Some Righteous Deeds
As was mentioned in earlier
chapters of this books that the only path that could lead a wayfarer towards
perfection and may help him in his ascend towards God's Nearness is obedience
to revelations and following the path shown by Divine Prophets. The path which
they followed themselves has been defined as performance of mandatory (wajibat)
and recommended (Nawafil wa Mustahabbat) religious deeds which are
called righteous deeds.
All mandatory and recommended
righteous deeds incorporated into Islamic Cannon Law (sharia) and
registered in the Holy Quran as well as in other books of traditions are called
as righteous deeds. You may better identity them and might utilize them in
following the righteous path. Here we will discuss some of righteous deeds as
follows:
24.1. First - Obligatory
Prayers
The Prayer is one of the best
means for undertaking spiritual migration towards God-Almighty and attaining
the exalted position of His-nearness. Imam al-Ridha (A) has said:
"The prayer is a means of attaining God’s nearness
for every righteous human being."
-al-Ka.fi,
vol. 3, p-265.
Mu' awiyah bin Wahab asked Imam
al-Sadiq (A)
"What is the best deed which brings human beings
close to God-Almighty, and is also liked by Him ? The Imam replied: After
enlightenment of God's Essence, I do not know any thing better than the
'prayer". Did not you hear that God's righteous servant Prophet Jesus (A)
has said: “God has recommended for me prayer and charity until I remain
alive."
-al-Kafi, vol. 3, p-264.
Also, he said:
"The most esteemed and
favorite deed before God-Almighty is - "Prayer" The Prayer is the
last dying will of all prophets. How good it is that a human being takes a bath
or performs ablution, then retires into a secluded corner where he is not seen
by anyone and have the honor of performing genuflexion and prostration. When a
servant bows himself down into prostration and prolonged it than Satan says:
"Oh! Woe upon me! this
servant has obeyed God-almighty, while I transgressed and he has offered
prostration which I refused." -al-Kafi, vol. 3, p-264.
Imam al Ridha (A) has said:
"The most nearest position between the servant and
God-Almighty is- the state of prostration [l] because God-Almighty has
said:
"But prostrate thyself;
and draw near (to God-Almighty).” -the Holy Quran (96: 19)
-al-Kafi
Vol. 3, p-265.
Imam al-Sadiq (A) said:
"When a human being
stands for prayers,. God's Blessings descend upon him from the sky; the angels
circle him around and one of them says., If this prayer-offerer would have
known the worth of his prayer, he would never have broken his concentration
(towards God) throughout the prayer." -al-Kafi, vol. 3, p-265.
The Holy Prophet (S) has said:
"When a believer stands
for prayer, God-Almighty looks at him until he finishes it, His blessing
covers him from the sky; the angels circle him around and God-Almighty assigns
an angel who says: 'Oh prayer offerer! If you would have known -who is looking
at you and with whom are you communicating ? You would never have paid your
attention towards any other thing, and you would never have been deviated from
this position.” -al-Kafi, vol. 3, p-265.
24.1.1. Heart's Presence in
Prayer
The Prayer is a celestial
formula and Divine electuary, every part of which contains a hidden mystery. It
is a means of love, communication, and remembrance of the Lord of the Universe.
It is the best means of attaining perfection, spiritual ascension, and God's
Nearness. According to Islamic traditions the prayer has been called -a
believers heavenly journey (Mairaj) which protects him from moral
indecencies.
It is such a pure sparkling
stream of spirituality that whosoever enters into it five times a day will
purity his soul from all sort of pollution and contamination. It is the
greatest trust of the God-Almighty and is the criteria of acceptance of all
other deeds. The prayer is such a mysterious heavenly formula, but subjected to
its being alive and possessing spirit, which means heart's presence during
prayer, paying attention towards God-Almighty, and being humble in front of
Him.
The invocations, recitals of
Qur’anic verses, genuflection, prostration, the witnessing, and salutations
constitute the face and body of the prayer while the heart's presence and
attention towards the Creator form its spirit. Since a body without a soul
becomes a dead body lacking any characteristic, likewise a prayer offered
without heart's presence, although satisfies as far as the performance of
compulsory religious obligation is concerned, nevertheless, such a prayer does
not help in ascending the prayer offerer towards higher spiritual positions. In
principle, the greatest objective behind the establishment of prayer may be
described as -invocation recitals and engaging in God's Remembrance.
God-Almighty said to the Holy Prophet (S):
"And establish worship for My Remembrance." -the Holy- Quran (20:14)
The Friday-Prayer has been
described as an invocation in the Holy Quran:
"Oh ye who believe! When the call is heard for the
prayer of the Day of Congregation, haste unto remembrance of God." -the Holy- Quran (57: 9)
The criteria for the acceptance
of prayer is -the heart's presence, and whatever amount of heart's presence it
may contain, the prayer will be accepted accordingly. It is because of this
consideration that traditions have emphasized a lot about the importance of
heart's presence in prayers.
For example:
The Holy Prophet (S) has said:
"Sometimes only half of the prayer gets accepted
while at other times may be one-third, one fourth, one-fifth, and one-tenth of
it will be accepted. Some of the prayers like an old wrapped cloth are pounded
upon the offerer's head. As a matter of fact, only that portion of the prayer
will be accepted from you, in which you have paid heartily attention towards
God-Almighty." -Bihar al-Anwar, vol. 84, p-260.
Imam al-Sadiq (A) said:
“When a servant stands of prayer, God-Almighty pays
attention towards him and did not break it until the servant deviates from His-
remembrance for the third time. When this happens, God-Almighty too turns his
face away from the prayer offerer.” -Bihar al-Anwar, vol. 84, p-241.
