6.5.5. Standing Together for Prayer
Sometimes it is appropriate that a group of people should stand up
for praying together, and it is much better if the number of people be at
least forty, or at least four people each of them repeating his wants ten
times, or in case there is only one person, it would be much better if he
asks for his wants forty times.
1
6.5.6. Humility and Meekness
Another etiquette of prayer is that one should stand before Allah
(the glorious, the exalted), with humble heart and in a state of meekness;
as much as possible in a pleasing and soft manner of tongue, considering
himself as destitute and nothing; and in this manner should present his
needs and wants in prayer. It has been narrated that Allah (the glorious,
the exalted), said to Prophet Jesus(A.S.):
Oh Jesus! Beseech me like a poor and destitute who does not have any shelter
except Me; beseech Me with a broken heart; in isolation and privacy remember me a lot;
I love a servant who uses his tongue in a soft and pleasing manner, in a state of earthliness,
but, of course with an alive and awakened heart and not with a
sleepy and negligent heart; I like and appreciate My servant's
endeavors in sending his heart broken sad voice and melody of his grief to
My ears.
____________
1— Group-prayer may seems in contradiction with whatever has been explained
earlier
about praying in secrecy. Some of the prayers and wants require isolation
and privacy
and
for them congregation and assembly might be harmful, but on the other hand
prayers for asking
immunity from common disasters should be offered in a group as congregation
prayers [Author].
( 84 )
Also, it has been narrated that Allah (the glorious, the exalted), said to
Prophet Moses (A.S.):
Whenever you beseech Me, you must be in a state of
trembling with fear, being afraid of my wrath put your face upon dirt by
offering prostration; tell your mysteries with a broken heart and trembling
with fear; let your heart die because of My wrath; look towards Me in a
state of frenzy (in My love), like some one who runs away from the fear of
enemy and cries for help and support. You too
should cry because of fear of sins and
seek My help, because, I am the best helper for My servants.
6.5.7. Salutations Upon the Holy Prophet (S.A.W.) and His Holy Progeny
—Ahlul-Bait (A.S.)
Another etiquette of prayer is to offer salutations
upon the Holy Prophet (S.A.W.) and his Holy Progeny
—Ahlul-Bait (A.S.) before and after the prayer. Following are few traditions:
It has been narrated that in appraisal of deeds nothing is
more precious and esteemed than sending salutations upon the Holy Prophet
Muhammad (S.A.W.) and his Holy Progeny — (Ahlud-Bait A. S).
The following has been narrated from Imam al-Sadiq (AS.):
( 85 )
Unlees and until a prayer is accompanied by salutations
upon the Holy Prophet (S.A.W.) and his Holy Progeny —
Ahlul-Bait (A.S) it is far away from being granted.
Also it has been reported:
That whoever wants to present his neds before Allah must
start his prayrer firstly by sending salutations upon the Holy Prophet
Muhammad (S.A.W) and his Holy Progeny
(Ahlul-Bait A.S), should then remember his own needs and desires and
again should finish it by repeating the above-mentioned salutations,
because, the salutations offered at both ends of the prayer are undoubtedly
accepted immediately and Allah is greater and most compassionate than, that
he would accept the two ends (i.e. beginning and end) of the prayer leaving
the middle portion unaccepted.
6.5.7.1. Importance of Sending Salutations Upon the Holy Prophet (S.A.W.)
and His Holy Progeny—Ahlul-Bait (A.S.)
Here, it must be added that, sending salutations upon the Holy Prophet
(.SAW.) and His Holy Progeny —
Ahlul-Bait (A.S.) are indeed
desirable and extremely important as,
Allah (the glorious, the exalted), does not accept the belief (iman)
of some one who does not believe in the vicegerency
(vilayet) of the Holy Prophet (S.A.W.)and His Holy Progeny
—Ahlul-Bait (A.S.) likewise, does not accept the
prayers of those who do not send salutations upon them. i.e. as the
vicegerency
(vilayet) of the
Holy prophet (SAW.) and his Holy Progeny —
Ahlul-Bait (A.S.) is the
prerequisite and criteria for belief
(iman), likewise sending salutations upon them is also essential
etiquette and requirement of the prayer.
