A young man had been to Wednesday Night Class of Quranic Studies.The Mualim had shared about listening to Allah and obeying Allah through intuition .The young man couldn't help but wonder, 'Does Allah still speak to people through intuition?' After Lessons, he went out with some friends for coffee and pie and they discussed the message.
Several different ones talked about how Allah had led them in different ways and that at the end you'll know it was Allah(SWT) Who has directed you. It was about ten o'clock when the young man started driving home.
Sitting in his car, he just began to pray, 'Allah...If you still speak to people, speak to me. I will listen. I will do my best to obey.'As he drove down the main street of his town, he had the strangest thought to stop and buy a gallon of milk. He shook his head and said out loud, 'Allah is that you?' He didn't get a reply and started on toward home. But again, the thought, buy a gallon of milk came into his head.'Okay, Allah, in case that is you, I will buy the milk.' It didn't seem like too hard a test of obedience. He could always use the milk. He stopped and purchased the gallon of milk and started off toward home.
As he passed Seventh Street , he again felt the urge, 'Turn Down that street.'This is crazy he thought, and drove on past the intersection.Again, he felt that he should turn down Seventh Street .At the next intersection, he turned back and headed down Seventh. Half jokingly, he said out loud, 'Okay, Allah, I will.'He drove several blocks, when suddenly, he felt like he should stop. He pulled over to the curb and looked around.
He was in a semi-commercial area of town. It wasn't the best but it wasn't the worst of neighborhoods either. The businesses were closed and most of the houses looked dark like the people were already in bed. Again, he sensed something, 'Go and give the milk to the people in the house across the street.' The young man looked at the house. It was dark and it looked like the people were either gone or they were already asleep. He started to open the door and then sat back in the car seat. 'Allah, this is insane. Those people are asleep and if I wake them up, they are going to be mad and I will look stupid.' Again, he felt like he should go and give the milk.Finally, he opened the door, 'Okay Allah(SWT), if this is you, I will go to the door and I will give them the milk. If you want me to look like a crazy person, okay. I want to be obedient. I guess that will count for something, but if they don't answer right away, I am out of here.'
He walked across the street and rang the bell. He could hear some noise inside. A man's voice yelled out, 'Who is it? What do you want?' Then the door opened before the young man could get away. The man was standing there in his jeans and T-shirt. He looked like he just got out of bed. He had a strange look on his face and he didn't seem too happy to have some stranger standing on his doorstep. 'What is it?' The young man thrust out the gallon of milk, 'Here, I brought this to you.'
The man took the milk and rushed down a hallway. Then from down the hall came a woman carrying the milk toward the kitchen. The man was following her holding a baby. The baby was crying. The man had tears streaming down his face. The man began speaking and half crying, 'We were just praying. We had some big bills this month and we ran out of money. We didn't have any milk for our baby. I was just praying and asking Allah(SWT) to show me how to get some milk.' His wife in the kitchen yelled out, 'I ask him to send an Angel with some. Are you an Angel?'
The young man reached into his wallet and pulled out all the money he had on him and put in the man's hand. He turned and walked back toward his car and the tears were streaming down his face. He knew that Allah (SWT) still answers prayers.
NOW HERE'S THE TEST....If you believe that Allah (SWT) answers prayers, send this to everyone you care about and also the person that sent it to you!!!!!!!!!If you do not send nothing will happen to you, but if you send you might just be sending someone hope and belief that Allah (SWT) hears our prayers and give hope to those who have already lost faith considering the situation most people. Sometimes it's the simplest things that Allah (SWT) asks us to do, that enable us to understand His words clearer and better than ever.Please listen, and obey!It will bless you and others
Friday, September 26, 2008
Why Forgive others during the Month of Holy Ramadhan?
Holy Prophet Muhammad (saw) said: Musa (as), the son of Imran once asked, "Oh my Lord! Who is the most honourable of Your servants? And He replied, the person who forgives even when he is in a position of power."
Imam Jafar Sadiq (as) said: "Whoever wishes that Allah (SWT) may favor him with His blessings and accommodate him in Paradise should refine his morals, behave justly with the people, take pity on orphans, help weak and the helpless and be humble before Allah who has created him."
You know what I'm referring to - those times when you get into an arguments with a family member, friend, boss, employee, coworker, classmate, teacher or whoever. You know your facts are right or that you've been wronged with an insulting remark, sarcastic comment or rudeness.
And so, you choose to hold a grudge. After all, you've got a right to. Nobody should be treated this way. Why should you forgive? You're not the one who started this. You're not the one who doesn't have the facts straight.
True. You may be right. You may be in that position of power mentioned in the Hadith above. But forgiving others, apart from positively affecting our health (less stress) and our minds (one less negative thing to focus on), is a necessary step to closeness to Allah (SWT).
How can we move up the ladder of spiritual development when we hold bitterness and anger towards another person? While we may have been in the right, is it worth sacrificing our energy on a grudge instead of on growth?