The Commander of the Faithful
Imam 'Ali (A) says:
"Do not offer prayer in the state of drowsiness or
napping; while offering prayer do not think about yourself; because, you are
standing in the presence of God-Almighty. Indeed, only that portion of the
prayer will be accepted from the servant in which he has paid heartiest attention
towards God-Almighty." -Bihar al-Anwar, vol. 84, p-239.
The Holy Prophet (S) has said:
"Each servant (of God), while standing in prayer
pays attention towards other than Him, God-Almighty says: 'Oh my servant! Which
way are you turning your face ? Who is the one you are looking for ? Do you
seek a God and protector other than me ? Are you looking for a benevolent other
than me? While, I remain to be the Most Merciful among merciful, Most
Compassionate among benevolent and happens to be the Greatest Bestower. I will
bestow upon you such a reward that could not be counted. Pay attention towards
Me, because I and my angels are paying attention towards you.”
"Thus, if the prayer offerer paid attention towards
God-Almighty, his past sins are deleted. But again if he pays attention
towards others (than God), he is reminded by God-Almighty like before. If he
turns his attention towards prayer, his sins and negligence from prayer are
pardoned and their effects are nullified.”
"If for the third time he deviates his attention
from the prayer, God-Almighty once more repeats his earlier warning, in case he
paid attention towards the prayer, again his sins are pardoned. But if he
deviated his attention away from the prayer for the fourth time, then God-Almighty
and his angels turn their faces away from the prayer offerer and God-Almighty
says to him: ' Now I have assigned you to the guardianship of someone who is
liked by you.” -Bihar al-Anwar, vol. 84, p-244.
The value of prayer depends
directly upon heart's presence and attention paid towards God-Almighty; to the
extent heart's presence is achieved during prayer, it will be effective in
attaining inner purification and God's-Nearness. It was not without reason that
all Divine Prophets (A) Infallible Imams (A), and God's favorite saints paid so
much attention towards prayer. About the Commander of the Faithful Imam' Ali
(A) it has been written:
"At the time of prayer his body used to tremble and
the color of his face changed. They asked him the reason behind his agitation
and fear. In reply he said: ' The time has arrived for returning of trust
-which was offered to earth and heavens but they declined to assume this
responsibility. But human being accepted this great trust. I am afraid that
whether I would be able to discharge this heavy responsibility of returning
this trust or not. " -Bihar al-Anwar, vol. 84, p-248.
About the Imam al-Baqir (A) and
al-Sadiq (A) it has been narrated: "At the time of prayer their faces
used to turn pale and red with fear of God-Almighty; in their prayer they
conversed with God-Almighty as though they are actually seeing him." -Bihar al-Anwar, vol. 84, p-248.
About Imam al-Sajjad (A) it has
been narrated: "When he stood for prayer the color of his face became
pale with fear, and like a humble slave standing in front of his Master, his
body parts trembled. His prayer was always used to be his parting prayer as
though there will never going to be any other prayer offered by him after this
one." -Bihar al-Anwar, vol. 84, p-250.
About the life of Fatimah
al-Zahra (S.A.) the daughter of the holy Prophet (S) it has been narrated: "Because,
of the intensity of fear, during prayer even the number of her breaths could
have been counted." -Bihar al-Anwar, vol. 84, p-258.
Regarding the life of Imam
al-Hasan (A) it has been narrated: "His body trembled during prayer.
When he remembered Paradise and Hell, become so restless and
agitated as though have been bitten by a snake. He requested Paradise
from God-Almighty and sought His shelter from Hell." -Bihar al-Anwar, vol. 84, p-258.
"Ayesheh narrates about the Holy Prophet (S): while
I was busy in talking with him, when the time of prayer arrived, suddenly be
become so indifferent as though neither he recognizes us nor we do recognize
him." -Bihar al-Anwar, vol. 84. p.258.
About Imam al-Sajjad (A) it has
been narrated:
"While he was in the middle
of prayer his cloak rolled down from his shoulder but he remained unconscious
about it. When he finished his prayer one of his companion asked: 'Oh son of
the Holy Prophet (S) ! While you were offering prayer your clock rolled down
but you did not pay attention to it.’
"The Imam replied: 'Woe
upon you! Do you know in front of whom I was standing ? Such awareness
prevented me from paying attention towards my clock. Don't you understand that
a servant's prayer is accepted only to the extent he pays attention towards
God-Almighty during his prayer?”
'Oh son of the Holy Prophet (S), Therefore, on this basis
we all are going to be doomed?' Asked the companion. 'No! If you offer
recommended prayers (Nawafil) God-Almighty through them will treat your
compulsory prayers as completed." -Bihar al-Anwar, vol. 84, p-265.
“Regarding the Holy Prophet
(S) it has been narrated that during prayer the color of his face changed
completely, and a bubbling sound similar to the noises coming out from a
boiling pot was heard coming out from his chest. When he stood for his prayer
he was motionless like a piece of cloth fallen upon the ground.” -Bihar al-Anwar, vol. 84, p-248.
24.1.2. Degrees of Heart's
Presence
Heart's presence consists of
various ranks and degrees which differ from each other from the point of view
of perfection. A wayfarer has to go through these various grades gradually so
that he may ascent towards the higher spiritual positions of God's Nearness and
Witnessing. It is a lengthy way containing various positions, whose
introduction and explanation for some one deprived like me, who is looking from
a distance and burning in regret -is not befitting. But some of these stages
will be explained here in brief, which might be useful for wayfarers.
