflect.”4

In fact, this is a major Islamic teaching that: “Everyone should seek his perfection from within himself.5 ” One should develop within his own self, gradually remove his deficiencies and idiocy, and finally reach the desired perfection and lasting prosperity.

It is totally insane for woman to lose or belittle her own self, so that she feels inferior in creation and tries to resemble man; wear and make up like him and imitate his behavior. This viewpoint is the outset of the denying of woman’s personality and its result is as misleading as its beginning.

Woman should seek herself within her own self and beware that the existence of two human types -man and woman- is not acknowledging one and refuting the other.

Today, among the plethora of biased theories on woman, woman should return to her principles. She should ignore the aliens’ contempt and discover her natural and cultural values with self-esteem. She should not lose her originality and not follow others blindly. Rather, woman should develop her own life via her cultural richness.

Our sincere scholars, who have studied the western culture deeply, have understood well that true salvation from tyrant systems lies in religious and cultural originality; that is the renewing of the precious Islamic and national values.

Knowledge is in monopoly of no one. One should benefit from others’ knowledge, based on this lasting Islamic teaching, quoted from the Prophet Muhammad (a.s .):

“Seek knowledge, even if it is far away in China, because seeking knowledge is an obligation on every Muslim man and Muslim woman.”6

This does not mean inferiority before the superficial greatness of the west. Some Asian nations have sought knowledge by benefiting from western science and technology, combining it with their own cultural values, and not becoming extremely fascinated by the west.

The most valuable perfection and true independence is, in fact, the knowing of oneself and one’s own identity and nature, as well as knowing the flaws and declines of an alien culture. An alien culture leads nations to dependence, absurdity and unoriginality. The resulting dependence and captivity imprisons not only human body, but also his inner self and mind.

Surprisingly, some want to forget the attempts of determined thinkers and their warnings during the past centuries and make the youths forget them too. They intend to remove our self-reliance and thinking power, and make us culturally dependent, in order to pave the way for economic, military, and political assaults.

In this era of deviant viewpoints and false criteria, the youth should be awakened and informed by the authors, thinkers, and all cultural centers, so that our generation is immunized against any cultural assault.

In the last few decades, anytime the Islamic principles and beliefs were attacked, the question of ‘woman’ was assaulted too. This issue is still being exploited at present.

Not very long ago, the Materialist and Marxist ideologies entered societies for some time, which resulted in the weakening of some beliefs and the drain of some brains. Now, that those ideologies have been proved worthless in explaining the philosophy of the world and human being, the capitalist ideology is trying to destroy the youth’s beliefs, and would probably destroy other resources as well. Working against this cultural assault is at the first stage is the demanding duty of the knowledgeable. They should spare no effort to make the new deviant beliefs known throughout the society (in order to be resisted).

The introduction of western feminism is an instrument of this cultural assault, which attacks a half of the major body of the society, to destroy our religious and national unity.

The present book is written for the same excellent purpose. I hope this cursory evaluation of the different viewpoints on womanbe useful for our younger generation, so that they become more familiar with the preferred view of Islam and the value it puts on woman. Of course, there is much research to be done on woman’s rights to lighten the dark sides of it.

Mashhad, 3/1/1378 (March 1999)

Chapter One: Woman’s Creation

Woman’s soul and body is created from the same essence as man is. In fact, there is no difference between the reality of man and woman. The Holy Qur’an explicitly mentions this fact when saying:

(O People! Be careful of your duty to your Lord, Who created you from a single being and created its mate of the same kind),7 and (He it is Who created you from a single being, and of the same (kind) did He made his mate that he might incline to her),8 and (And one of His signs is that He created mates for you from yourselves that you may find rest in them).9

So, woman’s creation is from the same essence as man’s creation, just as the Prophets (a.s .) arc human beings and selected from among humans themselves.

The Qur’an says, (Certainly Allah conferred a great favor upon the believers when He raised among them a Messenger from among themselves).10

The sameness of man and woman is a theme easily acquired from theQur’anic verses. There is only one other viewpoint in this regard that considers woman as an addition to man’s creation. This is derived from some traditions of the Prophet’s Household (a.s ), but it is rejected by ImamSadiq (a.s ).

Zurara narrated, “Once, ImamSadiq (a.s ) was asked about the creation of Eve and that some people believed that the Almighty Allah created her from Adam’s lower left rib, and the Imam (a.s ) said, ‘The Almighty is beyond doing so. Those who hold this view think that Allah could not create a wife for Adam, but from his rib. What do they mean? They let others make excuses in this regard. May Allah judge between us and themall! ’ Then the Imam (a.s ) said, The Almighty Allah created Adam from soil and ordered the angels to prostrate before His creation. Then He made Adam sleep deeply, and created a new being for him The new being moved and Adam was awakened by her movement. He saw a pretty creation just like himself, except that she was a woman Then Adam said: ‘O Allah! Who is this beautiful being to whom I am inclined?’ Allah replied: ‘This isMy servant Eve’ ...”11

Allama Majlisi says, “It is common among some historians and tradition narrators that Eve was created from Adam’s rib, but some other traditions reject it.”12

ThenAllama Majlisi narrates an exegesis discussion fromAbul Fotuh ar-Razi .Ar-Razi in the exegesis of theQur’anic verse (O People! Be careful of your duty to your Lord, Who created you from a single being and created its mate of the same kind),13 has said, “By this mate, Eve is meant. There are two views on Eve’s creation; the first is that Eve was formed from Adam’s rib, and the second is that Adam’s wife was created from the same essence. And this verse is like another one that says: (And Allah made wives for you from among yourselves)14 or (Certainly a messenger came to you from among yourselves).”14

Then,Allama Majlisi says, “The creation from the same essence means from the same father and it does not nullify the presence of a mother, as a requirement ...”

There is another possibility about the word (min;16 from) that it may be a causative preposition. In other words, it means that “He created wives for you ...”17 This second view is in accord with ImamSadiq’s view that woman has an independent creation just like man.

Chapter Two: Woman’s Perfection

In theQur’anic view, woman can reach perfection, just as man can. The Holy Qur’an explicitly states that she can go to ascension via awareness and good deeds. Anytime there is reference in theQur’anic verses about human perfection, women are pointed out along men:

(Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember; Allah has prepared for them forgiveness and a mighty reward.18

In this verse, submission, belief, truthfulness, patience, humbleness, fasting, chastity, and remembrance of Allah are mentioned in the same way for man and woman. Both of them can equally reach these heavenly positions.

(So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other).19

(And whoever does good deeds whether male or female and he (or she) is a believer; these shall enter the paradise and they shall not be dealt with a jot unjustly).20

In this verse, the unity of man and woman is justified, that an attempter should get reward as much as his/her attempt. Allah is beyond differentiating between the efforts of man and woman.

(And whoever does good deeds whether male or female while he (or she) is a believer;We will most certainly make him live a happy life, and We will most certainly give them their reward for the best of what they did.)21

This verse mentions the sameness of worldly rewards for good deeds of man and woman. In other words, good deeds of any servant receive equal rewards in this world and the Hereafter.

It should be pointed out that otherQur’anic verses about human perfection include both man and woman, though they are stated with masculine pronouns. Statements such as (O You who believe!)22 means ‘O People!’ and refer to both men and women.

Chapter Three: Woman’s Reason

The Holy Qur’an knows woman as a human, possessing all human qualities and all necessary capabilities of a human being. Nothing about deficiency in woman’s mind has been mentioned in the Qur’an at all. Rather, as pointed out earlier, man and woman are equal to Qur’an in terms of reaching perfection, which is only possible through deep understanding. However, some traditions introduce woman as less intelligent than man. Some points worth mentioning in this regard.

a. Low intelligence and inadequate cognition is attributed to many people and social classes by Islam, either men or women, for instance:

Pride and arrogance is an indication of stupidity.

Imam Ali (a.s .) says, “One’s self conceit is the sign of his lack of reason.”23

One, who accompanies the stupid, would lose his own reason.24

Not listening to the wisekills reason.25

Wastefulness wipes out reason.26

Pride and self-deceit decreases reason. 27

One who loves something excessively would suffer from folly.28

Lustfulness destroys brain.29

A wise man keeps calm in anger; otherwise, he is foolish.30

One who always does nonsense is unwise.31

Such guidelines are for awakening people, so that they know and overcome obstacles and try to perfect their wisdom.32

Some other groups of people, on the other hand, are considered wise and even possessing complete cognition, either men or women.