Is there not something strange about asking for God's forgiveness of our sins while withholding our forgiveness from someone who has hurt us?
We cannot expect for Allah's forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one's enemies is one of the most important Islamic teachings. Allah (SWT) says in Holy Quran: And those who shun the great sins and indecencies, and whenever they are angry they forgive. (al-Shura 42:37)
One of the distinguishing features of Ramadhan is forgiveness. Holy Prophet Muhammad (saww) explained in one Hadith:
"Ramadhan is a month whose beginning is Mercy, whose middle is Forgiveness and whose end is freedom from the Hellfire".
This makes it a great time to ask Allah (SWT) for His Forgiveness. It's also a wonderful time to open our hearts and cleanse them of grudges and bitterness by forgiving others. Let us use these remaining days of forgiveness this Ramadhan to open our hearts to those who have wronged us and forgive them as we beg Allah (SWT) to forgive us. Please forgive me; if I have wronged you in anyway!
Imam Jafar Sadiq (as) said: "Whoever wishes that Allah (SWT) may favor him with His blessings and accommodate him in Paradise should refine his morals, behave justly with the people, take pity on orphans, help weak and the helpless and be humble before Allah who has created him."
You know what I'm referring to - those times when you get into an arguments with a family member, friend, boss, employee, coworker, classmate, teacher or whoever. You know your facts are right or that you've been wronged with an insulting remark, sarcastic comment or rudeness.
And so, you choose to hold a grudge. After all, you've got a right to. Nobody should be treated this way. Why should you forgive? You're not the one who started this. You're not the one who doesn't have the facts straight.
True. You may be right. You may be in that position of power mentioned in the Hadith above. But forgiving others, apart from positively affecting our health (less stress) and our minds (one less negative thing to focus on), is a necessary step to closeness to Allah (SWT).
How can we move up the ladder of spiritual development when we hold bitterness and anger towards another person? While we may have been in the right, is it worth sacrificing our energy on a grudge instead of on growth?
Is there not something strange about asking for God's forgiveness of our sins while withholding our forgiveness from someone who has hurt us?
We cannot expect for Allah's forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one's enemies is one of the most important Islamic teachings. Allah (SWT) says in Holy Quran: And those who shun the great sins and indecencies, and whenever they are angry they forgive. (al-Shura 42:37)
One of the distinguishing features of Ramadhan is forgiveness. Holy Prophet Muhammad (saww) explained in one Hadith:
"Ramadhan is a month whose beginning is Mercy, whose middle is Forgiveness and whose end is freedom from the Hellfire".
This makes it a great time to ask Allah (SWT) for His Forgiveness. It's also a wonderful time to open our hearts and cleanse them of grudges and bitterness by forgiving others. Let us use these remaining days of forgiveness this Ramadhan to open our hearts to those who have wronged us and forgive them as we beg Allah (SWT) to forgive us. Please forgive me; if I have wronged you in anyway!
Friday, September 19, 2008
Types of Fasting
There are three types of fasting:
Considering that each believer possesses a particular degree of faith and piety, it could be said that faith, piety, and fasting have as much as ranks and degrees as there are the number of believers.
Ref: Spiritual journey of the mystics
- The fasting of commons, which is the renunciation of eating and drinking, and observance of other fasting requirements as described in the Books of Jurisprudence.
- The fasting of nobles, which in addition to the above also includes renunciation of sins i.e. controlling eyes, ears, tongue, and other bodily parts from sinning and transgression.
- The fasting of most distinguished nobles which in addition to the renunciation of the above also includes relinquishment of everything, be it permissible or forbidden, which makes mind and conscience negligent from Allah's remembrance.
Considering that each believer possesses a particular degree of faith and piety, it could be said that faith, piety, and fasting have as much as ranks and degrees as there are the number of believers.
Ref: Spiritual journey of the mystics
Classification of Fast observers On the Basis of Their Food Consumption
From the point of view of eating and drinking the fast observers differ as follows:
The fast observers whose eating and drinking is provided through forbidden means are like the ones, who carry the burden of things belonging to others upon their shoulders. The things ultimately reach to their owner and the exhaustion and fatigue remain with these people. The reward of fast of such fast observers is given to the real owners of those eatables or drinks which were illegally consumed by these fast observers, and for them nothing remains except tyranny, wrath, and usurpation of people's wealth. Or they are like those who undertake pilgrimage to Mecca riding upon an usurped animal, in which case the reward of the Hajj pilgrimage reaches to the owner of that animal and exhaustion and fatigue remain for the usurper.