24.1.2.1. First Stage
This may be defined as a state
in which the prayer offerer either through out the prayer or some part of it
pays brief attention to the fact that he is standing before God-Almighty,
speaks and converses with Him. However, at this stage he does not pay attention
towards the meanings of words and does not understand the details of his
conversation.
24.1.2.2. Second Stage
The second degree of heart's
presence may be defined as a state in which the prayer offer apart from his
being aware of the fact that he is standing before God-Almighty and is
communicating with Him, also, pays attention towards the meanings of words and
invocation and knows exactly what is he saying to God-Almighty. While
announcing the worlds, simultaneously, he is also making his heart to
understand its meaning like a mother who teaches her child how to pronounce a
sentence as well as explains him its meanings.
24.1.2.3. Third Stage
The Third degree of heart's
presence may be defined as a state in which the prayer offerer in addition of
his being aware of the earlier stages, also comprehend very well the realities
of Glorification, Adoration, Praise, Sanctification, Monotheism, and meanings
of other invocations. Further, his understanding of the above is based upon
logical arguments, pays attention towards them during prayer, understand very
well as to what is he saying, what does he want, and with whom is he speaking?
24.1.2.4. Fourth Stage
The fourth stage of heart's
presence may be defined as a state in which the prayer offerer, in addition of
his being aware of the early stages, must also have influenced upon his inner
essence the learning and meanings of invocations, and must have achieved the
state of certainty (yaqin) and faith (iman). In that case the
tongue follows the heart and since the heart believes in those realities
pursues the tongue to undertake the recital of invocations.
24.1.2.5. Fifth Stage
The fifth stage of heart's
presence may be defined as a state in which the prayer offerer in addition of
his being aware of early stages has achieved the most sublime spiritual
positions of revelation, intuition, and countenance. Through his esoteric eyes
witnesses the Sacred Names and Characteristics of God-Almighty and does not see
any thing except Him, even does not pay attention to himself his actions,
deeds, and invocations.
He speaks with God-Almighty but
is unconscious of the speaker and speech. He has given up his own existence and
have become fascinated after witnessing the beauty of Lord's Holy Essence. Even
at this stage there are ranks and degree varying in distinction relative to the
status of the wayfarers. This stage is like an ocean of infinite depth and for
some one deprived like me, it is better not to enter in it and leave it's
description for those who deserve it:
“Oh God! Please bestow upon us the sweetness of your
invocations and the witnessing of your beauty.”
24.1.3. Important Factors for
Attaining Heart's Presence
In as much as heart's presence
is important and worthwhile, in the same proportion its attainment is extremely
difficult. No sooner a person starts his prayer Satan suddenly whispers in his
heart pulling him from one side to another, and continuously engaging him into
all sort of thoughts and memories.
The heart [2] engages himself
into accounting, planning, reviewing past and future problems, solving academic
problems; very often recollecting during prayers, topic which were forgotten by
him completely and when he returns to himself discovers that the prayer is
over. Even if in between he pays attention towards prayer he deviates
immediately.
It is indeed sad and one must
feel sorry about it! What should we do to dominate over this rebellious and
playful self? How should we keep these scattered thoughts away from us during
the prayer and keep our attention exclusively to remember God-Almighty. Those
who have traveled this path and were able to receive Divine special favors can
better guide us, and it would be better if the pen would have been in their
hands. But, this helpless and veiled servant too would like to describe some
points which may be useful in achieving heart's presence during prayer as
follows:
24.1.3.1. Secluded Place
If one has to offer individual
compulsory prayer or recommended prayer it is better to select an isolated free
from noises and interference. The prayer's place should be free from pictures
or any other object which might attract prayer offer's attention; should not be
a public place, rather a secluded corner inside the home should be selected and
prayer should always be offered over there. While, offering prayer, one should
look at the place of prostration or may close his eyes, and among these two whichever
he thinks is mere useful for heart's presence should be practiced.
It is advisable to offer prayer
in a smaller room a near the wall so that the prayer offerer's view is
restricted. While, offering congregational prayers one should look at the place
of prostration and listen attentively to the recital of Qur’anic verses, if the
congregational leader (Imam) is reciting them loudly.
24.1.3.2. Removal of
Obstacles
Before the prayer all obstacles
in attaining heart's presence must be removed and only then one should engage
himself into prayer. e.g. If the prayer offerer needs to go to toilet, he must
relieve himself first, and after performing required ablutions should engage
himself into prayer. If he is not comfortable because of severe hunger and thrust,
first he must satisfy his hunger and thirst by eating and drinking and then
should offer his prayers.
Also, if because of over-eating
he lacks the mood, he should wait a while till he feels ready for prayer.
Similarly, if because of being extremely tired and exhausted or feeling
sleeplessness, if he does not have the mood to offer prayer, he should first
rest and sleep, and then should offer his prayer. If he is busy investigating
something or is disturbed and agitated because of a tragic occurrence, he
should try within the bounds of possibilities to eliminate the causes of
concern before prayer .
One of the greatest obstacle is
intense attachment to worldly allurements namely: Wealth and property, power
and position, and woman and children. Severe attraction of these things causes
prayer offerer's attention turns towards these things deviating from
God-Almighty, during prayer. Therefore, the prayer offerer must seriously
endeavor to cut off these attractions, so that heart's presence and attention towards
God-Almighty become easier for him.
24.1.3.3. Strengthening of
Faith
Man's attention towards
God-Almighty depends in proportion to his knowledge and enlightenment relative
to Him. If the faith has reached to the degree of certainty, has completely comprehended
God's Majesty, Power, Presence, Dominion, and Knowledge, naturally will show
humility and humbleness in front of him, and there would be no room left for
negligence and forgetfulness. Some one who sees God's existence everywhere as
his overseer, regards himself continuously before His presence, while standing
in prayer -a place of talking with Him, will never be negligent from His
remembrance.