A wise person seeks perfection and an unwise one seeks wealth.33

A wise person judges his own opinion, not relying on what he likes.34

A wise individual acts as to his cognition.35

No wisdom is more valuable than opposing whims and desires.36

A wise person is religious and faithful.37

Humbleness before the truth and accepting it is the highest degree of wisdom.38

Such statements do not concern innate human folly; rather they refer to cultural and social effects on human wisdom. One’s background, education, and lifestyle may prepare the necessary conditions for his/her growth and materialization of innate capabilities. Any kind of shortcoming in these aspects, on the other hand, would harm human abilities, and even completely destroy a certain aptitude. The traditions about mindlessness have considered this doubtless issue.

Another issue is worth considering about human mind; wisdom is mentioned as accompanying faith in some traditions.

The Prophet of Islam (a.s .) says, (Surely, goodness is obtained by wisdom. He has no faith, one who has no reason.)39

Imam as-Sadiq (a.s .) says, (He, who is wise, is faithful.)40

Imam al-Kadhim (a.s .) says, (OHisham ! The Almighty selected His prophets so that people accept His religion wisely. Therefore, those who understand the religion more wisely accept the prophets’ invitation well. And whoever is more aware of Allah’sreligion, is wiser than others ...)41

Keeping in mind these teachings as well as theQur’anic verses referring to the faithful women, as equal to faithful men, it becomes clear that women possess the kind of reason necessary for high-rank faithfulness. So anywhere that true faith, humbleness before Allah, chastity, and worship exist, reason and human wisdom inevitably exist.

Therefore, woman’s mindlessness, referred to in some traditions, may mean the momentary state caused by human negligence. As these passing states are related to behavioral factors, they can be changed by a change in behavior, thus regaining the innate human nature. For instance, one who suffers from pride and despotism may lose reason. Then if these vices are wiped out by training and refinement of the soul, the barriers of thoughtfulness are removed, and thus the human mind regains its capacity and guides man.

According to what has preceded, woman’s folly referred to in some traditions is related to the contemporary women who were less engaged in intellectual issues and they only thought of their female aspects. The mentioned traditions hence do not refer to woman’s permanent nature.

Some descriptions of certain people or social classes are commonly seen in traditions that are related to changeable dispositions, just as common as these changeable states in traditions are sometimes interpreted as natural ones by mistake.

To make the point clearer, a tradition from Imam Ali (a.s ) follows. Imam Ali (a.s ) said, “Women are not pious when in need and not patient with their lust. Cosmetics are necessary for them even if they are old. They are arrogant and proud even if they are disabled anyway, treat them kindly and speak with them well that they may improve their behaviors.”42

The last phrase of Imam Ali’s statement indicates that the mentioned vices are not permanent innate ones; rather they are caused by women’s milieu and education. Otherwise, the Imam would not say, “Treat them kindly that they may improve their behaviors.”

In fact, these faults are due to inadequate education and improper culture of the society. They can be changed by kindly reactions. Therefore, by the term ‘mindlessness’ in traditions, it is meant the improper effect of society’s culture on women.

b. Perhaps, the lack of reason implies the different brain weights of man and woman that is a reality about these two human kinds.43 It is also proved by scientific researches that women’s emotional intelligence is stronger. But this is not a weak point for woman; rather, it is an important necessity for her motherhood tasks. Woman’s emotion plays a more central role in children’s personality development and family’s warm environment than man’s strict mind-governed role. This quality diverts woman from complex intellectual issues to make the family warm and lovely.

c. If one or some traditions contain a certain controversial issue, it should be scrutinized to see if there are other contrasting traditions or verses. If the tradition’s document is correct and no contrasting traditions are found, the principle of “ta’adol wa tarjih ” (balance and preference)44 , a principle ofOsul filed, should be followed. Perhaps, after expert studies it is found that there is in fact no contrast. However, there may be two traditions or a tradition and aQur’anic verse that are labeled as ‘general’ and ‘specific’, ‘absolute’ and ‘provisional’ and so on. Also, two traditions may be about two separate subjects or about two states of the same subject. In these cases, there remains no contrast. Finally, if a tradition is in total contrast with the meaning of aQur’anic verse and they are by no means compatible, the tradition is ignored, clue to its contrast to Allah’s words. As a result, surface incompatibility cannot be regarded true contrast without careful investigation.

It should, of course, be kept in mind that this is a completely specialist job done by precise standards. Not everyone can nullify a tradition because of his/her own criteria.

In investigating about the tradition of ‘woman’s folly’, it does not seem compatible with theQur’anic verses. Nowhere in the Holy Qur’an there is a mention to such an issue; rather, woman and man are mentioned equally in case of good and bad conditions, as was pointed out in the section of ‘woman’s perfection’.

Moreover, the mentioned tradition is not in accord with another tradition of Imam Ali (a.s ) inNahjol Balagha :

“Avoid consulting with women, except women whose reason has been tried.”45

Therefore, the traditions containing ‘woman’s folly’ and traditions like the one just mentioned are “Itlaq wa Taqyeed ’ (absolute and limitation acceptance) and the former are rejected. Therefore, Imam Ali’s tradition does not include all women, but some exceptions. Today, however, those exceptions are more than those days, and perhaps they are the majority.

Another tradition is narrated from ImamSadiq (a.s .) that refers to women’s exceptional cognition.

“So many women who may have more religious understanding than men have.”

This is not equal cognition of men and women, but the occasional superiority of women. This tradition will be discussed in later chapters, too.

Lesson 3: Contemplation in The Holy Qur’an

Complaint from The Forlorn Holy Qur’an

{وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا }

The Messenger says, 'O my Lord, behold, my people have taken this Holy Qur’an as a thing to be shunned.'(Furqan, 25:30)

“Forlorn” or “Shun” includes the separation by deed, body, tongue, and heart. So the connection of man with the Heavenly Book must be constant and under all circumstances, that’s why the term “Hijr”, translated as shunning, is used where there is a connection between a thing and mankind.

Therefore, we must struggle from all angles until the Holy Qur’an is brought out of the state of being shunned and the Holy Qur’an is made to be the pivotal point of all dimensions of our practical and scientific life until such time as the satisfaction of the Prophet is attained.

Not reciting the Holy Qur’an, preferring anything but the Holy Qur’an, not using it as our pivot, not contemplating in it, not teaching it to others and not applying the Holy Qur’an in practice, form the evidences of the shunning of the Holy Qur’an. Even if someone acquires the Holy Qur’an but then puts it aside and not look at it nor commit to it, is another form and evidence of shunning the Holy Qur’an.

This Ayah is a statement of great sorrow and distress from the Prophet, although because he is a mercy to all the worlds, he would therefore not curse. Yet in the day of judgement the Prophet will be one of those complaining against us. And so the shunning of the Holy Qur’an, the great sorrow of the Prophet and our responsibility is definite and simply reading the Holy Qur’an on the surface of it is not enough, but rather what is required is bring the Holy Qur’an out of this state.

Imam Redha (pbuh)‎‎‌ states that the reason we recite the Holy Qur’an in our daily prayers is to bring the Holy Qur’an out of the state of being shunned.

He also advices us to recite fifty Ayahs of the Holy Qur’an every day and our aim should not be to simply reach the end of the Surah, we should read tranquilly and our hearts are to take refuge in the recitation of the Holy Qur’an, and where ever our hearts are troubled, such is if in the darkness of the night we are attacked, we should take shelter with the Holy Qur’an.1

Here, we narrate some of the commentaries by the greats on the issue of the forlorn Holy Qur’an:

A) Mulla Sadra, in his introduction to the commentary on Surah Al-Waqia’a (Surah 56), says; So much research was conducted in to books written by sages that I was of the opinion that I became somebody, however, after just a little insight, I saw myself as empty of true knowledge. Towards the end of my life my thoughts went towards contemplation of the Holy Qur’an and the narrations of Mohammad PBUH and his Purified Household. I was certain that my work was baseless, as my whole life was spent standing in the shadows instead of in the light. From sorrow, my soul caught on fire and my heart was in flames, until the divine mercy caught my hand and lead me to the secrets of the Holy Qur’an and I started contemplating and commentating on the Holy Qur’an, I knocked hard on the door of the house of inspiration, the door opened and the curtain moved aside and I saw the angels say to me “Peace be upon you all, you have all been blessed, so enter it for eternity”.

B) Faidh Kashani said: I have written books and letters, I have researched, yet I have not find a single cure for the pain I have and found the water for my thirst to be evasive, I feared for myself and ran towards Allah, begging for guidance through in depth understanding of the Holy Qur’an and narrations.