The fast observers whose eating and drinking consist of doubtful material, (i.e. there being lawful (halal)[13] or unlawful (haram)[14] is not confirmed), could be further classified into two groups:
The fast observers, who in their qualitative and quantitative consumption of eatables go further deeper as compared to the previous group, reaching to the level of extravagance. Their situation is similar to those fast observers whose eating and drinking consist of unlawful (haram) means because, lavishness and extravagance is forbidden and is tantamount to a sin. Therefore, it would be more appropriate to consider them as disobedient and sinners, instead of knowing them as obedient bondsman of Allah (the Glorious, the Exalted).
The fast observers whose eating and drinking as well as their level of consumption consist of lawful (halal) and is permissible; are not indulged in any sort of waste and extravagance; neither they fill their tablecloth with colourful delicious dishes nor they practice over-eating and belly-filling; limit themselves to consume only a single food and abstain themselves from eating with the intention of enjoyment; Allah (the Glorious, the Exalted), will reward them with best of His bounties; with His infinite generosity will bless them, and no one knows or could imagine what sort of special rewards have been accumulated for them by Him.
[13] Halal: things which are allowable by religious law.
[14] Haram: categorically forbidden by religious law [Tr].
Ref: Spiritual Jouney of the mystics
The fast observers whose eating and drinking is provided through forbidden means are like the ones, who carry the burden of things belonging to others upon their shoulders. The things ultimately reach to their owner and the exhaustion and fatigue remain with these people. The reward of fast of such fast observers is given to the real owners of those eatables or drinks which were illegally consumed by these fast observers, and for them nothing remains except tyranny, wrath, and usurpation of people's wealth. Or they are like those who undertake pilgrimage to Mecca riding upon an usurped animal, in which case the reward of the Hajj pilgrimage reaches to the owner of that animal and exhaustion and fatigue remain for the usurper.
The fast observers whose eating and drinking consist of doubtful material, (i.e. there being lawful (halal)[13] or unlawful (haram)[14] is not confirmed), could be further classified into two groups:
- The first group consists of those fast observers whereby the consumption of such eating and drinking items apparently is lawful (halal) for them.
- The second group consists of those whose consumption of such eating and drinking items apparently is not lawful (haram). These people, with slight variation, are similar to those fast observers whose eating and drinking is provided by unlawful (haram) means.
The fast observers, who in their qualitative and quantitative consumption of eatables go further deeper as compared to the previous group, reaching to the level of extravagance. Their situation is similar to those fast observers whose eating and drinking consist of unlawful (haram) means because, lavishness and extravagance is forbidden and is tantamount to a sin. Therefore, it would be more appropriate to consider them as disobedient and sinners, instead of knowing them as obedient bondsman of Allah (the Glorious, the Exalted).
The fast observers whose eating and drinking as well as their level of consumption consist of lawful (halal) and is permissible; are not indulged in any sort of waste and extravagance; neither they fill their tablecloth with colourful delicious dishes nor they practice over-eating and belly-filling; limit themselves to consume only a single food and abstain themselves from eating with the intention of enjoyment; Allah (the Glorious, the Exalted), will reward them with best of His bounties; with His infinite generosity will bless them, and no one knows or could imagine what sort of special rewards have been accumulated for them by Him.
[13] Halal: things which are allowable by religious law.
[14] Haram: categorically forbidden by religious law [Tr].
Ref: Spiritual Jouney of the mystics
Reward of applying perfume at the start of day while fasting
Imam Jafar as-Sadiq (a.s) says, "One who applies perfume at the start of a day while fasting, his intelligence won't decrease."
Ref: Sawaabul A'amaal
Ref: Sawaabul A'amaal
Reward of a fast during the last days of one's life
Imam Muhammad Baqir (a.s) says, "If the last deed of a person in his life is a fast he would directly enter paradise."
Ref: Sawaabul A'maal
ps: pls recite a surah fatiha for my teacher, Syeda Fatima Rizvi whose last deed in her life was indeed a fast in the holy month of Ramadhan.
Ref: Sawaabul A'maal
ps: pls recite a surah fatiha for my teacher, Syeda Fatima Rizvi whose last deed in her life was indeed a fast in the holy month of Ramadhan.
Tuesday, September 16, 2008
Reward of a fast during hot days
Imam Jafar as-Sadiq (a.s) says, "One who observes fast for a single day during summer and feels extremely thirsty, Allah (SwT) appoints a thousand angels to go to him, move their hands on his face and give him glad tidings. When he intends to end his fast, Allah (SwT) says, 'How good your soul and your smell are! O angels! I hold you witness that I have forgiven this person',"
Ref: Sawaabul A'amaal
Ref: Sawaabul A'amaal
Reward of a fast in the way of Allah (SwT)
The Holy Prophet (saw) said, "One who observes a fast in the way of Allah (SwT) is like a person fasting for a whole year."