Suppose, if one has to speak
before a powerful king, he will naturally control all his senses, would know
exactly what is he supposed to do, and what is he going to speak? So, if one
recognizes God-Almighty with Splendor and Majesty, he would never be negligent
of Him during prayer. Therefore, a human being should endeavor for
strengthening his faith and attaining perfect enlightenment so that he may
achieve maximum heart's presence during his prayer. The Holy Prophet (S) has
said:
“Worship God-Almighty as though you are actually seeing
Him, and even if you do not see Him, He sees you."
-Nahjal-Fasahath,
p-65.
Aban bin Toghlab said that I
said to Imam al-Sadiq (A):
"I saw Ali Bin al-Hussein (A) offering prayer in
such a manner that the color of his face changed. Please explain the reason.
'Yes! Because he recognized completely God-Almighty in front of whom he was
standing in prayer.’ Replied the Imam.” -Bihar al-Anwar, vol. 84, p-236.
24.1.3.4. Remembrance of
Death
One thing which might be useful
in achieving heart's presence is -remembrance of death. If a person thinks
about death, and pays attention to the fact that neither timings nor the
circumstances of death’s arrival are known, it may occur at any time, under any
situation, even it is quite possible that this prayer might be the last one. In
that case he would not offer prayer with negligence.
It is recommended that a prayer
offerer should think about death before the prayer; should imagine that the
moment of death has arrived; the death angel Israel for receiving the soul has
already arrived, and it is only a limited time, say, an hour or few minutes
have been left for him, after which his deeds' register will be closed forever,
and he will be transferred to Eternal World.
Over there, his deeds will be
scrutinized and the result would be either eternal prosperity and happy living
near God’s favorites or adversity, cruelty, punishment, and torture inside the
Hell. By imagining and picturing dying one may better concentrate, may witness
himself standing in front of God-Almighty, and thus may offer prayer with more
humility and humbleness as his farewell prayer. Before beginning prayer create
such conditions for yourself and then prolong it during entire length of
prayer. Imam Al-Sadiq (A) said:
"Offer compulsory prayer during its time, like
someone who is offering his farewell prayer, and is afraid that after this he
will never have the opportunity to offer the prayer again. While offering the
prayer, look at the place of prostration. If one realizes some one nearby is
watching his prayer -he becomes more careful in offering his prayer. Know !
that you are standing in front of some one who sees you but is not seen by
you." -Bihar al-Anwar, vol. 84, p-233.
24.1.3.5. Readiness
After removing all obstacles
around him, the prayer offerer should make himself ready for prayer by retiring
into a suitable isolated place. Before standing he must remind himself about
the Majesty and Infinite power of God-Almighty and his own weakness and
incompetence. He must realize that he is standing in front of the Lords of
worlds and is speaking to him. He is standing in front of such a Magnificent
Power which surrounds everything even is aware of most secret affairs.
Imagine and manifest dying,
accounting of deeds, Paradise, and Hell in your mind's eye; assign a higher
probability that death might occur very soon, and even this very prayer could
be the last prayer of his life. Prolonged these reflections until self became
completely tamed and is in a mood to pay attention. Then with attention and
hearts' presence recite the call for prayer- (adhan) and (aqameh) respectively,
recite the following supplication and during its recital pay attention to its
meaning.
(Allahumma elaika tawwajahato wa
marzateka talabato wa thawabaka ibtaqhazzito wa beka amanto wa elaika
tawwakalto allahuma salle ala Muhammadin wa aley Muhammad waftoh masamea qalbi
lezekreka wa sabbatni ala deneka wa deney Nabiyeha wala tuzqe qalbi bada is
hadeytani wa habli min ladunka rahamate inneka antal wahab.)
"Oh God! I seek Your
refuge; desire whatever pleases Thou. Aspire to receive Your reward have faith
in Thee and trust and rely upon You. Oh God! send salutations upon Muhammad (S)
and his Holy progeny (A), open my heart's esoteric ears to Your invocation,.
make me steadfast upon Your religion, and the religion of Your Prophet (S).
Don't make my heart deviate after being blessed with Your guidance, and bestow
upon me Your favors and blessings, verily! You are the most benevolent."
Then recite the following
prayer:
(ya Mohsin qadatak al masiyee ya
Mohsin ehsan al ati.)
"Oh Beneficent, verily
bless me -the sinner;
Oh Beneficent! bestow your
favors upon me."
If after that one feels like
having proper attention and humility he may say Takbirateh al-Ahram by proclaiming,
"God is Great" (Allahu Akbar) and may begin his prayer. But,
if he feels that he is not yet ready, does not feel any change in his mood,
should seek refuge [3] in God-Almighty from Satanic whispers and should repeat
the earlier program till he gets ready.
At this moment with due
attention and heart's presence should say Takbirateh al-Ahram while paying
attention towards its meanings and may begin his prayer. But, he must pay
attention as to whom is he talking and what is he saying? Be careful that tongue
and heart coordinate each other and do not lie. Does he know the meanings of
"God is Great" (Allahu Akbar) i.e. God is Greater than -that He could
be described. He must pay attention correctly what is he saying? Does he really
believe in it? Imam al-Sadiq (A) has said:
"When you stand facing
Holy Mecca (Qiblah) [4] with prayer intention -forget the world and
whatever it contains, people, and their affairs absolutely, make your heart
free from every thing which prevents you from God's Remembrance and with
esoteric eyes witness God's Majesty and Splendor. Recollect your stoppage in
front of Him on the Day of Resurrection when each human being will make his
earlier deposited deeds manifested, thus, returning towards God-Almighty.