C) Imam Khomeini showed regret in one of his speeches for not spending his entire life in the way of the Holy Qur’an and advised Islamic Seminaries and students to place the Holy Qur’an in all of its dimensions as the highest goal to head towards lest the end of our life be met with regret with regards to how our youth was spent.

The Necessity For Contemplation In The Holy Qur’an

{كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَاب }

A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember. (Saad 38:29)

The image of the Holy Qur’an in this Ayah has been drawn in the following way:

a) The text of it has been written - كِتَابٌ (A Book).

b) Sourced from the Divine Revelation and Infinite Knowledge - أَنزَلْنَاهُ (We have sent down).

c) The recipient is Divinely Guided - إِلَيْكَ (to thee).

d) Its content is full of blessing - مُبَارَكٌ (Blessed).

e) The aim of it being sent is to contemplate - لِّيَدَّبَّرُوا (may ponder).

f) Knowledge, awareness and to learn the points with in it are necessary first steps in the spiritual journey and being closer towards Allah - وَلِيَتَذَكَّرَ (and so remember).

g) Wise is the one who succeeds in achieving this.

Therefore, contemplation in the Holy Qur’an is considered to be of the highest significance, because: One who does not contemplate the Ayahs of the Holy Qur’an is deserving of Divine humiliation.

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا }

What, do they not ponder the Holy Qur’an? Or is it that there are locks upon their hearts? (Muhammad 47:24)

From the point of view of the Qur’an, a spiritual scholar is someone whose concern is to learn and teach the Qur’an.

{كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ }

Be you masters in that you know the Book, and in that you study (Al Emraan 3:79).

Imam Ali (pbuh), with regards to the infinite concepts and lessons of the Holy Qur’an, states

بحر لا يدرك قعره

The Holy Qur’an is a sea for which its bottom can never by understood.

Usually, over a period of time, the sayings and writings of an individual changes and evolves and contradictions may occur. However, over twenty-three years of revelation, under a multitude of circumstances such as war and peace, fame and exile, strength and weakness, ups and downs, from one who himself never went to learn, there was never a contradiction nor any evolution or change, reason being that these words are from Allah and not taught by mankind. So the Holy Qur’an cautions:

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا }

What, do they not ponder the Holy Qur’an? If it had been from other than God surely they would have found in it much inconsistency. (An Nissa 4:82)

Why is it the Holy Qur’an is not contemplated over? Where had it been from a source other than from Allah, there would have been definitely many contradictions.

The order to contemplate over the Holy Qur’an is for everyone and for every era and generation, clear through the fact that every thinker from every era, will arrive at new points from it.

With a little attention in the Ayah, we can benefit from some beautiful points:

1. No thinking in the Holy Qur’an is a cause for Divine reproach and taunt.

2. Contemplation in the Holy Qur’an is a curative medicine for hypocrisy.

3. The way to Islamic orientation and Holy Qur’an is to think and contemplate, not imitation.

4. The Holy Qur’an has called for all to contemplate and to understand the lessons being taught in it.

5. The thought that with in the Holy Qur’an there are contradictions and differences are a result of shallow anxiety and lack of contemplation and attention to detail.

6. The fact that there are no contradictions with in the Holy Qur’an and the single voice in which the Holy Qur’an is said, is a sign that its source is one that is not changeable. This is because anything that is from Allah is the Truth and Constant and is far from any contradiction, contrast and possibility of being scattered.

Note

1. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

Lesson 4: Points About The Qur’an

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

We have sent it down in a blessed night (Ad Dukhan 44:3).

The Holy Qur’an is blessed from all aspects. From the point of view of:

1. Who sent it down: تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ

(Blessed be He who has sent down the Salvation. Furqan 25:1).

2. Where it was sent down: بِبَكَّةَ مُبَارَكًا (at Bekka, a place holy. Al Imraan 3:96).

3. When it was sent down: فِي لَيْلَةٍ مُّبَارَكَةٍ (in a blessed night. Dukhan 44:3).

4. Its content and text: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(A Book We have sent down to thee, Blessed. Saad 38:29).

A Book With Dignity

{إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ }

It is surely a noble Holy Qur’an, in a hidden Book, none but the purified shall touch, a sending down from the Lord of all Being. (Waqi’a 56:77-80).

In the Qur’an, Allah and anything associated with it is described as كريم which means “with dignity, generous, kind, noble, honourable etc”.

1. The Lord is generous: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(O Man! What deceived thee as to thy generous Lord. Infitaar 82:6).

2. The Holy Qur’an is noble: إِنَّهُ لَقُرْآنٌ كَرِيمٌ (Waqi’a 56:77).

3. The Messenger is noble: وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (and a noble Messenger came unto them. Dukhan 44:17).

4. The medium in which the Holy Qur’an was sent through, (Archangel Jibrael), is noble:

{إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ }

Truly this is the word of a noble Messenger. (Takweer 81:19).

The human being is also addressed as the best of God’s creation, a recipient of nobility.

{و لقد کرمنا بنی آدم }

We have honoured the sons of Adam (Al Isra 17:70).

And Imam Ali‎ (pbuh) in speech number 152 of Nahjul Balagha, states the Purified Household are the dignitaries of the Qur’an.

کرائم القرآن

Yes, the Holy Qur’an is the key to honor and nobility of an individual and society. Looking at it, reciting it and memorizing it (with preservation), contemplating in it and seeking advice from it, is a source of growth and honor for mankind. For it is certainly a Noble Qur’an.

Some of the distinctions this infinitely and everlasting miraculous Holy Qur’an have been described in Tafseer Nur under Ayah 38 of Surah Yunus as follows:

1. The assertion of big lessons in small words: For example with regards to man and women, the Holy Qur’an states

{هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

They are a vestment for you, and you are a vestment for them. (Al Baqarah 2:187).

And to indicate the weakness of everything other than that of Divine Strength, it uses the simile of the spiders’ house. Or like the inability of anyone to be able to create even a single fly:

{لَن يَخْلُقُوا ذُبَابًا }

Shall never create a fly (Al Hajj 22:73).

2. The sweetness of the statements and its profound influence: Even if read a thousand times over, it never grows old, on the contrary, every time it is read, a new point can be obtained.

3. The musical tone of the words: The reverberations and the tone of the words is unique and if an Ayah of the Holy Qur’an is stated amongst a speech or among narrations, the Ayah stands out on its own and is easily identifiable.

4. The comprehensive of the Qur’an: With in the Holy Qur’an there is everything from clear evidence through to parables, from this world to the afterlife, from issues of family, rights, political, military, through to morality, history and more…

5. Its realities: The contents of the Holy Qur’an are not based upon guesswork and opinion. Even its stories are based on realities.

6. For all obstacles and conditions: People of all classes and in all places can take benefit from it and the Holy Qur’an is not a specialized book.

7. Everlasting and Eternal: The more that one’s life passes and knowledge is gained, more of the secrets of the Holy Qur’an are revealed.

8. Stimulant for growth: Despite having many enemies and having been attacked so much, it has grown stronger throughout its life.

9. A miracle in the hand: This is a miracle that is in the hands of all and is the kind of literature that is available to everyone.

10. It is a book of preaching as well as a book of laws and regulations.

11. It has come from one who did not study and from an area that was deprived of literacy.

12. Nothing has been added to it nor anything taken away from it, and is immune from all alteration.

13. The source of healing and mercy. The Doctor of this medicine not only knows us, but also loves us and the result of the prescription is eternal, without any parallel or anything like it.

The Miracle of The Holy Qur’an

{أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّـهِ إِن كُنتُمْ صَادِقِينَ}

Or they may say, "He forged it," Say, "Bring ye then ten surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah!- If ye speak the truth! (Hud 11:13)

The Holy Qur’an is not only a miracle with regards to its eloquence and its delivery of the message, but also is its lessons, sermons, proofs, news of the unseen and its laws are all miracles, and so the sentence

{وَادْعُوا مَنِ اسْتَطَعْتُم }

and call (to your aid) anyone you can…

is a call to all of mankind, not only to the Arabs who understand the eloquence and the message of the Holy Qur’an. Likewise, in another Ayah the Holy Qur’an states:

{قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا}

Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support. (Al-Israa 17:88)

There are many sides to the miracles of the Qur’an: the pleasance and sweetness of the in recitation of the words, the uniformity of its content despite its revelation over 23 years, the exposition of scientific facts that were until that time unknown to mankind, the foretelling of events that letter occurred, news of civilization in history long gone that no longer have any traces left behind, the delivery of complete and comprehensive instructions in all aspects of individual and social life of mankind, remaining far from any form of distortion, any change, aging, and the continuation of the guarantee against it being forgotten.