Ref: Sawaabul A'amaal
Conditions for fasting as said by Imam Jafar as-Sadiq (a.s)
Regarding fasting, what conditions Imam al-Sadiq [a] considers essential for the authenticity of fasting, some of them would be described here as follows:
"The fast observer should consider himself as Hereafters traveller, should remain in the state of humility, fear, self-degradation, and like a servant fearing his master, should remain afraid of Allah; his heart should remain pure from defects and contamination, and his inner-self should be free from everything except Allah; must sacrifice his entire friendship and intentions for Him and must purify his heart from all other friendships except Allah's; must surrender his eyes and soul to Him; must commit his soul for His remembrance; must utilize his body in Allah's path and must keep it distant apart especially the tongue from all sorts of sins and indecencies. Whoever has observed these limitations had indeed discharged his obligations of fasting properly, and whoever has shown negligence to discharge these obligations has wasted his fast and would not be benefited from its reward."
We must think about musts which Imam al-Sadiq [a] in this narration has considered essential for a fast observer, so that we may appreciate the advantages and blessings incorporated therein. For example, a fast observer who consider himself as a Hereafters traveller - a traveller who is nearing his final destination - obviously will not be interested in worldly allurements, and will not pay attention towards anything except collection of provisions for his eternal journey. Or for example, a fast observer who is in a state of humility and heart-brokenness would not be interested in anything, except attaching himself to Allah (the Glorious, the Exalted), and would be pleased with His remembrance.
And the fast observer who has surrendered his body and soul absolutely to Allah (the Glorious, the Exalted), wouldn't care for anything except Him, inevitably his soul and body, self and conscience, and his entire existence would be filled with Allah's remembrance, love, worship, and servitude. And the fasting of someone like him is the fasting of favourites. (I swear by Allah in the name of His favourite and friends that may He bless us with the grace of undertaking such a fast at least once in lifetime).
Ref: Spiritual journey of the Mystics
"The fast observer should consider himself as Hereafters traveller, should remain in the state of humility, fear, self-degradation, and like a servant fearing his master, should remain afraid of Allah; his heart should remain pure from defects and contamination, and his inner-self should be free from everything except Allah; must sacrifice his entire friendship and intentions for Him and must purify his heart from all other friendships except Allah's; must surrender his eyes and soul to Him; must commit his soul for His remembrance; must utilize his body in Allah's path and must keep it distant apart especially the tongue from all sorts of sins and indecencies. Whoever has observed these limitations had indeed discharged his obligations of fasting properly, and whoever has shown negligence to discharge these obligations has wasted his fast and would not be benefited from its reward."
We must think about musts which Imam al-Sadiq [a] in this narration has considered essential for a fast observer, so that we may appreciate the advantages and blessings incorporated therein. For example, a fast observer who consider himself as a Hereafters traveller - a traveller who is nearing his final destination - obviously will not be interested in worldly allurements, and will not pay attention towards anything except collection of provisions for his eternal journey. Or for example, a fast observer who is in a state of humility and heart-brokenness would not be interested in anything, except attaching himself to Allah (the Glorious, the Exalted), and would be pleased with His remembrance.
And the fast observer who has surrendered his body and soul absolutely to Allah (the Glorious, the Exalted), wouldn't care for anything except Him, inevitably his soul and body, self and conscience, and his entire existence would be filled with Allah's remembrance, love, worship, and servitude. And the fasting of someone like him is the fasting of favourites. (I swear by Allah in the name of His favourite and friends that may He bless us with the grace of undertaking such a fast at least once in lifetime).
Ref: Spiritual journey of the Mystics
Advantages of fasting: Explained.
- One can discover with certainty that why Allah (the Glorious, the Exalted), treats his guests with hunger. Is not hunger is the best means of attaining His knowledge, nearness, and countenance? Are not Allah's knowledge, nearness and countenance the most dearest and esteemed things?
- It also becomes clearly explicit that fasting is not a divine obligation, rather is a invitation for attaining divine ceremonies, whose requirement is a divine Grace bestowed upon us for which we must be thankful to Allah. Awareness of this point makes clear the divine proclamation in the following verse:
"O' ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that you may ward off (evil)."
- Holy Qur'an (2:183)
is a proclamation, extremely honourable, esteemed, distinguished, and sweet, because, it is an invitation to sit upon the table full of His generosity and to attain the sacred spiritual station of His union (wasal) and countenance (laq'a). - Realization of the fact that the wisdom behind the indispensability of fasting that is less eating, is to weaken the sinful sensual passions; therefore, we should not indulge in over-eating and consuming more food than the daily requirements after fast-breaking (iftar), thus, in this manner making the fasting and hunger of the whole day as useless.
- Awareness about the merits and advantages of fasting would reveal that in order to observe it properly with devotion, we must make our best efforts so that we are not deprived from utilizing its vast benefits.
- Pondering about the indispensability of fasting would reveal things, which enhance the value and worth of fasting, things which decrease its worth, and things which contradict and oppose fasting. It is from these considerations that the meanings of the following tradition can be appreciated, which says:
"Fasting is not only renunciation of food and drink, while observing fasting your flesh, eyes, tongue, and in accordance with certain traditions even skin and hairs must observe fasting and must remain pious and ascetic."