'During prayer be in a state of fear and hope, after
making your proper intention and saying (Takbiratel al-Ahram, i.e. Allahu
Akbar), whatever, the earth and sky may contain, consider it as small and
insignificant, because when prayer offerer says it, God-Almighty looks in his
heart, thus, if he had not paid attention towards the reality of Takbirateh
al-Ahram He says to him:
'Oh liar! Do you want to
deceit me ?' swear to my splendor and majesty that will deprive you .from My
invocations pleasure and enjoyment of having private communications with
Me." -Bihar al-Anwar, vol. 84, p-230.
Of course preparation and
getting readied before the prayer, during making intention and saying
Takbirateh al-Ahram are extremely effective in achieving heart's presence, but
still more important than that, is the continuation of this state through out
the prayer. If a slight negligence is shown, self immediately starts his action
of flying from one side to another one, thus, breaking heart's presence and
concentration.
Therefore, prayer offerer must
watch his self carefully all along the prayer. He must tightly closed his
hearts entrance towards all other than God and must prevent entries of
scattered thoughts and memories should consider himself always standing in
God's presence, should offer prayer as though he is actually talking with
God-Almighty, bows down and prostrates in front of him; while reciting Qur’anic
verses and invocations must pay attention towards their meanings; must realize
what is he saying; with what Majestic Power is he speaking and should maintain
this condition until the prayer is over. It is a difficult task but with
efforts, endeavors, and seriousness it becomes easier. The God-Almighty has
promised in the Holy Quran:
"And those who strive in Our (cause) -We will
certainly guide them to Our paths.” -the Holy- Quran (29:69)
If one does not succeed in the
very first attempt instead of getting disappointed, he should become more
determined and serious in trying again, until attaining domination over self
gradually. The heart should be cleansed thoroughly from scattered thoughts and
should be motivated to pay attention towards God-Almighty. If such thing is not
possible within one day, few weeks and few months, he should not be disappoint
because after all such a thing is possible. There were and still are many
distinguished personalities who were able to achieve absolute heart's presence
from the beginning till the end of prayer, and during prayer did not pay any
attention towards other than God.
We would not be disappointed
either from attaining such distinguished position and if achieving absolute
perfection is not possible, we must try to attain at least whatever is
attainable within the bounds of possibilities and should consider even this
much as a great bounty.[5]
24.2. Second -Supererogatory
Prayers (Nawafil)
Earlier it was mentioned that
the Prayer happens to be the best means of spiritual migration, invocation, and
God's Nearness. God-Almighty, who is absolutely more knowledgeable, as compared
to any other person, about the special human creation, and their path of
perfection, has defined prayer, and by means of prophets have handed it over to
human beings -so that they may utilize it for their salvation and attaining
perfection. The path of utilization from this means is always open. The prayer
has not been limited to a certain fixed time, rather one may utilize from it at
any time, any where and under all circumstances. Generally, the prayer may be
classified into following two categories:
1. Mandatory or Compulsory
Prayers (Wajib).
2. Supererogatory or Recommended
Prayers (Nawafil).
There are six types of Mandatory
or Compulsory Prayers:
1. Daily Prayer (salat wajib).
2. Sign Prayer (salat ayat),
to be recited at the solar or lunar eclipse
3. Death Prayer (Mayyit).
4. Circumambulation Prayer
during Hajj pilgrim (Towwaf).
5. Prayer which become mandatory
upon one's taking an oath or making a solemn promise to God (Nazr).
6. Make up Prayer (Qadha).
Daily prayers not offered by father become compulsory upon his eldest son,
after his demise.
Daily prayers are compulsory
upon all adult Muslims after attaining puberty, but other compulsory prayers
become compulsory during certain periods under special circumstances. A person
who desires to achieve salvation and perfection, as a very first step must
perform all compulsory obligations strictly in their prescribed manner, and if
performs them with heart's presence and devotion, become best means of
achieving God's favor.
Quitting compulsory obligations
and instead indulging into performance of recommended deeds will never result
in achieving God's favor. If someone thinks, that by quitting compulsory
obligation and by means of some recommended deeds, invocations, and
incantations, he may complete his journey towards perfection and attaining
higher spiritual positions-certainly he is making a mistake. But after
performance of compulsory obligations, he may seek God's nearness by means of
supererogatory prayers and other recommended deeds for attaining sublime
spiritual positions.
There are plenty of
supererogatory prayers (nawafil), and overall may be divided into two
categories: Daily supererogatory prayers (nawafil) and other recommended
prayers.
Daily Supererogatory Prayers
consists of thirty four units (Rakats):
1. Supererogatory Prayer Noon (Dhohr)
-8 units, (before compulsory (Dhohr) prayer, 4 times -2 units).
2. Supererogatory Prayer
After-Noon (Asr) -8 units (before compulsory (Asr) Prayer, 4
times -2 units).
3. Supererogatory Prayer Evening
(Maghrib) -4 units (after compulsory (Maghrib) Prayer, 2 times -2
units).
4. Supererogatory Prayer Night (Isha)
-2 units (in sitting position, after compulsory (Isha) Prayer, and is
regarded equivalent to one unit of standing prayer).
5. Supererogatory Prayer Morning
(Fajr) -2 units (before compulsory (Fajr) Prayer).
6. Night Prayer (Namaz-e-Shab
or Salat al Lail) -11 units.