( 86 )
Also it must be mentioned that salutations upon the Holy Prophet
(S.A.W.) and his Holy Progeny —
Ahlul-Bait (A.S.)
like other deeds and
worship consist of outwardly appearance as well as inner character,
possess body as well as spirit, and their
spirit is that — we must discover
that what special majesty and splendor are possessed by these noble
personalities before Allah (the glorious,
the exalted); we must appreciate
that they are our intercessors and mediators near Him and He does not
accept any one, except through the path of resorting
(tawassul) to them.
We must discover that indeed they are superior and exalted over our own
selves; of course, all these findings and realizations, should be real
and true appreciations, in order to influence our actions and deeds.
That is, our actions and deeds must indicate that we have indeed discovered
their splendor and Majesty; have accepted their superiority and
exaltedness above our own selves; and if, with such genuine appreciation
and understanding, send salutations upon those exalted ones,
undoubtedly, they too would respond to our one salutation with ten
salutations, one hundred salutations, and may be many times with infinite
salutations, as well as our prayer will be accepted by Allah (the glorious,
the exalted).
6.5.8. Sincerity and Heart's Purity
Another etiquette of prayer is that the suppliant should not beseech
Allah (the glorious, the exalted), superficially with tongue, instead should
seek Him with profundities of his conscience and from the fathoms of his
heart and soul; should purify his inner self from every thing other than
Him, especially, worldly materialistic affairs which contaminate heart and
make the soul unclean; should keep himself away from such thoughts as
being suspicious and unbelief towards Allah (the glorious, the exalted),
because such thoughts are indication of disrespect and weakness of faith,
which eventually make the heart as dead whereby Allah (the glorious, the
exalted), turns his face away from human being, as the Holy Qur'an said:
( 87 )
That your thought which ye did think about Lord, hath ruined you.
-the Holy Qur'an (41:22).
6.5.9. Prevention is Better than Cure
Another etiquette of prayer is to supplicate
during happy and good times; such prayer possesses lot of worth and value
and could be compared with the prevention before being inflicted with the
disease. Otherwise, forgetting prayer and
Allah (the glorious, the exalted), during happy and good times and
beseeching Him and stretching hands for supplication only during hard times
— while being surrounded by calamities in the state of helplessness — would
not produce any significant gain.
6.5.10. Remembrance and Preference of Others
It is desirable that during prayer we must keep in mind others while asking our own
deeds, whatever we ask from Allah (the glorious, the exalted), it
should not be only for our own selves, rather should ask similar
things for others as well, and unduobtedly such supplication is more
deserving and is nearer for being granted. Further it would be more desirable if
we prefer other believers than our own selves, that is firstly we pray for
them and then should mention our own wants and desires.
Of course, praying for other believers must be done with sincerity;
should be accompanied by one's heart and
soul for the sake of mutual friendship, and not for the sake of
formalities by the tip of tongue, or with
selfish ideas, that praying for others would result in grant of our own
prayer sooner, then in that case, it would not produce any result.
( 88 )
6.5.10.1. Importance of Friendship of a Believer and His
Remembrance during Prayer
It must be clearly understood, that
regarding the friendship of believers, what really constitutes its
axis, foundation, and criteria is — that
to be fiendly with them, should be only for Allah's sake and not for the
sake of any other motive. It is this type of friendship of believers, which
have been considered as precious and esteemed in the
Islamic traditions and the Holy Qur'an, it has been
emphasized a lot, so much so that
in accordance with the following narration:
It has been considered as the most stable pillar of belief And in another tradition:
The faith has been defined, as having such sincere friendships with believers.
In praising the believers who love each other in this manner, a lot have
been written in traditions. For example, it has been narrated
in a tradition:
Whenever the two friends shake their hands Allah too puts
his hand between their hands and presses the
hand of the one who is more steadfast and sincere in that friendship.
( 89 )
Regarding the believer who prays for other believers it has been narrated:
Whenever a believer prays for a fellow
brother believer, an angel from the wordly sky says to him: ' oh servant of
Allah! Know that whatever you have asked for your fellow brother believer —
a thousand times of that would be given
to you; the second angels makes triple and so on so forth untill the
seventh angel announces seven hundred thousands times of reward bestowed
upon him . Then Allah announces glad tidings to him saying: oh My servant! My
treasure never get emptied through My donations! I will bestow upon you million
times of whatever you have asked for your fellow brother believer. '
Regarding the believers who help and support each other or fulfil the
needs of other believers, there are plenty of traditions. It has been
narrated in a tradition:
Whoever fulfils the wants of a brother
believer — is like the one who has worshiped Allah with fasting during day
and offering night prayer for nine thousands years.
