5. The Splendor and Eminence of Supplications — Compiled by the Ahlul-Bait (A.S.)1
Also, it would be appropriate to ponder about the narrations
regarding supplications, as well as to think about the ways and
manners of supplications as practiced by the sinless Imams
(AS.); must take a profound look at the exalted themes and subtle
meanings which are contained in the supplications compiled by those
____________
1— Ahlul-Bait (A.S.): It refers to the immediate decendants
of a family or such a family of the same house or bait. In this compound
form, Ahlul-Bait is used in the Holy Qur'an especially in reference to
the immediate family of Muhammad (S.A.W.). In verse 33-33 we hear:
And Allah only wishes to remove from you (all kind of uncleanliness, 0
members of the family of Muhammad) and thoroughly purify you.
All the commentators of the Holy Qur'an are unanimous in the opinion
that the term Ahlul-Bait in this verse refers to Muhammad's
(S.A.W.) daughter Fatimah al-Zahra (S.A.), his cousin and son-in-law
'Ali, and his two beloved grandsons, Hasan and Hussein (AS.) [Tr].
( 51 )
honorable ones. In order to descover that whatever these impeccable
ones have incorporated in their supplications regarding Allah (the
glorious, the exalted), His sacred names, charactestics, glory, and
splendor is far deeper than what could be imagined by human thinking
and comprehension. One will discover what sort of beauty and elegance
have been shown by them in their etiquettes of servanthood; what have
been uttered by them regarding the splendor and glory of Allah (the
glorious, the exalted); in what pleasing manners they had asked him for
forgiveness and blessings, and by what execuses had pleaded Him for
bestowing His love, mercy, benevolence and blessings?
I can swear to my own soul that these exalted themes and sweet pleasing
manners of these supplications, are the most explicit manifestation of
miracle, proving the authenticity of devine mission of these Sinless
Imams (A.S.). And the one who possesses some sense of thinking and and
some degree of understanding in his heart, if will ponder about these
supplications, would certainly accept their Vicegerency
(Imamat)1 without requiring any further proof and miracle.
____________
1— Imamat: The position of leadership in religious and civil
matters in the Islamic society is known as the Imamate, and its
holder is known as the Imam. It is the belief of Shi'i Muslims
that Allah (the glorious, the exalted), must have designated an
Imam for the people after the death of the Most Noble Messenger
(S.A.W.) to uphold the culture and laws of the religion and to guide
people on the way of truth.
The term Imamas used in a technical sense in Shi'ism differs from
the general usage of the term in Arabic, where it means leader or in
Sunni political theory where it means the caliph himself. As used
technically in Shi'ism the term refers to the person who contains within
himself the Muhammadan-Light which was handed down through
Fatimah al Zahra (S.A.) — the daughter of the Blessed Prophet (S.A.W.),
and `Ali (A.S.), the first Imam, to the others, terminating with the
Hidden Imam who is to appear again one day as the Mandi. As a
result of the presence of this light, the Imam is considered to be
Sinless and to possess perfect knowledge of the esoteric as well
as the exoteric order.
The Imamsare like a chain of light
issuing forth from the Sun-of-Prophecy which is their origin, and
yet they are never separated from that Sun. Whatever is said by them
emanates from the same inviolable treasury of inspired wisdom. Since
they are an extension of the inner reality of the Blessed Prophet
(S.A.W.), their words really go back to him. That is why their sayings
are seen in the Shi'ite perspective as an extension of the prophetic
Hadith, just as the light of their being is seen as a
continuation of the prophetic light. In Shi'ite eyes, the temporal
separation of the Imams from the Blessed Prophet (S.A.W.) does
not at all affect their essential and inner bond with him or the
continuity of the Prophetic-light which is the source of his as
well as their inspired knowledge [Tr].