The above explanation would also reveal that our aim and objective for fasting should not be either for the sake of freedom from Hell's punishment or for receiving the bounties of Paradise, even though both of these objectives are achieved through fasting. Rather our aim and intention from fasting should be that this deed would make us closer to Allah (the Glorious, the Exalted), thus, helping us attaining union with Him. It would lead a human being farther apart from bodily sensual desires and would make him closer to angelic and spiritual virtues. - Pondering about the above-mentioned explanation would reveal that, since Allah (the Glorious, the Exalted), has invited us for His benevolence, any sort of talk, action, and behavior which would make us farther away from divine presence, would be indicative of negligence on our part, and would not be complimentary to that. Therefore, from these considerations we should not like and approve it, because, sitting in this state upon the table of blessing of the One who has invited us and is knowledgeable about all our thinking, thoughts, and plans while He is caring about us and we are naive towards Him, He is remembering us while we are negligent towards Him, and He is looking towards us while we are turning our faces away from Him, of course, would be impolite and rude, and no wise person would tolerate such behavior from any of his friends.
However, on the other hand, His great devoted servants don't allow themselves to behave in this manner with their Lord, rather in every deed whether compulsory or forbidden, act in a manner which suits with their servitude and bondage as well as is decent enough for the Divinity and Splendour of their Lord, and those who show negligence in this path, and do not care about the rights of their bondage and the divinity of their creator are regarded by them as damned and destitute.
Ref: Spiritual journey of the Mystics
Physical advantages of fasting
The learned scholars of moral ethics have described numerous advantages for hunger, some of them will be mentioned here as follows:
- One of the effect of less eating is purity of heart and insight, because, over-eating and fullness creates a state similar to drunkenness within a human being which slows down his sense of perception, reducing his power of quick grasping, thus, ultimately resulting in his heart's blindness. Opposite to that, hunger results in the mind becoming sharp, bestows comprehension upon conscience, thus, making the heart readied for enlightenment. In this regard the following tradition has been narrated from the Holy Prophet [s]:
"Whoever keeps his stomach hungry his thinking culminates to the highest level, thus, making his reflections stronger." - The other effects of less eating are humility, hospitality, self-breaking, earthiness, and freedom from arrogance, egotism, and haughtiness, because these are the by-products of transgression, rebellion, and ill-servitude towards Allah (the Glorious, the Exalted). The one who frees himself from these calamities through hunger will also make himself readied for humility, obedience, and surrender before the Lord.
- The other effects of less eating are lowering of intensity of sensual passions and other such motivations which invite a human being towards sinning and other deviations. As we know in most of the cases sins and transgressions are committed as a result of passionate talks and other sensual motivations, therefore, controlling these passions through hunger might free us from getting entrapped into many dangerous situations.
- Another effect of less eating is less sleeping, we know that oversleeping is one of the most important factor of wasting of our age which is the precious sum at our disposal for our hereafter's affairs. But hunger reduces sleep, thus, providing opportunities for night vigil, the source of all blessings and bounties, and helps a human being in worshipping and supplications which is the ladder for his attaining the most desirable spiritual station (Maqam-e-Mahmud).
- Another effect of less eating is the ease of worshipping rather servitude, because, the one who is used to less eating will save a lot of time which otherwise must have been spent for making arrangements, purchasing, cooking, consuming, and relieving, as well as time spent for medical treatment, since in many cases the sickness is the cause of over-eating. Therefore, he will utilize all this available time in worship and servitude; in addition to that he will free himself from the hardships of arranging good foods and medical treatments, which means that he will be having more free time as well as more ease and comfort.
- Another effect of less eating is the financial ability of a person to spend for charity, benevolence, pilgrimage, and other acts of worship which require expenses, because, a lot of expenses spent only for providing unnecessary food items or for medical treatment as a result of over-eating, could be utilized for the above-mentioned worships. The advantages described are so vast in scope that the faculty of reason is helpless to describe their profundities.
- Especially, the prime advantages are purity of heart, sharpness of mind and thinking, because, thinking is tantamount to ultimate result while our other actions and deeds are tantamount to preliminaries. Even thinking or meditating in itself is spiritual journey while the other actions and deeds constitute the preliminaries and background of this spiritual journey. It is in this background that the narration says:
"Meditating for even a single second is better than worshipping for seventy years."
Effects of Fasting and Hunger
Tolerance of hunger, the most obvious part of fasting, earns plenty of advantages for a devoted wayfarer journeying towards Allah's path from the point of view of enlightenment and knowledge of Allah (the Glorious, the Exalted), as well as his advancement in attaining spiritual perfection. This has been emphasized in plenty of narrations, and therefore it would be appropriate to quote first an example and later on to discuss about its wisdom. The Holy Prophet [s] has narrated:
"Engage yourself in self-struggle (Jihad-e-Nafs) through the means of hunger and thirst, whose reward is equivalent to the reward of those who participated in the armed struggle for Allah's sake. There is nothing more superior before Allah's sight than tolerating hunger and thirst during fasting."