It has been narrated in another tradition:
Whoever does not mobilize all his resources
and strength in fulfilment of a brother
believer's wants — has indeed done a treachery towards Allah, His
Prophet, and the believers.
( 90 )
The story of Imam al-Sadiq (A.S.) and Hasan bin Yaqtin is very famous in
this regard. In summary, Imam al-Sdcliq (A.S.) writes a brief
recommendation letter in favor of Hasan bin Yaqtin to the ruler of Ahwaz
as follows:
Before Allah there is a heavenly shade or canopy in which no one can rest
but without opening a knot of difficulties for a brother
believer, or help him, or do some good
however small it may be in his favor. And now a brother believer has
approached you, regards.
The ruler of Ahwaz ofter reading this
letter bare footed came out for Hasan's welcome, received him warmly,
kissed his face asked him about Imam's
condition, then took him inside his home and treated him with warmth
and affection, fulfilled his requirements,
forgave his taxes, and divided equally
all his wealth, horses, and slaves between him and Hasan.
Of course, he undertook
all these good actions and justified
them for Allah's sake and in the path of Ahlul-Bait's (A.S.)
friendship . After a little while Hasan returned before Imam al-Sadiq (A.S.)
and described his encounter with the ruler of Ahwaz then the
Imam said: ` by
Allah, because of this kindness shown by the ruler towards you —I am happy,
so too my impeccable fore fathers, the
Commander of the Faithful Imam Alt (A.S.), the Holy Prophet (S.A.W.)
and Allah.
Also, there are plenty Of traditions about
those who make believers uncomfortable. For example, Hussein bin AM
al-Ala has narrated:
Once together with twenty or more pilgrims I went to Mecca
and sacrificed a sheep at every lodging station for my fellow pilgrims.
Later on when I had a chance of seeing Imam al-Sadiq (A.S.), he
said to me. 'woe be upon you Hussein! Why
did you hurt the believers and make them feel insulted?' I said: 'I
seek Allah's shelter from doing such
think' He said: `I heard that you sacrificed a sheep at each lodging
stations for your fellow companions.' I said: `oh my
( 91 )
master! By Allah, in this act I don't have any other intention
except seeking Allah's pleasure.'
He said: 'did not you realize that perhaps among them there
might have been others who would have liked to do the same thing, but
since do not have the financial strength to do such a thing,
considered themselves as wretched and
insulted?' I said: 'oh son of the Holy Prophet (S.A.W.) salutation
and greetings of Allah be upon you! I
seek Allah's pardon, and would never be indulged again in such act.'
Here, we would overlook from mentioning about plenty of
fascinating traditions dealing with this matter, and limiting our
discussion to only few above-mentioned narrations.
6.5.11. Raising Hands Upward in Prayer
To raise hands upward during prayer is another etiquette and code of the
prayer, and it is narrated that when the Holy Prophet (S.A.W.)
stood up for prayer and wants he
stretched his hands forward exactly the way the poors s and
destitutes stretch their hands forward for receiving food etc.
In this regard when Imam al-Sadiq (AS.) was questioned, he replied:
1. Whenever you seek Allah's refuge, stand facing towards Mecca
(Qiblah) while the palms of the hands should also be facing (Qiblah).
2. When you beseech Allah make distance between your fingers
while holding your hand's palms towards the heaven.
3.When you cut off hopes from every body and put all your hopes
towards Him, you must held your forefinger pointing towards Him.
4.In the state of supplication raise your hands to the level of your head.
( 92 )
5. And while crying and shedding tears because of Allah's
wrath and punishment, should shake your forefinger.
Raising hands upwards is the etiquette of prayer in sitting and standing
position, but occasionally supplication in the state of prostration
possesses more merit, part of the prayer should be recited during
prostration. Let us describe the state of prostration, briefly as follows:
6.5.12. Prostration and its Reality
Prostration, in its outwardly form and in true manifestation — is the most supreme
state and spiritual position for a human being .i.e. the position of
annihilation in Allah (the glorious, the exalted), as it has been mentioned
in the traditions:
A human being in the state of prostration is nearer to Allah than in any other state.