Tradition books describe the
importance of recital of daily supererogatory prayers; their effects and
rewards have also been specified, and have been introduced as complimentary to
compulsory prayers. But other than daily supererogatory prayers other
recommended prayers during certain special periods, places, and circumstances
as well as their relevant rewards have also been described. The readers may
study the details of different kinds of supererogatory prayers and recommended
prayers and their advantages and rewards in the books of traditions and
supplications [6] and may utilize them in your spiritual journey and attainment
of self-perfection.
Apart from that prayer is
desired and recommended at any time, every place and under all circumstances
and a wayfarer may take its advantage. The path of taking advantage from this
means remains always open. A human being at any time, any place, and under all
conditions may be benefited from this great blessing and may establish a quick
communication with God-Almighty. The Commander of the Faithful Imam .Ali (A)
has said:
“Supererogatory Prayer (Nafilah) results in a believer's
becoming near to God-Almighty.” -Bihar al-Anwar, vol. 87, p-36.
Imam al-Sadiq (A) said:
“Truly sometimes one half; or one third, or one fourth,
or one fifth of prayer ascends upward (i.e. is accepted by God); only those
portions of prayer ascend upwards which are accompanied by heart's presence;
and because of this reason. We are assigned to recite supererogatory prayers so
that through their means the shortcomings of daily prayers could be
compensated.” -Bihar al-Anwar, vol. 87, p-28.
The Holy Prophet (S) has said:
"In order to become my beloved, my servant does not
have any thing better than performing compulsory obligations- Through
performance of recommended obligations (Nawafil) he becomes so much intimate
with me that I become like his ears through which he hears; become as his eyes
through which he sees; become as his tongue through which he talks,- become as
his hands through which he finds things,- and become as his feet through which
he moves. If he beseech me I accept; if he desires some thing I bestow it upon
him, I have never contradicted anything like contradiction in taking a
believer's soul,- he is disgusted with death and I become disgusted
seeing him unhappy." -Bihar al-Anwar, vol. 87, p-31
24.3. Third-Night Prayer (Namaz-e-Shab)
Among various recommended deeds
(Nawafil) the Night Prayer carries special distinction, and the Holy
Quran and traditions have made lots of emphasis and recommendations for its
performance. God-Almighty says to Holy Prophet (S):
"And some part of the night awake for it, a largess
for thee. It may be that thy Lord will raise thee to a praised estate." -the Holy- Quran (17:79)
And in praise of God's Special
Servants says:
"And who spend the night before their Lord prostrate
and standing." -the Holy- Quran (25:64)
And in defining believers
characteristics says:
"Who forsake their beds to cry unto their Lord in
fear and hope, and spend of what we have bestowed up on them. No soul knoweth
what is kept hidden for them of joy, as a reward for what they used to
do." -the Holy- Quran (32:16-17)
The Holy Prophet (S) has said:
"God-Almighty send revelation to world asking it to
be indifferent towards its admirers and to be in service to its forsakers. When
a God's servant in the darkness of night engages himself in humming
communications with his Creator, God-Almighty enlightens his heart.”
"When he says: Oh God! Oh God! (Yarab! Yarab!)
God-Almighty responds by replying -'yes my servant! Whatever you desire I will
bestow it upon you, rely upon Me so that I make you self-sufficient'. Then
God-Almighty says to His angels -'Look at my servant! How in the darkness of
night is he busy in humming private communications with Me, while lovers of nonsense
amusements are busy in pursuing their carnal desires and the ignorant ones are
busy in sleep. Be you witness that I have forgiven my servant." -Bihar al-Anwar, vol. 87, p-137.
The Holy Prophet (S) has said:
"The nobles of my nation (Ummah) are -the carriers
of Holy Quran and night vigilants.” -Bihar al-Anwar, vol. 87, p-138.
And said:
"Angel Gabriel has made so much recommendation about
night prayer to me, that I assume the righteous one of my nation (Ummah) will
not sleep during night." -Bihar al-Anwar, vol. 87, p-139.
And said:
"Two units of prayer in the middle of night is more
beloved to me than the world and whatsoever it may contain."
-the
Bahar al-Anwar, vol. 87, p-148.
Imam al-Sadiq (A) has said:
"Night Prayer makes face beautiful, conduct
righteous, and (prayer offerer's) body performed; increases sustenance; pays
debts; removes grief and increases shining of eyes.” -Bihar al-Anwar, vol. 87, p-153.
The Holy Prophet (S) said:
"Night Prayer is a means
of pleasing God-Almighty and achieving friendship of His angels. It is a
tradition and way of prophets; a light of seeing God and root of the faith
(because it strengthens faith). Makes body relaxed and Satan agitated, it is
arsenal against enemies; is a means for acceptance of prayer and deeds;
increases Divine-Bounties for a human being; acts as an intercessor between
prayer offerer and death's angel; it is the light and floor covering inside the
grave as well as the defender to the questioning of two angels (Munkir and Nakir).
"Inside the grave it
will become a companion and pilgrim of the prayer offerer till the Day of
Resurrection. On the Judgment Day, it will provide a shadow for head; will
become a crown upon head; a dress for body, a front light; and a barrier between
prayer offerer and Hell's .fire. It will be a solid argument before
God-Almighty for the believer, a means for making deeds heavier; a pass for
crossing over the Sirat and a key of Paradise. Because, prayer
consists of proclamation of God's Greatness (Takbir), Praise, Adoration,
Worship, to show humility and humbleness in front of Him, respect, recital of
the Holy Quran, and supplication. Indeed the prayer offered at its right time
-is the most superior deed." -Bihar al-Anwar, vol. 87, p-161.
There are many traditions and
Quranic verses which describe the special importance assigned to Night Prayer.