( 52 )
And the one who desires to appreciate more about the splendor,
eminence, and sweetness of these supplication should engage himself in
supplications; without copying from their supplications should compile
his own prayer; then he should compare it with the supplications of
those noble ones, in order to discover the limits of varition between
his own and their's.
Yes! The aware and enligtened ones who dare to, swim in this fathomless
ocean of these supplications and with a penetrating eye ponder about
their profundities will discover that what sort of learnings and sublim
realities, to the extent of miracles have been incorporated in their
supplications by the Sinless Imams (AS). I myself have not seen, even
one tenth, rather one hundreth of realities and learnings, which have
been incorporated in these supplications, in other speeches of those
noble ones, even did not find them in narrations and lengthy sermons.
(Of course, with the exception of some narrations which deal with
communications with Allah, Monotheism, praise, and worship).
The mystry of this variation could be that those honorable ones in their
narrations had spoken with the people while in their supplications
and hymns have spoken with Allah (the glorious, the exalted). Obviously,
the degree of speech, its culmination, and descent depends upon the
degree of intelligence and comprehension of the addressee; the delicate
and sensitive points which are spoken before an aware and
knowledgeable addressee are not spoken before some one who lacks these
characterstics.
( 53 )
Yes! These supplications, reached to us through Sinless Imams
(AS.) of Prophet's
Ahlul-Bait (A.S.) as though
form the complete reflection, or
echo of whatever is is contained in the Holy Qur'an. Or
in other worlds these
supplications constitute on Ascending-Qur'an in front
of a Descending-Qur'an. The later is the
holy scripture which was revealed by Allah (the glorious, the
exalted), to his esteemed servant — Prophet
Muhammad (SAW.), while the former
constitutes the, Qur'an from
Allah's most distinguished servants, ascending upward towards Him.
While the Qur'an is — Allah's communications and candid words with his
esteemed servants; these supplications
are communication of Allah's
esteemed servant with Him, and this matter is not accepted and
comprehended by any one, except a small number of believers — who are
throughly familiar and enlightened.
Also, it should be
emphasized that the Sinless Imams (AS.) through these supplications have
done a great favor to us by leaving such precious
souvenirs — the souvenirs and blessings,
for which we are helpless to
thank; it is our obligation to appreciate their worth; in our actions must
utilize the etiquettes and proper
manners as recommended by them; and
must try with best of our abilities lest
we act as unthankful and unappreciative of truth.
5.1. Etiquettes of the Holy Qur'an and Supplications
As far as the Holy Month of Ramadhan is a
month of Qur'an and supplications, it will be appropriate to include some of
the instructions and etiquettes of recital of the Holy Qur'an and
supplications leaving details at their
own place, and since the Holy Qur'an has priority and preference
over supplications, firstly the
etiquette of Qur'anic recital shall be explained:
( 54 )
5.2. Etiquettes of Recital of the Holy Qur'an
As Allah (the glorious, the exalted), has said in the following verse:
Will they then not meditate on the Qur'an, or are there locks on the hearts.
• the Holy Qur'an (47:24).
Those who
do not ponder over the Holy Qur'an have been reprimanded severely.
The first and important instruction and etiquette of
Qur'anic recital is — deliberation and
pondering of the recited verse, because whoever will recite the Holy
Qur'an with deliberations inevitably with discover the splendor and majesty
of Qur'an and its bearer, and its
meanings and contents to the extent of his deliberation and pondering.
And this awareness and understanding will become a cause which would
enable him to keep his mind and conscience away from scattered thinking
during recital; thus, increasing
understanding about the meanings and objectives of the Holy Qur'an in
his deliberations. He should renounce
whatever acts as obstacles in closing the path of understanding, and
whatever positive and negative commonds, advice, and exhortations are
encountered by him must regards them as though all of them have been
revealed especially for him.
It is at this injuncture that
deliberations and pondering about the Holy Qur'an will have influence
upon him and would excite his mind and soul and it is after this experience
that he will find access inside the worlds of beauty and illumination, thus,
ascending towards higher spiritual positions. These are some of the
instructions and etiquettes of recital of the Holy Qur'an, some of them are
mandatory while others if not compulsory are indeed precious and esteemed.