Earlier, we have mentioned about the Holy Prophet's (S.A.W.)
recommendation for prolonged prostration for every body. Prostration and
especially prolonged prostration is the most important and most
elegant state of servant hood, and it is because of this reason that in each
prayer unit, it is performed twice, but in other situations is performed
only one time. And it is from this consideration that about the prelonged
protrations of Ahlul Bait (AS.) and
their special Shi'ites a lot of things have been narrated. e.g. Imam
al-Sajjad (A.S.)
1,sometimes has recited the following
prayer in prostration for one thousand times.
1— Here it should be understood that the conditions of Imam al-Sajjad (AS.) after the
martyrdom of Imam al- Hussein (A.S.) were such that he was mostly confined inside
his home. Similarly, Imam al-Kazim (A.S.) was imprisoned by the Abbaside Caliph
Harun ar-Rashid, where he remained untill his martyrdom [Tr].
( 93 )
In reality there is no god but Allah.
Also about Imam al-Kazim (A.S.)
1 and some of his companions it
has been narrated that sometimes their
prostration prelonged from the day break till the noon prayer.
During my stay at
Najafe-Ashraf 2 for religious education there
was a learned sheik who was the leader and shelter for pious and mystics. I asked him to tell me the
most superior deed which he himself has tried and which is most effective
and helpful for a gnostic's spiritual journey. He recommended for me two
things:
Firstly: performing a prelonged
prostration and reciting the following invocation during each day and
night:
There is no god save Thee Be Thou glorified.
Lo! I have been a wrong doer.
• the Holy Qur'an (21:87).
____________
1— Imam al-Kazim (A.S.):
The
son of the sixth Imam, he was contemporary with such
Abbasid caliphs as al-Mansur and Harun al-Rashid. He lived most of his life
in
Medina with severe restrictions placed upon him and finally died in a prison
in Baghdad.
After him, the Imams were often not able to live in their traditional home
of Medina, but were forced to remain near the caliph in Baghdad
or Samara. He is buried in Kazimayn
in Iraq [Tr].
2— Najaf-e-Ashraf.
is the tomb of Commander of the Faithful Imam 'Alt (A.S.) in Iraq,
which used to be main center of learning in the Shi'i world before the
restrictions and
pressures placed on the Shi'i scholars of Najaf by the Bathist regime of
Baghdad.
The Bathist persecution of Najaf reached at a high point in May, 1969,
when
number of scholars (`ulama) were arrested and tortured, and religious
endowments were
confiscated [Tr].
( 94 )
And the aim and intention of this
invocation should be that oh Allah (the glorious, the exalted)! My soul is
imprisoned in this wordly prison and has
been bonded in the chains of passions and carnal desires; with my
indecent behavior, I have chained and imprioned my own self; and I never
say this unjust statement, that you have done this to me, that you have
entangled me into this prison and bondage. Never! Never! You are too
glorious and inviolable than such statements, and it is I who has
inflicted upon me such calamity, I have oppressed myself with my own hands.
That noble saint recommended this prostration to all of his friends, and they
practiced this recommendation by reciting the above-mentioned
invocation in the prostration. Some of
them recited one thousand times, some of them even recited a little
more or less, and some of them three thousands time and discovered the
constructive effects in their own lives.
6.5.13. Having a Ring in the Hand
Another etiquette of prayer is to put a ring of Turquoise
(Firozeh)
or Red-chalcedony (AO?) in the fingers; it has been reported that Allah
(the glorious, the exalted) has said:
I feel ashamed to reject the supplication of a suppliant
having a ring of Turquoise or Red Chalcedony upon his fingers.
Also, Imam al-Sadiq (A.S) has narrated:
A hand with a Turquoise or Red-chalcedony ring raised in prayer is dearer
before Allah than any other hand.
6.5.13.1. Importance of the Ring
Here it would be essential to mention an important point about putting
on a ring in the hand; that it is very unlikely that a human being will
( 95 )
ever be immune from commitment of sins and transgressions, therefore, it
is prudent that in order to compensate
for those committed sins, one should engage himself continuously into
performance of some of the
worships and supplications, and putting ring upon the finger is one of them.
6.5.14. Paying Alms and Charity
The paying of alms is another etiquette and manner of prayer, which
has been emphasized a lot, in plenty of
Islamic traditions; it is desirable that a suppliant should never forget
about it. The following has been narrated in a tradition:
With payment of alms beseech Him for your own sustenance.