Also said:
"The one who tolerates more hunger as well as ponders deeply about Allah as compared to others, will be assigned higher Exalted positions before their Lord on the Day of Judgement."
Also, he said to Asma:
"O' Asma! If you may act in a manner that when the angel of death approaches you, he should find you hungry and thirsty. If you do it you will attain the most Exalted spiritual position, will join the ranks of prophets, will make the angels happy, and will earn the divine salutations for yourself."
And said:
"Keep your stomachs hungry and thirsty, and make your bodies used to hardships, perhaps your hearts will then have a chance of seeing Allah's glory."
Also, in the narration of Prophet's heavenly journey (Me'raj) the following have been narrated:
"O' Ahmad! Do you comprehend the outcome of fasting? 'No.' Replied the Holy Prophet [s]. 'The outcome of fasting is less eating and less talking.' Replied Allah, then explained the outcome of silence and less speaking as follows:
'The result of silence is wisdom; the result of wisdom is enlightenment; the result of enlightenment is certainty; and when a person attains the Exalted spiritual position of certainty, then he does not care how does he start his day, whether with ease or hardship, and tragedy or comfort. Such is the state of those who have attained the position of content, and whoever attains this position acquires three inseparable characteristics: thanks (shukr) not contaminated with ignorance, invocation (dhikr) not mixed with forgetfulness and love not mixed with the love of others.'
'Whoever loves Me in this manner does not intermingle the love of others with My friendship; I too love him and make others to love him; would make his heart's eyes opened, so that he could witness My Splendour and Majesty; would not deprive him from the knowledge and enlightenment bestowed by Me upon others; in the midst of night's darkness as well as during the brightness of the day would whisper and communicate with him, so that he becomes disgusted with other's company; would have him listen to My speech as well as the speech of My angels; My secrets which I keep hidden from others would become manifested upon him.
'Would saturate his wisdom with My enlightenment (ma'refat) and would sit Myself in place of his wisdom; would make the pang of death and its hardships easier for him so that he would enter Paradise with ease and comfort. When the angel of death would descend upon him would speak to him:
Welcome! Welcome! Welcome! Allah is anxiously waiting for you.'
The narration continues:
At this point Allah would speak to him: 'This is My Paradise, make yourself at home, and this is My neighbourhood in which you would be dwelling forever.' Then the soul would say: 'O' my Lord! You have introduced Yourself to me and after identifying You I became detached with Your entire creation. By Your Splendour and Majesty I swear that in order to earn Your pleasure if I have to be slaughtered seventy times with extreme suffering and torture, even then Your consent would have been the most dearest and desirable thing for me.'
At this point Allah would speak to him: 'I swear with My Splendour and Majesty that from now on there will never be any veil between Me and you, that you may see Me whenever you desire so; that is the way I treat my friends.'"
Ref: Spiritual journey of mystics
"Engage yourself in self-struggle (Jihad-e-Nafs) through the means of hunger and thirst, whose reward is equivalent to the reward of those who participated in the armed struggle for Allah's sake. There is nothing more superior before Allah's sight than tolerating hunger and thirst during fasting."
Also said:
"The one who tolerates more hunger as well as ponders deeply about Allah as compared to others, will be assigned higher Exalted positions before their Lord on the Day of Judgement."
Also, he said to Asma:
"O' Asma! If you may act in a manner that when the angel of death approaches you, he should find you hungry and thirsty. If you do it you will attain the most Exalted spiritual position, will join the ranks of prophets, will make the angels happy, and will earn the divine salutations for yourself."
And said:
"Keep your stomachs hungry and thirsty, and make your bodies used to hardships, perhaps your hearts will then have a chance of seeing Allah's glory."
Also, in the narration of Prophet's heavenly journey (Me'raj) the following have been narrated:
"O' Ahmad! Do you comprehend the outcome of fasting? 'No.' Replied the Holy Prophet [s]. 'The outcome of fasting is less eating and less talking.' Replied Allah, then explained the outcome of silence and less speaking as follows:
'The result of silence is wisdom; the result of wisdom is enlightenment; the result of enlightenment is certainty; and when a person attains the Exalted spiritual position of certainty, then he does not care how does he start his day, whether with ease or hardship, and tragedy or comfort. Such is the state of those who have attained the position of content, and whoever attains this position acquires three inseparable characteristics: thanks (shukr) not contaminated with ignorance, invocation (dhikr) not mixed with forgetfulness and love not mixed with the love of others.'