( 55 )
5.3. Understanding of Meanings of the Holy Qur'an
About the understanding of Meanings of the Holy Qur'an, in nut shell
it may be said that it should be understood that the reality of Qur'an is
some thing behind these phrases written on the paper, seen by our eyes,
recited by the tongue, and heard
by the ears; it is a light from Allah's celestial illumination, which
has reflection, glory, and manifestion for all
worlds of existence, whose every reflection and manifestation contain
special effects. In the Hereafter, it
will be manifested in a form similar to the faces of prophets,
angels, and favorite saints, would speak in the same
form and would intercess before Allah
(the glorious, the exalted). In summary it is a glory from Allah's
glories and a manifestion from Allah's manifestations.(These are the points
which have been emphasized in the traditions of Sinless Imams (A.S.) — who
themselves are the guardian, companion,
and equivalent of the Holy Qur'an). In some aspects, as is
evident from the following quotations
from the Commander of the Faithful Imam 'Ali (A.S.):
I am the speaking Qur'dn.
The reality of Qur'an is similar to the
reality of the existence of Holy Prophet
(SAW.) and Sinless Imams (A.S.) of his
Ahlul-Bait. Yes! The
Holy Qur'an possesses a reality so much
higher and exalted which can not be reached through our limited and
insignificant amount of knowledge, as
Allah (the glorious, the exalted), Himself has mentioned in the Holy Qur'an:
Which none toucheth save the purified.
— the Holy Qur'an (56:79).
( 56 )
Since, the understanding of Quran's
reality, would lead to the understanding
of its granduer, understanding of its grandeur will manifest the
spleondor and, majesty of its descender (i.e. Allah); the one who will
comprehend all the above, will keep his mind free from all sorts of
scattered thoughts during recital of the Holy Qur'an, will ponder and
deliberate about the meaning of each phrase and sentence in order to
discover their meanings and goals; and the one who will do so, will earn
plenty of goodness and a lot of advantage. He would acquire plenty of
knowledge because the Holy Qur'an is an illumination which takes out its
followers from the darkness and thus, leading them towards light, Allah's
pleasure, and straight path of belief and mysticism. As the Holy Qur'an describes it:
The scripture which is an exposition, to all things.
•the Holy Qur'an (6:89).
And said:
Not a leaf falleth but He knoweth it, not a grain amid the darkness
of the earth, naught of wet or thy, but (it is noted ) in a clear record.
•the Holy Qur'an (6:59).
( 57 )
5.4 How to Think and Deliberate Over the Holy Qur'an
It would be appropriate to present on example for showing the
method of deliberation over the Qur'an and understanding its meaning.
For example, someone who recites the following verse:
Have you observed the water which ye drink?
•the Holy Qur'?n (56:68).
Should not limit himself only to think about the phrase — water and
its apparent meanings and taste, rather should ponder about it from
various dimensions. For example: He should pause and think all the
plants of various colors, different species of animals which are found
in this world — all have been created by this water. He must think
about the human being who has been created with water; in addition to
his having apparent visible capabilities such as eyes, ears, and tongue
also possesses inner-self and strange inner-power so much astonishing
that it could help ascend him towards the most higher sublime spiritual
stations.
He must ponder that this same man created by water possesses an
inner-self so marvellous, astonishing, and vast as though the entire
world of creation has been miniatured in his inner-self; it is from
this consideration that he is regarded as separate entity called as
smaller-world
(jahan-e-asghar) as compared to world of creation
which is called as greater-world
(jahan-e-akbar). And in
accordance to a more delicate and sophisticated interpretation a human
being represents a greater-world as compared to the world of creation
being a smaller-world.