But with all the concessions and all the incentives, mankind remains feeble. In one place the Holy Qur’an states

{أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ }

To gather together to produce the like of this Holy Qur’an (Al-Isra 17:88)

And in another Ayah, it eases the challenge to producing just ten ayahs like that of the Qur’ans, and elsewhere, a further easing to just one Surah:

{فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ }

Then produce a Surah like thereunto (Al Baqarah 2:23).

In addition to reducing these challenges, there are also various instigations included. Such as the Ayah that states even if all the men and Jinn come together, they cannot meet the challenge. And elsewhere, summon all the mind power on earth, and you all can still not produce anything like the Qur’an.

History has proven that despite all the wars by the enemy against Islam, and with all the conspiracies, they have not been able to bring a single surah like that of the Qur’an. Is a miracle anything other than this?

The Distinction Of Qur’anic Stories

{نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ}

We will relate to thee the fairest of stories in that We have revealed to thee this Holy Qur’an, though before it thou wast one of the heedless. (Yusuf 10:3)

The distinction of Qur’anic stories over others include:

1. Stories narrated by Allah - “We will relate”

2. They have a goal -

{نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ }

We relate to thee of the tidings of the Messengers is that whereby We strengthen thy heart. )Hud 11:120).

3. They are fact, not fiction -

{نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ }

relate to thee their tidings truly (Al Kahf 18:13).

4. Based on science, not conjecture -

{فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ }

We shall relate to them with knowledge (Al Araaf 7:7).

5. A tool of contemplation, not stupefaction -

{فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ }

So relate the story; haply they will reflect (Al Araaf 7:176).

6. A tool of education, not entertainment.

{لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ }

In their stories is surely a lesson (Yusuf 12:111).

Variety of Reciters of The Holy Qur’an

{وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ }

And when the Holy Qur’an is recited, give you ear to it and be silent; haply so you will find mercy. (Al Araaf 7:204)

Imam Baqir (pbuh) states that there are three groups of reciters of the Qur’an:

• A group that consider the Holy Qur’an a form of earning income and work and to pay for their living expenses, impose upon others this expectation.

• A group that only bring to life the Holy Qur’an through their tongue but with regards to practical application, do not care for its laws.

• And a group that have recited the Holy Qur’an and know it as medicine for their pain and are intimate with the Qur’an, and Allah will with this medium protect these individuals from torment and for their sake will cause rain to fall, and such people are very rare.1

Note

1. (Al Kafi ) V2 P627

Lesson 5: Supplication

The Importance of Supplication

{قُلْ مَا يَعْبَؤُاْ بِكمُ رَبىِّ لَوْ لَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامَا }

Say: 'My Lord esteems you not at all were it not for your supplication, for you have cried lies, and it shall surely be fastened. (Al Furqan 25:77)

The sentence “'My Lord esteems you not at all were it not for your supplication” indicates that the Lord does not hold for a group of people any value, due to their past actions, had they not been under the shadow of their supplications and worship.

Of course, with regards to the words “your supplication”, there are two meanings. One is supplication and crying with special attention to Allah, such is in the narrations when we read: A person of supplication is a person who will not perish.1 So from a group of people who were not of those who supplicated, the complaint will be that instead of supplication, you opted to go towards idols, desires and tyrants, and so retribution will be seen. And one where the meaning is the invitation from Allah to people, because His Divine Tradition is one that invites people with Truth and complete proof over them. What makes one a better presence and of more value is the very acceptance of the invitation of Allah, yet you did not accept the invitation and belied it, so hope of good in you is non-existent and retribution for your action will be delivered.

In one place Allah states in the Holy Qur’an:

{وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

I have not created jinn and mankind except to serve Me. (Ad Dhariyat 51:56)

And when combined with the Ayah above, that had it not been for your supplication you would not have had any value, it is apparent the supplication is the heart and soul of worship.

Yes, even with the fact the Allah is All Knowing of everything, yet supplication remains our duty. Supplication in every place and at every moment is beneficial. This is because Allah states

{فَإِنِّي قَرِيبٌ }

I am near (Al Baqarah 2:186)

So if we are sometimes recipients of the wrath of Allah, it is because the distance we have placed between our self and Allah through the effect of sin.

The Attention of Allah To Those Who Supplicate

{وَ إِذَا سَأَلَكَ عِبَادِى عَنىِّ فَإِنىِّ قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لىِ وَ لْيُؤْمِنُواْ بىِ لَعَلَّهُمْ يَرْشُدُون}

And when My servants question thee concerning Me - I am near to (I) answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright. (Al Baqarah 2:186).

Supplication, is a reason for so much affection from the Lord that in this Ayah, Allah uses the first person pronoun seven times (see underlined words above). This affection occurs in the instance where the person wants to seek help from Allah through supplication.

Question: Why is it that sometimes our supplications are not answered?

Answer: In “Al-Mizan: An Exegesis of the Qur'an”, we read that in this Ayah, Allah states that

{أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

I answer the call of the caller, when he calls to Me (Al Baqarah 2:186).

Allah will answer the call of the caller that only calls upon Him, with complete sincerity, and requests good. So if a supplication has not been answered, it is either because our request from Allah was not for the better, and in reality would have been for the worse for us, or if it was in reality for the better for us, we did not request frankly and with complete sincerity where it was contaminated with an appeal to others. Or it could be that the answering of the supplication would not lead to our benefit, such as that stated in the narrations, in such cases in we are protected from calamity or our future generations are protected or compensation is granted in the Hereafter.

In Usul Kafi, we read that the one who consumes what is unlawful or does not enjoin good and forbid evil, and who supplicates without attention or presence of the heart, their supplications are not answered.

The meaning of supplication is not to leave earning a living and work, but rather reliance upon Allah along with effort. That’s why in the narrations we read: Supplication without effort will not be answered.

May be the placement of an Ayah of supplication in amongst Ayahs relating to fasting is due to it being more appropriate that the month of Allah be spent along with supplication.

Question: Given that the work of Allah is fixed based upon law and based upon deeds and traditions, what role does supplication play?

Answer: Just as the rules relating to the prayers and fasts of a traveler are different to that of one who is in their own residence, one who supplicates is different to one who is negligent of Allah and the tradition of Allah benefits the former, not the latter. Yes, supplications and conversations with Allah increase the capacity of one to be able to accept the beneficence of Allah.

Likewise, the invocation and the visitation of vicegerents اولیا ) of Allah changes the condition that one is in. Just like if a father takes along his child as a guest, the host will accept them with more love and affection than if they went alone. So supplication, visitation and invocation is reason for the changing of the conditions of someone, not the disruption of the Absolute Divine Tradition.

The Etiquette Of Supplication

{وَ قَالَ رَبُّكُمُ ادْعُونىِ أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبرِوُنَ عَنْ عِبَادَتىِ سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِين}

And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! those who scorn My service, they will enter hell, disgrace (Ghafir 40:60).

Supplications have etiquettes and conditions that need to be met including:

I. Supplication must be with faith and deed.

{يَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ }

He answers those who believe and do righteous deeds (Al Shura 42:26).

II. With sincerity

{فَادْعُوا اللَّـهَ مُخْلِصِينَ }

So call unto God sincerely (Ghafir 40:14).

III. With humbleness and in secret

{ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً }

Call on your Lord, humbly and secretly (Al Araaf 7:55).

IV. With fear and hope

{وَادْعُوهُ خَوْفًا وَطَمَعًا }

And call unto Him with in fear and hope. (Al Araaf 7:56).

V. During some special hours

{يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ }

Call upon their Lord at morning and evening (Al Anaam 6:52).

VI. The one who is supplicating should benefit from the heavenly divine names

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Of course, we must bring to attention that some deeds such as sin, oppression, and not forgiving those who have sought forgiveness from us, are a barrier to the answering of supplication. Or sometimes, the answering of a supplication means the need to break the world order of creation. Like the example of the student that answered a geography question incorrectly, that the surface of the sea is higher than that of the mountain top, the student requested from Allah that the two be swapped. Anyway, Allah being All Able, is also All Wise.

The answering of supplication is two sided. That means that if people are awaiting the answering of their supplication, they also need to answer and accept the invitation of Allah so that your supplication can also be answered by Allah.

{اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ }

Respond to God and the Messenger when He calls you unto that which will give you life (Al Anfaal 8:24).

The Beautiful Names of Allah

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Although all Divine names and attributes are beautiful and good, and Allah has all the Perfection which cannot be comprehended nor counted, in the narrations we have 99 names which have been emphasised and anyone who calls upon Allah with these names will have their supplications answered.