Its recital has been the traditions of prophets and God's favorite saints. The
Holy Prophet (S) and the Infallible Imams (A) of his Holy Progeny have shown
special interests and paid attention towards Night Prayer. God's favorite
saints and mystics through their continuous engagements into Night Prayer,
invocations, and supplications at dawn were able to attain exalted spiritual
positions.
How beautiful and pleasing it is
that a God's servant wakes up from sleep; leaves his soft and comfortable bed;
makes ablutions, and in the darkness of night, while the others are busy in
deep sleep, stands up before the Lord of the worlds; engages into humming
communications with Him; and through this spiritual journey ascends towards
Upper Heavens, thus, joining the angels of Celestial Kingdom in praising,
worshipping, and adoring God-Almighty. At this moment, his heart becomes center
of illumination of Divine light and with a heart fully saturated with God's
desire ascends towards the most sublime spiritual position of God's Nearness.
24.3.1. Details of Night
Prayer
The Night-Prayer consists of all
together eleven units (Rakats) of prayer. The first eight units are offered as two
units prayer (exactly like 2 units of Morning Prayer), repeated four times with
the intention of Night-Prayer. After finishing these eight units, make
intention for the (Prayer of Shafa) [7] and offer two units of prayer. In the
end make intention of (Prayer of Witr) [8] and offer are unit of prayer with
special instructions. There are special etiquettes and supplications for the
Night Prayer that may be found in the books of traditions and supplications.
[9]
24.3.2. Etiquette of
Night-Prayer
The time of Night Prayer begins
after midnight and the more nearer it gets to dawn the better it is. Whenever
you are awakened for night prayer first of all relieve yourself from the call
of nature, clean your teeth, make ablutions (wadhu), and make yourself
perfumed.
The night prayer consists of 11
units (Rakats) as follows:
8 Rakat (4 times 2 rakat) Night
Prayer
2 Rakat Prayer of Shafa
1 Rakat Prayer of Witr
The first eight rakats should be
offered like 2 rakats of Morning prayer repeating four times with a salutation
offered after every two Rakats. In the first Rakat recite Surah Opening:
(Bismillah ar Rahman nir Rahim;
alhamadu lillahi Rab al alimin; ar Rahman nir Rahim,' Malike yom iddin,' iyyaka
nabudu wa iyyaka nastayeen, ahede nassratal mustaqeem saratal lazina,' anamta
aleyhim,' gharyil maqdhubeh alehim waladh dhuallin).
"In the Name of God the Beneficent and the
Merciful", "Praise be to God, Lord of the worlds,' the Beneficent,
the Merciful," Owner of the day of Judgment,' Thee (alone) we worship,
Thee alone we ask for help,' show us the straight path,' The path of those whom
Thou hast favored,' Not (the path) of those who earn thine anger nor of those
who go astray." -the Holy- Quran (1:1-7),
After reciting Surah Opening the
prayer offerer may recite any other surah whatever he likes or may recite Surah
"Sincerity" in all 8 Rakats:
(Bismillah ar Rahman nir Rahim,.
qul ho wallahu ahad Allahus samad,. lam yalid walam yulad,' walam ya kun lahu
kufu one ahad),
In the Name of God, the Beneficent and the Merciful
"Say: He is God, the One! God, the eternally
besought of all! He begeteth not nor was begotten, And there is non comparable
unto Him." -the Holy- Quran (112: 1-4)
In the second rakat of prayer
like all others prayers, Qunoot is optional and recital of the following, three
times is sufficient.
Subhan Allahi
"Glory to God"
Prayer of Shafa
After finishing eight Rakat of
Night Prayer as described above, make intention of two rakats of prayer of
Shafa as follows:
In the first Rakat after recital
of Surah Opening recite Surah Nas (Mankind) as follows:
(Bismillah ar Rahman nir Rahim;
Qul auzu bi Rab bil nas,. Malik
in nas ilahin nas,. Min sharril waswasil Khannas, Allazi yo vis viso fi
sudoorin nase," Min al jinnate onenas.)
"In the name of Allah,
the Beneficent, the Merciful"
"Say: I seek refuge in
the Lord of mankind; The King of mankind," The God of mankind," from
the evil of the sneaking whisperer; who whispereth in the hearts of mankind; of
the jinn and of mankind." -the Holy- Quran (114:1-6)
In the second Rakat after
recital of Surah Opening recite Surah Day Break as follows:
(Bismillah ar Rahman nir
Rahim," Qui a uzu bi Rab bil falaq; min, sharrin ma khalaq, wa min sharre
ghasiqin eza waqab, wa min sharrin naffasate fil uqad)
"In the name of Allah,
the Beneficent, the Merciful."
"Say: I seek refuge in
the Lord of Daybreak, from the evil of that which He created; from the evil of
the darkness when it is intense; and from the evil of malignant witchcraft and
from the evil of envier when he envieth.” -the Holy- Quran (113:1-5)
Prayer of Witr
After finishing two rakat of
Prayer of Shaf'a, make intention of one Rakat of Witr Prayer as follows:
After recital of Surah Opening
recite Surah Sincerity one time. Or, one may recite Surah Sincerity three
times, Surah Day-Break one time and Surah Mankind one time, after Surah
Opening. Having finished recital of the above raise your hands upward for
Qunoot, and recite whatever you prefer or you may recite the following:
(Rabana atena fid dunia hasaneh
wa fil akhre hasanah wa qena aza bin nar).
"Our Lord! Give unto us in the world that which is
good and in the Hereafter that which is good, and guard us from the doom of
Fire." -the Holy- Quran (2:201)
or, recite the following:
(Allahumma Kulle Waliyak al
Hujjat ibnal Hasan Salawataka aleyhim wa ala abahe fi hazes saat wafi kulle
saat walian wa hafiza wa qaiden wa nasera wa dalilan wa ayena hatta tuzkenahu
arzaka toa wa tamatteahufiha tavila, be rahameteka ya ar hamar rahimin.)