Then he must ponder that the water which is needed by all the plants,
animals, and human beings, in itself, as told in the Holy Qur'an is a
manifestation of Allah's blessing. Further he should think that Allah's
blessing is His characteristic which can not be separated from His Holy
( 58 )
Essence, which would make him aware that Allah is the fountain-head and
source of all things. Such deliberations are the basis and background of
attaining spiritual contemplations
(shahud)1and I
believe that whoever will deliberate about every thing in this manner,
would be able to test the following tradition narrated by Imam al-Sadiq
(A.S.) and its truth would become explicitly clear.
I never saw a thing but saw Allah , before, after, and with it.
Another method which should be mentioned is that: it would be
appropriate if the reciter of holy scripture should deliberate and pause
more and more in order to comprehand the meanings and objectives of this
great heavenly book more profoundly as follows:
A. One of the method is to deliberate about the life styles of prophets.
We know that those noble ones inspite of possessing all those sublime
spiritual positions and Allah's nearness were inflicted with severe
hardships and difficulties in their personal lives. From one hand they
were inflicted with hardships like poverty and sicknesses, while on the
other hand they were confronted with severe enmity and assaults from
their enemies, who not only persecuted them through cursing, slandering,
and impeaching but also tortured and even executed. And in this manner
Allah (the glorious, the exalted), trained them through infliction of
different types of calamities, to the extent that their leader who was
the beloved and most dearest of Allah had to Say:
None of the prophet was tortured and suffered like me.
____________
1- shahud: the
witnessing of Allah (the glorious, the exalted), that excludes any
awareness of self and that takes place through the agency of Allah (the
glorious, the exalted), himself, not by means of any organ or vision,
whether outer or inner [Tr].
( 59 )
If, the reciter of the Holy Qur'an ponders about the suffering and
torture of the divine prophets, he will decover the following
constructive points:
Would discover that the majesty, splendor, and magnanimity of Allah
are so great that noble personalities of prophets inspite of their
possessing all that dignity and grandeur are humbled before the divine
will and wisdom and no one could dare to criticize Him.
He will discover that because of obedience and worship (offered
by him) should not expect that Allah (the glorious, the exalted), will do
things according to his desire, or worst than that he might expect such
thing compulsory upon Allah (the glorious, the exalted).
He will discover that if he is inflicted with poverty, diseases, and
other hardships in his life, he should
never feel hopeless from receiving Allah's blessings and favors.
He will discover that
one should never reprimand a believer because of being inflicted with
calamities.
He will discover that one should not never regard a believer as
insignificant, because, of his being in a
state of poverty and possessing nothing; may be his poverty and
destitution could be an indication of his greatness
(karamat).
He will discover that
the world is quite insignificant and worthless before Allah (the
glorious, the exalted), and accordingly he too should not
regard the world as great and should
never feel sorry and unhappy from loosing it.
He will discover that inclination of world towards a person will be
indication of his being distant apart from the privileged spiritual station
of Allah's nearness, and world's disinclination towards a person would be an
indication of his righteousness and salvation, as it was revealed to Prophet
Moses (A.S.):
Whenever poverty comes to you say: oh
the indication of righteous ones welcome! And whenever wealth approaches you
say: the penalty of sins has arrived before their commitment.
( 60 )
B. The other examples upon which he must deliberate are the
penalties, punishment, and divine limits which have been prescribed in
the holy scripture and
shari'a
for the sinners. For example, he must ponder that the divine command
for theft punishment of one fourth Dinar — which apparently is an
insignificant sin — is cutting of hand. Therefore, he will discover that
transgression against Allah's commands
through indulgence into major sins would bring how much Allah's wrath
and punishments. And therefore, this deliberation would become the basis
for causing his heart fearful of divine wrath and severe punishments,
thus, in order to keep himself immune from them would be mindful of his
speaking and other actions; will try to abstain himself from heart's and
tongue's sins which are commited by human beings every day.