In the Qur’an, up to 145 names of Allah are noted and 99 names in the narrations, either because some of the names can be combined and are practically applied to be the same as each other, or it could mean that the names of Allah are not limited to a number. In some narrations and supplications there are even more names that have been noted, like in the supplication of Jawshan Kabeer. Of course, some of the Divine Beautiful Names have special effects, blessings and importance.

Imam Redha(pbuh) states: We, the Purified Household, are the Beautiful Names of Allah for which the deed of none will be accepted without comprehending us.

نحن والله الأسماء الحسنى التي لا يقبل الله من العباد عملا إلا بمعرفتنا2

He also stated any time you come across problems and hardship, invoke help from Allah though us as a medium, and then recited

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them. (Al Araaf 7:180).

It has also been narrated from him that he stated

إن الخالق لا يوصف إلا بما وصف به نفسه

The Creator cannot be described except with how He described Himself.

That means we cannot ascribe names to Allah of our own, such as calling him chaste, brave and the like.3

Notes

1. (Al Kafi ) V4 P228

2. (تفسیر اثنا عشری - Twelver Interpretation)

3. (تفسير فرقان - Tafseer Furqan)

Lesson 6: Importance of Prayers

Luqman’s Advice

{يَابُنَىَّ أَقِمِ الصَّلَوةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنكَرِ

وَ اصْبِرْ عَلىَ‏ مَا أَصَابَكَ إِنَّ ذَالِكَ مِنْ عَزْمِ الْأُمُور}

O my son, perform the prayer, and Enjoin Good and Forbid Evil. And bear patiently whatever may befall you; surely that (patience) is true constancy (Of importance and what is obligatory). (Luqman 31:17).

A brief summary with regards to the advice that Prophet Luqman (pbuh) gave to his son concerning prayers and enjoining is as follows:

• Prayers is the simplest, deepest, and most beautiful method of communication and connection with Allah which was part and parcel of all heavenly religions.

• Prayers is the only worship for which it has been advised to, before performing it, to have those with the best voices to rise and with a loud voice, invite to prayer through the slogans “Hasten to prayer, Hasten to success, Hasten to the best deed”. With it silence is broken and another cycle of the pure thoughts if Islam is declared and those who are neglectful are awakened.

• Prayers is so important that aim of settling Prophet Abrahams× wife and son in the dry, arid and waterless lands of Mecca was to uphold the prayer, not the pilgrimage rites.

• Imam Hussein (pbuh), for the sake of performing prayers during midday on the day of Ashura, was struck in the shield of his chest by the arrows of the enemy.

• The Holy Qur’an conveys the order to Prophets Abraham and Ismael to build and purify the Masjid Al Harram (The Mosque in Mecca) in preparation for those who perform prayers. Yes, prayers are so important that Zakaria, Maryam, Abraham, Ismael^ where all servants of places of worship and where prayers were performed.

• Prayer of an individual is in effect from the time of birth, in which a newborn has the Adhan and Iqqamah recited in to their ears, through to after death, where the prayer of the deceased is performed upon the body in the cemetery.

• Prayer is the key to the acceptance to all deeds and Imam Ali (pbuh) advices his governor to ensure his best time is reserved for prayers and to be aware that all of their actions will be accepted in light of their prayers.

• Prayer is the remembrance of Allah. And remembrance of Allah is the only calmer of the heart.

• Prayer, is proposed in most Surah’s of the Holy Qur’an form the longest Surah (Al Baqarah) though to the shortest (Kawthar).

• There are prayers for earthly events such as earthquakes and strong winds that instill fear, as well as heavenly events such as eclipses where prayers become obligatory. There are even prayers prescribed for requesting rain.

• Prayers keeps one from committing many vices and obscenities.

In prayers, our attention and desires are directed towards perfection, consider the following:

• Cleanliness and hygiene, in everything such as brushing teeth, ablution, ghusl1 , cleanliness of the body and cloths.

• Valor, audacity and calling loudly is learnt from the Call to Prayer.

• Presence in an arena is taught through Mosques.

• Attention to justice is considered through the selection of a just person to be leader of the congregation.

• Attention is drawn to the perfection and value of those who stand in the first line of the congregational prayer.

• Independent orientation is felt through the Qibla. Jews perform their worship in one direction and Christians in another, while Muslims must also have their own independent direction to face, therefore as the Holy Qur’an states, The Ka’baa is the independent Qibla of Muslims so that they find their independence.

• Attention to the rights of others - by way of prayers having to be performed with clothing worn that has not been usurped, not even a single thread of it.

• Attention towards political movements is felt here where we read in the narrations: Prayers are not accepted where they are not combined with the acceptance of the Guardian and Divinely Guided Leader.

• Attention is brought to order through straight lines in which we pray congregational prayers in, and attention towards martyrs through the use of the soil of Karbala to prostrate on, and attention to surrounding hygiene and cleanliness which are as per recommendations given for the cleanliness and purity of Mosques and Mosque goers.

• Attention is brought towards Allah during the entire prayer, attention to resurrection while reciting “Master of the Day of Judgment” (Al Fatiha 1:4), attention to the path we choose to take through “Show us the straightway” (Al Fatiha 1:6), attention to choosing the right people to associate with through “the path of those whom Thou hast blessed” (Al Fatiha 1:7), and avoiding association with those who have strayed and who have wrath upon them through “not of those against whom Thou art wrathful, nor of those who are astray” (Al Fatiha 1:7), attention towards the Prophet and his pure progeny through the Tashahud and towards the pure and righteous ones through the greetings “Peace be upon us and upon the Allah’s Righteous worshippers.”

• We see attention to healthy nutrition here through advice such as anyone who consumes alcoholic drinks, will not have their prayers accepted for 40 days.

• Apparent adornments are seen here through advice that the best clothes, perfume and ornaments should be utilised in prayer and even women are advised to wear adornments during prayers.

• Attention is brought towards our spouses where we read in the narrations that should we have quarrelled with or annoyed our spouse or spoken badly to them, the prayers of neither of them will be accepted.

In the Ayahs of the Qur’an, “prayers” and the “Enjoining good and forbidding evil” appear together and affect each other, such as in the following Ayahs:

{إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَر }

Lo! worship preserves from lewdness and iniquity (Al Ankaboot 29:45).

{إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ }

Lo! good deeds (such as prayers) annul ill-deeds (Hud 11:114).

{أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ }

Perform the prayer, and enjoin the good and forbid the evil (Luqman 31:17).

{الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ}

Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin good and forbid evil (Al Hajj 22:41).

Note

1. A methodological and systematic approach, with intention, to cleansing the body necessary after certain events such as a women cycle, intercourse, or touching the deceased.

Lesson 3: Contemplation in The Holy Qur’an

Complaint from The Forlorn Holy Qur’an

{وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَـٰذَا الْقُرْآنَ مَهْجُورًا }

The Messenger says, 'O my Lord, behold, my people have taken this Holy Qur’an as a thing to be shunned.'(Furqan, 25:30)

“Forlorn” or “Shun” includes the separation by deed, body, tongue, and heart. So the connection of man with the Heavenly Book must be constant and under all circumstances, that’s why the term “Hijr”, translated as shunning, is used where there is a connection between a thing and mankind.

Therefore, we must struggle from all angles until the Holy Qur’an is brought out of the state of being shunned and the Holy Qur’an is made to be the pivotal point of all dimensions of our practical and scientific life until such time as the satisfaction of the Prophet is attained.

Not reciting the Holy Qur’an, preferring anything but the Holy Qur’an, not using it as our pivot, not contemplating in it, not teaching it to others and not applying the Holy Qur’an in practice, form the evidences of the shunning of the Holy Qur’an. Even if someone acquires the Holy Qur’an but then puts it aside and not look at it nor commit to it, is another form and evidence of shunning the Holy Qur’an.

This Ayah is a statement of great sorrow and distress from the Prophet, although because he is a mercy to all the worlds, he would therefore not curse. Yet in the day of judgement the Prophet will be one of those complaining against us. And so the shunning of the Holy Qur’an, the great sorrow of the Prophet and our responsibility is definite and simply reading the Holy Qur’an on the surface of it is not enough, but rather what is required is bring the Holy Qur’an out of this state.

Imam Redha (pbuh)‎‎‌ states that the reason we recite the Holy Qur’an in our daily prayers is to bring the Holy Qur’an out of the state of being shunned.