'Whoever loves Me in this manner does not intermingle the love of others with My friendship; I too love him and make others to love him; would make his heart's eyes opened, so that he could witness My Splendour and Majesty; would not deprive him from the knowledge and enlightenment bestowed by Me upon others; in the midst of night's darkness as well as during the brightness of the day would whisper and communicate with him, so that he becomes disgusted with other's company; would have him listen to My speech as well as the speech of My angels; My secrets which I keep hidden from others would become manifested upon him.
'Would saturate his wisdom with My enlightenment (ma'refat) and would sit Myself in place of his wisdom; would make the pang of death and its hardships easier for him so that he would enter Paradise with ease and comfort. When the angel of death would descend upon him would speak to him:
Welcome! Welcome! Welcome! Allah is anxiously waiting for you.'
The narration continues:
At this point Allah would speak to him: 'This is My Paradise, make yourself at home, and this is My neighbourhood in which you would be dwelling forever.' Then the soul would say: 'O' my Lord! You have introduced Yourself to me and after identifying You I became detached with Your entire creation. By Your Splendour and Majesty I swear that in order to earn Your pleasure if I have to be slaughtered seventy times with extreme suffering and torture, even then Your consent would have been the most dearest and desirable thing for me.'
At this point Allah would speak to him: 'I swear with My Splendour and Majesty that from now on there will never be any veil between Me and you, that you may see Me whenever you desire so; that is the way I treat my friends.'"
Ref: Spiritual journey of mystics
13th may 2008 ziyarate
ws,
alhamdulillah... ziyarate was good. with every year, going for ziyarate is becoming more n more easier n comfortable for ppl coming from all corners of d world.
Mashad, Iran - Imam Reza (a.s) shrine still under heavy comstructions. the main entrace gate, opp to gate 8 which leads to hotel khorasan (khorasan street) n other surrounding hotels had been brought by d haram n will soon be part of d huge courtyard. inside of d shrine needs some serious repairs as well. doing ziyarate at d zari is still a struggle, espcially for d old n children.
Qum, Iran - as beautiful as ever.
Najaf, Iraq - city still recovering. Imam Ali (a.s) shrine - d most simpliest of all d shrines i have visited. for a minute u r sadden by d sight.... the Ameer of d world n d hereafter n his shrine in such a state... but thn dats Maula Ali, who always lived a simple life.... n dat simplicity captures ur heart.
wadi-us-salam - mostly damaged.
Kufa, Iraq - masjid-e-kufa, masjid-e-Sahla - in its simple close to original form. although house of imam ali has been beautified n lost its original charm.
masjid-e-hannana and mazar of hazrat Kumail - is closed for construction..
Hazrat Hurr - shrine is being comtructed over his grave. open for ziyarate.
Sons of Hazrat Muslim - Shrine under contruction. open for ziyarate.
Karbala, Iraq - alhamduillah beautiful shrines of Imam Hussain (a.s) n Hazrat Abbas (a.s). developed city. well maintained. very tight security.
Kazmain, Iraq - very very tight security... but easier to visit for ziyarate.
Iraq is very muuch safe n peaceful at d this time for visiting, although very tight security n through checking at every km. didnt have much trouble at d borders either. looks like within next 10years, iraq will be quite developed n a beautiful country inshallah. lots of contruction work at every mazar, it wont be long before we can fly direct into iraq n do d ziyarates to our hearts content, inshallah.
alhamdulillah... ziyarate was good. with every year, going for ziyarate is becoming more n more easier n comfortable for ppl coming from all corners of d world.
Mashad, Iran - Imam Reza (a.s) shrine still under heavy comstructions. the main entrace gate, opp to gate 8 which leads to hotel khorasan (khorasan street) n other surrounding hotels had been brought by d haram n will soon be part of d huge courtyard. inside of d shrine needs some serious repairs as well. doing ziyarate at d zari is still a struggle, espcially for d old n children.
Qum, Iran - as beautiful as ever.
Najaf, Iraq - city still recovering. Imam Ali (a.s) shrine - d most simpliest of all d shrines i have visited. for a minute u r sadden by d sight.... the Ameer of d world n d hereafter n his shrine in such a state... but thn dats Maula Ali, who always lived a simple life.... n dat simplicity captures ur heart.
wadi-us-salam - mostly damaged.
Kufa, Iraq - masjid-e-kufa, masjid-e-Sahla - in its simple close to original form. although house of imam ali has been beautified n lost its original charm.
masjid-e-hannana and mazar of hazrat Kumail - is closed for construction..
Hazrat Hurr - shrine is being comtructed over his grave. open for ziyarate.
Sons of Hazrat Muslim - Shrine under contruction. open for ziyarate.
Karbala, Iraq - alhamduillah beautiful shrines of Imam Hussain (a.s) n Hazrat Abbas (a.s). developed city. well maintained. very tight security.
Kazmain, Iraq - very very tight security... but easier to visit for ziyarate.