C. Another example which must be pondered by reader of the holy
scripture is the life histories and deeds of past generations, who were
destroyed because of divine wrath. Prophet Jesus (A.S.) asked one of
them:
For which of your deed you have been tormented with such
horrible punishment? He replied: 'we loved the world like a child who
loves his mother, followed the sinners, had little fear and lot of
big desires and spent our lives negligently by indulging into worldly
amusements.' The Prophet Jesus (A.S.) asked: 'What was there punishment and
destruction?' 'In the evening they went to their comfortable beds and were
struck with the divine wrath:' He replied.`What was it?' The Prophet asked. The
fountains of Hellish fire which
engulfed us till the Day-of-Judgement.' He replied. The Prophet Jesus
(A.S.) asked: 'what did you say and hear?' `We said, if you return us to the
world, we will become righteous and pious and were told that you are hers.'
Was the reply. When asked: 'how come no one else except you respond to me?'
`The angels of divine-wrath and punishment closed their mouths with Hellish
fire, and therefore they were not in a position to open their mouths;
and the reason that I am in a position to speak is — that I
did not belong to them and was not with them, but since I was among
them when divine
( 61 )
torment struck them, it also engulfed me; right now, I am sitting
at the brink of Hell and don't know what would happen? Whether I
will fell inside it or would be rescued?' He replied.
Therefore, we must ponder
Therefore, we must ponder 'about their affairs and must learn a lesson
from them. For example, one of the past nation
(ummah)
whose fate is a warning are — the Saturday-companions
(Ashab-e-Sabbath) — whose faces, were changed as pigs and monkeys,
and were destroyed on account of divine wrath and punishment. The one
who recites their story in the Holy Qur'an after pondering about their
fate must pause and think about his own affairs, lest his own actions
and deeds might be similar to theirs.
Yes! Such deliberations and pondering were responsible for taking away
comfort and sleep from the eyes of gnostics and righteous ones, and
caused them to recite the following slogan:
How come some one would be able to sleep comfortably, who is not
immune from his tomorrow; the one who does not know about his condition
the very next morning. These thoughts forced them to look into the
mirror repeatedly every day, lest their face might have became
blackened, or metamorphosed due to their sins.
5.5. Obstacles in Qur'an's Understanding
The reciter of the Holy Qur'an in order to have more and better
understanding of its objectives in addition to above-mentioned
deliberations should also endeavor to remove the obstacles which prevent
its understanding. Otherwise, not only they would not be benefited from
its recital, on the contrary might suffer even losses. Some of the
obstacles which might prevent Qur'an's understanding may be listed as
follows:
1. It has been said that extreme precaution about the
grammar and too much emphasis that all the words should be pronounced
correctly with precision — is something which closes the path of
deliberation and
( 62 )
pondering which is a means of understanding Qur'anic objectives, thus,
preventing the reciter from discovering the aims of the holy scripture.
2. Some of the abject and low characterstics and filthy habits which
results in heart's blackening also make mind and conscience incompetent
to comprehend Qur'anic meanings and objectives. This point has been
mentioned in the following verse of the Holy Qur'an:
Thus doth Allah print on every arrogant, disdainful heart.
—the Holy Qur'an (15:35).
It means that Allah (the glorious, the exalted), has sealed the
hearts of tyrants and arrogant people who look upon others in a
degrading manner, and therefore, the path of understanding the
realities has been closed for them. Or, in verses of the Holy Qur'an
it has been emphasized that comprehension and realization of realities
belong especially for those who restrain themselves from sins, and
trust in Allah (the glorious, the exalted). Yes! Just like the rust
makes a mirror dark and unusable, similarly such sins make the heart
rusted and thus, making it unable to comprehend the realities.
3. To consider fallacies as true religion and to take position on
the basis of that prejudice, and rejecting every thing as null and void
except his own false belief — also closes the path of Qur'anic
comprehension. Because very often it might happen that during Qur'anic
recitation, some of its realities may be manifested for the reciter,
thus, the truth becoming apparent for him, but he did not accept it,
because, of its being in contradiction with his imaginations and beliefs.