He also advices us to recite fifty Ayahs of the Holy Qur’an every day and our aim should not be to simply reach the end of the Surah, we should read tranquilly and our hearts are to take refuge in the recitation of the Holy Qur’an, and where ever our hearts are troubled, such is if in the darkness of the night we are attacked, we should take shelter with the Holy Qur’an.1

Here, we narrate some of the commentaries by the greats on the issue of the forlorn Holy Qur’an:

A) Mulla Sadra, in his introduction to the commentary on Surah Al-Waqia’a (Surah 56), says; So much research was conducted in to books written by sages that I was of the opinion that I became somebody, however, after just a little insight, I saw myself as empty of true knowledge. Towards the end of my life my thoughts went towards contemplation of the Holy Qur’an and the narrations of Mohammad PBUH and his Purified Household. I was certain that my work was baseless, as my whole life was spent standing in the shadows instead of in the light. From sorrow, my soul caught on fire and my heart was in flames, until the divine mercy caught my hand and lead me to the secrets of the Holy Qur’an and I started contemplating and commentating on the Holy Qur’an, I knocked hard on the door of the house of inspiration, the door opened and the curtain moved aside and I saw the angels say to me “Peace be upon you all, you have all been blessed, so enter it for eternity”.

B) Faidh Kashani said: I have written books and letters, I have researched, yet I have not find a single cure for the pain I have and found the water for my thirst to be evasive, I feared for myself and ran towards Allah, begging for guidance through in depth understanding of the Holy Qur’an and narrations.

C) Imam Khomeini showed regret in one of his speeches for not spending his entire life in the way of the Holy Qur’an and advised Islamic Seminaries and students to place the Holy Qur’an in all of its dimensions as the highest goal to head towards lest the end of our life be met with regret with regards to how our youth was spent.

The Necessity For Contemplation In The Holy Qur’an

{كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَاب }

A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember. (Saad 38:29)

The image of the Holy Qur’an in this Ayah has been drawn in the following way:

a) The text of it has been written - كِتَابٌ (A Book).

b) Sourced from the Divine Revelation and Infinite Knowledge - أَنزَلْنَاهُ (We have sent down).

c) The recipient is Divinely Guided - إِلَيْكَ (to thee).

d) Its content is full of blessing - مُبَارَكٌ (Blessed).

e) The aim of it being sent is to contemplate - لِّيَدَّبَّرُوا (may ponder).

f) Knowledge, awareness and to learn the points with in it are necessary first steps in the spiritual journey and being closer towards Allah - وَلِيَتَذَكَّرَ (and so remember).

g) Wise is the one who succeeds in achieving this.

Therefore, contemplation in the Holy Qur’an is considered to be of the highest significance, because: One who does not contemplate the Ayahs of the Holy Qur’an is deserving of Divine humiliation.

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا }

What, do they not ponder the Holy Qur’an? Or is it that there are locks upon their hearts? (Muhammad 47:24)

From the point of view of the Qur’an, a spiritual scholar is someone whose concern is to learn and teach the Qur’an.

{كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ }

Be you masters in that you know the Book, and in that you study (Al Emraan 3:79).

Imam Ali (pbuh), with regards to the infinite concepts and lessons of the Holy Qur’an, states

بحر لا يدرك قعره

The Holy Qur’an is a sea for which its bottom can never by understood.

Usually, over a period of time, the sayings and writings of an individual changes and evolves and contradictions may occur. However, over twenty-three years of revelation, under a multitude of circumstances such as war and peace, fame and exile, strength and weakness, ups and downs, from one who himself never went to learn, there was never a contradiction nor any evolution or change, reason being that these words are from Allah and not taught by mankind. So the Holy Qur’an cautions:

{أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّـهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا }

What, do they not ponder the Holy Qur’an? If it had been from other than God surely they would have found in it much inconsistency. (An Nissa 4:82)

Why is it the Holy Qur’an is not contemplated over? Where had it been from a source other than from Allah, there would have been definitely many contradictions.

The order to contemplate over the Holy Qur’an is for everyone and for every era and generation, clear through the fact that every thinker from every era, will arrive at new points from it.

With a little attention in the Ayah, we can benefit from some beautiful points:

1. No thinking in the Holy Qur’an is a cause for Divine reproach and taunt.

2. Contemplation in the Holy Qur’an is a curative medicine for hypocrisy.

3. The way to Islamic orientation and Holy Qur’an is to think and contemplate, not imitation.

4. The Holy Qur’an has called for all to contemplate and to understand the lessons being taught in it.

5. The thought that with in the Holy Qur’an there are contradictions and differences are a result of shallow anxiety and lack of contemplation and attention to detail.

6. The fact that there are no contradictions with in the Holy Qur’an and the single voice in which the Holy Qur’an is said, is a sign that its source is one that is not changeable. This is because anything that is from Allah is the Truth and Constant and is far from any contradiction, contrast and possibility of being scattered.

Note

1. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

Lesson 4: Points About The Qur’an

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

We have sent it down in a blessed night (Ad Dukhan 44:3).

The Holy Qur’an is blessed from all aspects. From the point of view of:

1. Who sent it down: تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ

(Blessed be He who has sent down the Salvation. Furqan 25:1).

2. Where it was sent down: بِبَكَّةَ مُبَارَكًا (at Bekka, a place holy. Al Imraan 3:96).

3. When it was sent down: فِي لَيْلَةٍ مُّبَارَكَةٍ (in a blessed night. Dukhan 44:3).

4. Its content and text: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ

(A Book We have sent down to thee, Blessed. Saad 38:29).

A Book With Dignity

{إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ }

It is surely a noble Holy Qur’an, in a hidden Book, none but the purified shall touch, a sending down from the Lord of all Being. (Waqi’a 56:77-80).

In the Qur’an, Allah and anything associated with it is described as كريم which means “with dignity, generous, kind, noble, honourable etc”.

1. The Lord is generous: يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

(O Man! What deceived thee as to thy generous Lord. Infitaar 82:6).

2. The Holy Qur’an is noble: إِنَّهُ لَقُرْآنٌ كَرِيمٌ (Waqi’a 56:77).

3. The Messenger is noble: وَجَاءَهُمْ رَسُولٌ كَرِيمٌ (and a noble Messenger came unto them. Dukhan 44:17).

4. The medium in which the Holy Qur’an was sent through, (Archangel Jibrael), is noble:

{إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ }

Truly this is the word of a noble Messenger. (Takweer 81:19).

The human being is also addressed as the best of God’s creation, a recipient of nobility.

{و لقد کرمنا بنی آدم }

We have honoured the sons of Adam (Al Isra 17:70).

And Imam Ali‎ (pbuh) in speech number 152 of Nahjul Balagha, states the Purified Household are the dignitaries of the Qur’an.

کرائم القرآن

Yes, the Holy Qur’an is the key to honor and nobility of an individual and society. Looking at it, reciting it and memorizing it (with preservation), contemplating in it and seeking advice from it, is a source of growth and honor for mankind. For it is certainly a Noble Qur’an.

Some of the distinctions this infinitely and everlasting miraculous Holy Qur’an have been described in Tafseer Nur under Ayah 38 of Surah Yunus as follows:

1. The assertion of big lessons in small words: For example with regards to man and women, the Holy Qur’an states

{هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

They are a vestment for you, and you are a vestment for them. (Al Baqarah 2:187).

And to indicate the weakness of everything other than that of Divine Strength, it uses the simile of the spiders’ house. Or like the inability of anyone to be able to create even a single fly:

{لَن يَخْلُقُوا ذُبَابًا }

Shall never create a fly (Al Hajj 22:73).

2. The sweetness of the statements and its profound influence: Even if read a thousand times over, it never grows old, on the contrary, every time it is read, a new point can be obtained.

3. The musical tone of the words: The reverberations and the tone of the words is unique and if an Ayah of the Holy Qur’an is stated amongst a speech or among narrations, the Ayah stands out on its own and is easily identifiable.

4. The comprehensive of the Qur’an: With in the Holy Qur’an there is everything from clear evidence through to parables, from this world to the afterlife, from issues of family, rights, political, military, through to morality, history and more…

5. Its realities: The contents of the Holy Qur’an are not based upon guesswork and opinion. Even its stories are based on realities.

6. For all obstacles and conditions: People of all classes and in all places can take benefit from it and the Holy Qur’an is not a specialized book.

7. Everlasting and Eternal: The more that one’s life passes and knowledge is gained, more of the secrets of the Holy Qur’an are revealed.

8. Stimulant for growth: Despite having many enemies and having been attacked so much, it has grown stronger throughout its life.

9. A miracle in the hand: This is a miracle that is in the hands of all and is the kind of literature that is available to everyone.