"Oh God! Protect Your
Vicegerent (Vali-e-Asr), and send salutations upon him, and his Holy
ancestors at this time as well as at all the times, (as our) Imam, guardian,
supporter, and guide until such time; when you bestow upon him the honor of
heading the (Divine) Government. And let the people be delighted in his reign,
by bestowing success, and by extending his reign (as maximum as
possible)."
Or recite the following:
(Rabana afrigh aleyna sabran wa
sabbit iqdamana wa unsurna alal qomal kafiriin)
"Our Lord! Bestow on us endurance, make our foothold
sure; and give us help against the disbelieving folk." -the Holy- Quran (2:250)
It is recommended that in the
state of Qunoot one should try to cry and shed tears because, of remembering
his past sins and transgressions, God-Almighty Day of Judgment and the Hell's
fire. According to Islamic traditions, if one prays for forty believers
God-Almighty grants his supplications. Therefore, in Qunoot it is recommended
to ask God's forgiveness for at least forty believers, (including your parents,
relatives, neighbors, colleagues, scholars, martyrs etc.) in the following
manner:
(Allahummaghfir )
Oh God! forgive (Mention the
name of person, and repeat it for forty people) it has been narrated that the
Holy Prophet (S) used to seek God is forgiveness seventy times. Therefore,
while still maintaining your left hand in the state of Qunoot, and holding a
rosary in your right hand recite the following seventy times:
(Astagh.frullahi rabi wa atubo elahe)
"Oh God! Forgive me and accept my repentance. The
Holy Prophet (S) used to recite the following sentence seven times:
(Haza maqamal aize beka minan nar)
"Here is some one who has sought your shelter from
the Hell's fire."
It has been narrated that Imam
al-Sajjad (A) used to seek God's forgiveness three hundred times by reciting
the following sentence:
(Al afoo)
"(Oh God!) Please Forgive!"
Therefore, while still holding
left hand in the state of Qunoot, crying, shedding tears of regret and shame
for past sins with the rosary in right hand, recite the above sentence three
hundred times. After finishing it recite the following supplication only one
time:
(Rubbe naqhfirli warhamni
watoubli innaka antal tawwabul ghafoor urrahim.)
"Oh God! Please forgive me, be kind to me and accept
my repentance. Indeed you are the one who accepts repentance, forgiver, and the
most Merciful.”
This completes the Qunoot of
Witr prayer. After finishing Qunoot bow down into genuflection and prostration
and finish the prayer in the usual manner like all other prayers with the
recital of witnessing (Tashahud) and salutation (salam). Those
readers who are not familiar with these Prayer rituals may refer to the Book:
Profundities of Prayer written by: Ayatullah Sayyid Ali Khamenei; Translated by
S.H. Alamdar and Published by Ansariyan Publications, Qum.
Notes
[1] Prostration: Regarding
prostration it is narrated that during one's entire life if one succeeds during
a single prostration to achieve a real union with the Creator, it will
compensate for all the past omissions. He would receive Divine blessings and
would become immune from the satanic temptations forever. On the contrary if
during prostration, which is the state of renunciation if his heart is
preoccupied with any thing other than Him, he will be listed among the group of
hypocrites and the misled.
-the
Profundities of Prayer, Ayatullah Sayyid Ali Khamenei, p. 5.
[2] In his book
"Sirr-us-Salat" (the Mysteries of Prayers), Imam Khomeini, describes
the presence of heart, as follows:
"During prayers one must try to completely cut off
the heart's preoccupation with worldly affairs. If a person is submerged in
love and desires of this world, naturally his heart is busy continuously from
one involvement to another. The heart behaves like a bird jumping from one
branch to another. So for we have this tree of worldly ambitions or desires
("Hubb-e Duniya") in our heart, it will behave restless.
If by struggle, practice, efforts, and thinking about the
severe consequences and losses, if one could succeed in cutting this tree of
worldly ambitions or desires, then the heart will become reposed and peaceful.
It will achieve spiritual perfection. At least the more one tries to free
himself from worldly charms and temptations the more he succeeds in cutting the
various branches of that tree in his heart, with the result, the presence of
heart will be achieved in the same proportion.”
Imam Khomeini further explains
the term' love of this world' (Hubb-e-Duniya). "There are people
who do not possess anything at all of this moral world, but still they could be
the persons totally submerged in the love of this world. While on the contrary,
one maybe be like Prophet Sulaiman bin Dawood, (Solomon son of David) king of
kings and possessing all the treasurers of this universe, but at the same time
may not be a man of this world, completely detached from the lure of the
world." [Tr].
[3] One should recite Esteaza:
"I seek refuge in God-Almighty from .Satan -the
damned one."
[4] Direction to which Muslims
turn their face for Prayer. [Tr.]
[5] In order to attain heart's presence during prayer we may
utilize books which have been written about Mysteries of Prayer, like the book
"Sirr-us-Salat" (Mysteries of Prayer) written by Divine Scholar and
Great Leader of the Islamic Revolution, Imam Khomeini (R.A.) [Author].
[6] Refer to Kulliyat Mafatteh
al-Jinan of (late) Haj Sheik Abbas Qummi [Tr].
[7]
"By the Even and Odd
(contrasted)." -the Holy Quran
(89:3) [Tr].
[8] Ibid.
[9] For the convenience of our
readers the [Tr] has prepared "Etiquettes of Night-Prayer" abstracted
from supplication books.