Or, he may interpret and explain them in a manner whereby these
manifestation will become harmonious with his fallacies. Such
individuals too would remain unable to discover the Qur'anic realities
except that they should cleaned themselves from those fallacies.
4. Limiting the meanings and aims of the Holy Qur'an to their apparent
and exoteric interpretation and treating their commentary
( 63 )
(tafsir) and esoteric meanings (tawil) as false — also closes
the path of Qur'anic understanding and comprehension, thus, making him
deprived from the blessing of discovering the truth.
The one who wants to discover the granduer and reality of the Holy
Qur'an should read it with deliberations as well as should keep himself
distance apart from the obstacles which prevent him from comprehension
of its realities. in proportion to his spiritual perfections and
attainment of higher sublime positions, the Quranic realities and
divine learnings will become manifested upon him; his soul would be
able to quench his thirst from the drink poured by the glorious cup,
thus, becoming intoxicated with the joy of attaining spiritual
contemplations
(shahud).
It is at this injuncture that his heart would accept various reflection
of Quranic verses in accordance with their meanings and intentions, and
each verse in proportion to his desires and understanding will produce a
special joy and ecstasy within his heart. Because in that situation he
would feel that every Qur'nic verse has been revealed for his condition,
especially for him and addressed to him. It is from this consideration
that during recital of Quranic verses in accordance with their meanings
and realities, each verse will produce different states in his heart
like joy, grief, fear, hope, trust, obedience, consent, and Monotheism
(towhid) etc.
And those conditions will initiate a relevant response such as, to seek
forgiveness, admittance of guilt, repentance, supplication, thanks,
praise, and recital of Allah is Great, or there is no god but Allah, at
the completion of each verse. For example, when he will be overtaken by
fear, he would not find himself in apposition to request from Allah (the
glorious, the exalted), the rewards and eternal blessings which have
been promised in the Qur'anic verses for His righteous servants, instead
he would complain about his own calamity and misfortune by seeking
refuge in Allah (the glorious, the exalted).
While at other times, when the state of hope will overtake him, with a
heart saturated with an ardent desire and curiosity, will beseech Allah
(the glorious, the exalted), to bestow upon him the exalted spiritual
stations, especially reserved for His most favorite righteous gnostics,
whereby he could enjoy their enlightened company.
( 64 )
Yes! If the above stages took control of him with perfection, without
least doubt about Allah's bounties and blessings of revelation, would
become clearly manifested upon him and would ascent him to such higher
sublime spiritual limits, whereby in recital of Quranic verses, he would
realize and would be able to see, through heart's esoteric eyes that Allah
is speaking to him with love and compassion, and invites and whispers to him
with affection.
Here his condition would resemble to some one who is standing in the
presence of an elderly personality in a state mixed with shame and
humility hearing his words with sincerity and complete devotion. In
case, if he thanked this great blessing with sincerity and accepted the
breezing of this breeze in a manner, it deserves to be, then Allah (the
glorious, the exalted), too would increase His goodness and affection
for him, thus, ascending him higher and higher towards exalted
spiritual stations, so that he would be able to contemplate spiritually
the writer in writings; the speaker in speech; the characterstics in
sentances; and facts and realities in phrases. In this background Sheik
Sadduq (RA) in his (Towhid)
1 has narrated a tradition from
Imam al-Sadiq (A.S.) as follows:
Allah has manifested himself to his servants through His words but
they do not see him.
Here it is that he will forget himself, his Quranic recital, all other
affairs, and will concentrate all his energy and endeavors to see the
Speaker — the Speaker who has revealed Himself to him through His words.
(I swear Allah by all pious, immaculate, and near ones to bestow upon
us such an exalted spiritual station.)
____________
1– Towhid: divine unity or Monotheism [Tr].