10. It is a book of preaching as well as a book of laws and regulations.

11. It has come from one who did not study and from an area that was deprived of literacy.

12. Nothing has been added to it nor anything taken away from it, and is immune from all alteration.

13. The source of healing and mercy. The Doctor of this medicine not only knows us, but also loves us and the result of the prescription is eternal, without any parallel or anything like it.

The Miracle of The Holy Qur’an

{أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّـهِ إِن كُنتُمْ صَادِقِينَ}

Or they may say, "He forged it," Say, "Bring ye then ten surahs forged, like unto it, and call (to your aid) whomsoever ye can, other than Allah!- If ye speak the truth! (Hud 11:13)

The Holy Qur’an is not only a miracle with regards to its eloquence and its delivery of the message, but also is its lessons, sermons, proofs, news of the unseen and its laws are all miracles, and so the sentence

{وَادْعُوا مَنِ اسْتَطَعْتُم }

and call (to your aid) anyone you can…

is a call to all of mankind, not only to the Arabs who understand the eloquence and the message of the Holy Qur’an. Likewise, in another Ayah the Holy Qur’an states:

{قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا}

Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support. (Al-Israa 17:88)

There are many sides to the miracles of the Qur’an: the pleasance and sweetness of the in recitation of the words, the uniformity of its content despite its revelation over 23 years, the exposition of scientific facts that were until that time unknown to mankind, the foretelling of events that letter occurred, news of civilization in history long gone that no longer have any traces left behind, the delivery of complete and comprehensive instructions in all aspects of individual and social life of mankind, remaining far from any form of distortion, any change, aging, and the continuation of the guarantee against it being forgotten.

But with all the concessions and all the incentives, mankind remains feeble. In one place the Holy Qur’an states

{أَن يَأْتُوا بِمِثْلِ هَـٰذَا الْقُرْآنِ }

To gather together to produce the like of this Holy Qur’an (Al-Isra 17:88)

And in another Ayah, it eases the challenge to producing just ten ayahs like that of the Qur’ans, and elsewhere, a further easing to just one Surah:

{فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ }

Then produce a Surah like thereunto (Al Baqarah 2:23).

In addition to reducing these challenges, there are also various instigations included. Such as the Ayah that states even if all the men and Jinn come together, they cannot meet the challenge. And elsewhere, summon all the mind power on earth, and you all can still not produce anything like the Qur’an.

History has proven that despite all the wars by the enemy against Islam, and with all the conspiracies, they have not been able to bring a single surah like that of the Qur’an. Is a miracle anything other than this?

The Distinction Of Qur’anic Stories

{نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَـٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ}

We will relate to thee the fairest of stories in that We have revealed to thee this Holy Qur’an, though before it thou wast one of the heedless. (Yusuf 10:3)

The distinction of Qur’anic stories over others include:

1. Stories narrated by Allah - “We will relate”

2. They have a goal -

{نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ }

We relate to thee of the tidings of the Messengers is that whereby We strengthen thy heart. )Hud 11:120).

3. They are fact, not fiction -

{نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ }

relate to thee their tidings truly (Al Kahf 18:13).

4. Based on science, not conjecture -

{فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ }

We shall relate to them with knowledge (Al Araaf 7:7).

5. A tool of contemplation, not stupefaction -

{فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ }

So relate the story; haply they will reflect (Al Araaf 7:176).

6. A tool of education, not entertainment.

{لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ }

In their stories is surely a lesson (Yusuf 12:111).

Variety of Reciters of The Holy Qur’an

{وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ }

And when the Holy Qur’an is recited, give you ear to it and be silent; haply so you will find mercy. (Al Araaf 7:204)

Imam Baqir (pbuh) states that there are three groups of reciters of the Qur’an:

• A group that consider the Holy Qur’an a form of earning income and work and to pay for their living expenses, impose upon others this expectation.

• A group that only bring to life the Holy Qur’an through their tongue but with regards to practical application, do not care for its laws.

• And a group that have recited the Holy Qur’an and know it as medicine for their pain and are intimate with the Qur’an, and Allah will with this medium protect these individuals from torment and for their sake will cause rain to fall, and such people are very rare.1

Note

1. (Al Kafi ) V2 P627

Lesson 5: Supplication

The Importance of Supplication

{قُلْ مَا يَعْبَؤُاْ بِكمُ رَبىِّ لَوْ لَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامَا }

Say: 'My Lord esteems you not at all were it not for your supplication, for you have cried lies, and it shall surely be fastened. (Al Furqan 25:77)

The sentence “'My Lord esteems you not at all were it not for your supplication” indicates that the Lord does not hold for a group of people any value, due to their past actions, had they not been under the shadow of their supplications and worship.

Of course, with regards to the words “your supplication”, there are two meanings. One is supplication and crying with special attention to Allah, such is in the narrations when we read: A person of supplication is a person who will not perish.1 So from a group of people who were not of those who supplicated, the complaint will be that instead of supplication, you opted to go towards idols, desires and tyrants, and so retribution will be seen. And one where the meaning is the invitation from Allah to people, because His Divine Tradition is one that invites people with Truth and complete proof over them. What makes one a better presence and of more value is the very acceptance of the invitation of Allah, yet you did not accept the invitation and belied it, so hope of good in you is non-existent and retribution for your action will be delivered.

In one place Allah states in the Holy Qur’an:

{وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

I have not created jinn and mankind except to serve Me. (Ad Dhariyat 51:56)

And when combined with the Ayah above, that had it not been for your supplication you would not have had any value, it is apparent the supplication is the heart and soul of worship.

Yes, even with the fact the Allah is All Knowing of everything, yet supplication remains our duty. Supplication in every place and at every moment is beneficial. This is because Allah states

{فَإِنِّي قَرِيبٌ }

I am near (Al Baqarah 2:186)

So if we are sometimes recipients of the wrath of Allah, it is because the distance we have placed between our self and Allah through the effect of sin.

The Attention of Allah To Those Who Supplicate

{وَ إِذَا سَأَلَكَ عِبَادِى عَنىِّ فَإِنىِّ قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لىِ وَ لْيُؤْمِنُواْ بىِ لَعَلَّهُمْ يَرْشُدُون}

And when My servants question thee concerning Me - I am near to (I) answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright. (Al Baqarah 2:186).

Supplication, is a reason for so much affection from the Lord that in this Ayah, Allah uses the first person pronoun seven times (see underlined words above). This affection occurs in the instance where the person wants to seek help from Allah through supplication.

Question: Why is it that sometimes our supplications are not answered?

Answer: In “Al-Mizan: An Exegesis of the Qur'an”, we read that in this Ayah, Allah states that

{أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

I answer the call of the caller, when he calls to Me (Al Baqarah 2:186).

Allah will answer the call of the caller that only calls upon Him, with complete sincerity, and requests good. So if a supplication has not been answered, it is either because our request from Allah was not for the better, and in reality would have been for the worse for us, or if it was in reality for the better for us, we did not request frankly and with complete sincerity where it was contaminated with an appeal to others. Or it could be that the answering of the supplication would not lead to our benefit, such as that stated in the narrations, in such cases in we are protected from calamity or our future generations are protected or compensation is granted in the Hereafter.

In Usul Kafi, we read that the one who consumes what is unlawful or does not enjoin good and forbid evil, and who supplicates without attention or presence of the heart, their supplications are not answered.

The meaning of supplication is not to leave earning a living and work, but rather reliance upon Allah along with effort. That’s why in the narrations we read: Supplication without effort will not be answered.

May be the placement of an Ayah of supplication in amongst Ayahs relating to fasting is due to it being more appropriate that the month of Allah be spent along with supplication.

Question: Given that the work of Allah is fixed based upon law and based upon deeds and traditions, what role does supplication play?

Answer: Just as the rules relating to the prayers and fasts of a traveler are different to that of one who is in their own residence, one who supplicates is different to one who is negligent of Allah and the tradition of Allah benefits the former, not the latter. Yes, supplications and conversations with Allah increase the capacity of one to be able to accept the beneficence of Allah.

Likewise, the invocation and the visitation of vicegerents اولیا ) of Allah changes the condition that one is in. Just like if a father takes along his child as a guest, the host will accept them with more love and affection than if they went alone. So supplication, visitation and invocation is reason for the changing of the conditions of someone, not the disruption of the Absolute Divine Tradition.

The Etiquette Of Supplication

{وَ قَالَ رَبُّكُمُ ادْعُونىِ أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبرِوُنَ عَنْ عِبَادَتىِ سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِين}

And your Lord hath said: Pray unto Me and I will hear your prayer. Lo! those who scorn My service, they will enter hell, disgrace (Ghafir 40:60).

Supplications have etiquettes and conditions that need to be met including:

I. Supplication must be with faith and deed.

{يَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ }

He answers those who believe and do righteous deeds (Al Shura 42:26).

II. With sincerity

{فَادْعُوا اللَّـهَ مُخْلِصِينَ }

So call unto God sincerely (Ghafir 40:14).

III. With humbleness and in secret

{ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً }

Call on your Lord, humbly and secretly (Al Araaf 7:55).

IV. With fear and hope

{وَادْعُوهُ خَوْفًا وَطَمَعًا }

And call unto Him with in fear and hope. (Al Araaf 7:56).

V. During some special hours

{يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ }

Call upon their Lord at morning and evening (Al Anaam 6:52).

VI. The one who is supplicating should benefit from the heavenly divine names

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Of course, we must bring to attention that some deeds such as sin, oppression, and not forgiving those who have sought forgiveness from us, are a barrier to the answering of supplication. Or sometimes, the answering of a supplication means the need to break the world order of creation. Like the example of the student that answered a geography question incorrectly, that the surface of the sea is higher than that of the mountain top, the student requested from Allah that the two be swapped. Anyway, Allah being All Able, is also All Wise.

The answering of supplication is two sided. That means that if people are awaiting the answering of their supplication, they also need to answer and accept the invitation of Allah so that your supplication can also be answered by Allah.

{اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ }

Respond to God and the Messenger when He calls you unto that which will give you life (Al Anfaal 8:24).

The Beautiful Names of Allah

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them (Al Araaf 7:180).

Although all Divine names and attributes are beautiful and good, and Allah has all the Perfection which cannot be comprehended nor counted, in the narrations we have 99 names which have been emphasised and anyone who calls upon Allah with these names will have their supplications answered.

In the Qur’an, up to 145 names of Allah are noted and 99 names in the narrations, either because some of the names can be combined and are practically applied to be the same as each other, or it could mean that the names of Allah are not limited to a number. In some narrations and supplications there are even more names that have been noted, like in the supplication of Jawshan Kabeer. Of course, some of the Divine Beautiful Names have special effects, blessings and importance.

Imam Redha(pbuh) states: We, the Purified Household, are the Beautiful Names of Allah for which the deed of none will be accepted without comprehending us.

نحن والله الأسماء الحسنى التي لا يقبل الله من العباد عملا إلا بمعرفتنا2

He also stated any time you come across problems and hardship, invoke help from Allah though us as a medium, and then recited

{وَلِلَّـهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا }

To God belong the Names Most Beautiful; so call Him by them. (Al Araaf 7:180).

It has also been narrated from him that he stated

إن الخالق لا يوصف إلا بما وصف به نفسه

The Creator cannot be described except with how He described Himself.

That means we cannot ascribe names to Allah of our own, such as calling him chaste, brave and the like.3

Notes

1. (Al Kafi ) V4 P228

2. (تفسیر اثنا عشری - Twelver Interpretation)

3. (تفسير فرقان - Tafseer Furqan)

Lesson 6: Importance of Prayers

Luqman’s Advice

{يَابُنَىَّ أَقِمِ الصَّلَوةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنكَرِ

وَ اصْبِرْ عَلىَ‏ مَا أَصَابَكَ إِنَّ ذَالِكَ مِنْ عَزْمِ الْأُمُور}

O my son, perform the prayer, and Enjoin Good and Forbid Evil. And bear patiently whatever may befall you; surely that (patience) is true constancy (Of importance and what is obligatory). (Luqman 31:17).

A brief summary with regards to the advice that Prophet Luqman (pbuh) gave to his son concerning prayers and enjoining is as follows:

• Prayers is the simplest, deepest, and most beautiful method of communication and connection with Allah which was part and parcel of all heavenly religions.

• Prayers is the only worship for which it has been advised to, before performing it, to have those with the best voices to rise and with a loud voice, invite to prayer through the slogans “Hasten to prayer, Hasten to success, Hasten to the best deed”. With it silence is broken and another cycle of the pure thoughts if Islam is declared and those who are neglectful are awakened.

• Prayers is so important that aim of settling Prophet Abrahams× wife and son in the dry, arid and waterless lands of Mecca was to uphold the prayer, not the pilgrimage rites.

• Imam Hussein (pbuh), for the sake of performing prayers during midday on the day of Ashura, was struck in the shield of his chest by the arrows of the enemy.

• The Holy Qur’an conveys the order to Prophets Abraham and Ismael to build and purify the Masjid Al Harram (The Mosque in Mecca) in preparation for those who perform prayers. Yes, prayers are so important that Zakaria, Maryam, Abraham, Ismael^ where all servants of places of worship and where prayers were performed.

• Prayer of an individual is in effect from the time of birth, in which a newborn has the Adhan and Iqqamah recited in to their ears, through to after death, where the prayer of the deceased is performed upon the body in the cemetery.

• Prayer is the key to the acceptance to all deeds and Imam Ali (pbuh) advices his governor to ensure his best time is reserved for prayers and to be aware that all of their actions will be accepted in light of their prayers.

• Prayer is the remembrance of Allah. And remembrance of Allah is the only calmer of the heart.

• Prayer, is proposed in most Surah’s of the Holy Qur’an form the longest Surah (Al Baqarah) though to the shortest (Kawthar).

• There are prayers for earthly events such as earthquakes and strong winds that instill fear, as well as heavenly events such as eclipses where prayers become obligatory. There are even prayers prescribed for requesting rain.

• Prayers keeps one from committing many vices and obscenities.

In prayers, our attention and desires are directed towards perfection, consider the following:

• Cleanliness and hygiene, in everything such as brushing teeth, ablution, ghusl1 , cleanliness of the body and cloths.

• Valor, audacity and calling loudly is learnt from the Call to Prayer.

• Presence in an arena is taught through Mosques.

• Attention to justice is considered through the selection of a just person to be leader of the congregation.

• Attention is drawn to the perfection and value of those who stand in the first line of the congregational prayer.

• Independent orientation is felt through the Qibla. Jews perform their worship in one direction and Christians in another, while Muslims must also have their own independent direction to face, therefore as the Holy Qur’an states, The Ka’baa is the independent Qibla of Muslims so that they find their independence.

• Attention to the rights of others - by way of prayers having to be performed with clothing worn that has not been usurped, not even a single thread of it.

• Attention towards political movements is felt here where we read in the narrations: Prayers are not accepted where they are not combined with the acceptance of the Guardian and Divinely Guided Leader.

• Attention is brought to order through straight lines in which we pray congregational prayers in, and attention towards martyrs through the use of the soil of Karbala to prostrate on, and attention to surrounding hygiene and cleanliness which are as per recommendations given for the cleanliness and purity of Mosques and Mosque goers.

• Attention is brought towards Allah during the entire prayer, attention to resurrection while reciting “Master of the Day of Judgment” (Al Fatiha 1:4), attention to the path we choose to take through “Show us the straightway” (Al Fatiha 1:6), attention to choosing the right people to associate with through “the path of those whom Thou hast blessed” (Al Fatiha 1:7), and avoiding association with those who have strayed and who have wrath upon them through “not of those against whom Thou art wrathful, nor of those who are astray” (Al Fatiha 1:7), attention towards the Prophet and his pure progeny through the Tashahud and towards the pure and righteous ones through the greetings “Peace be upon us and upon the Allah’s Righteous worshippers.”

• We see attention to healthy nutrition here through advice such as anyone who consumes alcoholic drinks, will not have their prayers accepted for 40 days.

• Apparent adornments are seen here through advice that the best clothes, perfume and ornaments should be utilised in prayer and even women are advised to wear adornments during prayers.

• Attention is brought towards our spouses where we read in the narrations that should we have quarrelled with or annoyed our spouse or spoken badly to them, the prayers of neither of them will be accepted.

In the Ayahs of the Qur’an, “prayers” and the “Enjoining good and forbidding evil” appear together and affect each other, such as in the following Ayahs:

{إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَر }

Lo! worship preserves from lewdness and iniquity (Al Ankaboot 29:45).

{إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ }

Lo! good deeds (such as prayers) annul ill-deeds (Hud 11:114).

{أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ }

Perform the prayer, and enjoin the good and forbid the evil (Luqman 31:17).

{الَّذِينَ إِن مَّكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنكَرِ}

Those who, if We give them power in the land, establish worship and pay the poor-due and enjoin good and forbid evil (Al Hajj 22:41).

Note

1. A methodological and systematic approach, with intention, to cleansing the body necessary after certain events such as a women cycle, intercourse, or touching the deceased.