Iraq is very muuch safe n peaceful at d this time for visiting, although very tight security n through checking at every km. didnt have much trouble at d borders either. looks like within next 10years, iraq will be quite developed n a beautiful country inshallah. lots of contruction work at every mazar, it wont be long before we can fly direct into iraq n do d ziyarates to our hearts content, inshallah.
Sunday, September 14, 2008
Merits of reciting Surah Ankabut, Rum and Dukhan
(i) Sura Ankabut: when recited with understanding brings about an increase in faith and sincerity in actions.
These two effects of the sura have an impact on a believers life and help make him/her steadfast on the path of Allah (swt) as this sura mainly talks about:
§ The trials of a believer and the distinguishing factors of a hypocrite, in difficult times the real believer can be separated from the hypocrites.
§ Narrations of the previous prophets and the opposition faced by them so as to inspire the believers to face troubles and obstacles in the way of Allah (swt)
§ Oneness of Allah (swt) and the signs of Allah in HIS creation.
(ii) Sura Rum: One of the important topics discussed in this sura is the PROOF OF THE CREATOR present in the many wonders of creation of Allah.
The wisdom behind the systems and the power and mercy of Allah which is so evident everywhere.
§ This sura INVITES one to ponder over these signs, to gain a firm and undoubtful Faith in the Creator.
§ It ends describing the fate of such skeptics on the day of judgment and warns
Believers to be affected by them in the world.
(iii) Sura Dukhan: It derives its name from verse 10 which warns of a clearly visible smoke descending on the unbelievers, some commentators
believe it refers to the smoke which envelop the world before the day of judgment. (one of the signs before the advent of Imam Mahdi (atfs).
In the first 6 ayah of the sura, an indirect reference is made to the night of laylatul Qadr and its blessings.
It ends with a mention of the Qur’an as a reminder for the people.
These two effects of the sura have an impact on a believers life and help make him/her steadfast on the path of Allah (swt) as this sura mainly talks about:
§ The trials of a believer and the distinguishing factors of a hypocrite, in difficult times the real believer can be separated from the hypocrites.
§ Narrations of the previous prophets and the opposition faced by them so as to inspire the believers to face troubles and obstacles in the way of Allah (swt)
§ Oneness of Allah (swt) and the signs of Allah in HIS creation.
(ii) Sura Rum: One of the important topics discussed in this sura is the PROOF OF THE CREATOR present in the many wonders of creation of Allah.
The wisdom behind the systems and the power and mercy of Allah which is so evident everywhere.
§ This sura INVITES one to ponder over these signs, to gain a firm and undoubtful Faith in the Creator.
§ It ends describing the fate of such skeptics on the day of judgment and warns
Believers to be affected by them in the world.
(iii) Sura Dukhan: It derives its name from verse 10 which warns of a clearly visible smoke descending on the unbelievers, some commentators
believe it refers to the smoke which envelop the world before the day of judgment. (one of the signs before the advent of Imam Mahdi (atfs).
In the first 6 ayah of the sura, an indirect reference is made to the night of laylatul Qadr and its blessings.
It ends with a mention of the Qur’an as a reminder for the people.
Call it 'Mahe Ramdhan'
It has been narrated from the Commander of the Faithful Imam 'Ali [a] that:
"Don't say Ramadhan because, you don't know what Ramadhan is. Whoever says so must pay charity and must offer an atonement fast, instead of saying Ramadhan, say the way Allah has called it the Month of Ramadhan."
"Don't say Ramadhan because, you don't know what Ramadhan is. Whoever says so must pay charity and must offer an atonement fast, instead of saying Ramadhan, say the way Allah has called it the Month of Ramadhan."
Ref: Spiritual Journey of the Mystics
Reward of a fasting person who is abused but responds: I am fasting; peace be upon you
Imam Jafar as-Sadiq (a.s) narrates from his father that the Holy Prophet (saw) said, "There is no man fasts and is abused and in response he says: I am fasting, peace be upon you, but that the Lord, The Blessed and The High says to His angels: 'My slave took refuge with his fast from this person, you save him from My fire and make him enter My paradise'."
- Sawaabul A'amaal
Sometimes Worship Leads the Worshipper to the Fire (Of Hell)
Abu Basir has narrated from Imam Ja'far as-Sadiq (a.s.) that he said, "On the Day of Judgement a person would be brought forward. He had performed namaz in his life. He would be told that you have prayed but your intention had been to show-off, so that people may appreciate your worship. This person would be cast into the fire. Then a reciter of the Quran would be brought. He would be told, 'at the time of reciting the Quran, your intention had been to exhibit your sweet voice so that people may appreciate your tone.' This one shall also be tossed into the fire. The third person to be presented shall be one who had died a martyr in Jihad. He would be told that, 'Your intention while fighting was to make a show-off your strength and valour." He shall also be led towards the fire. The fourth person had been a charitable man. He would be told, 'your intention in giving charity was that people may call you generous.' Then he would also be led towards Hell.
(Layali Akhbaar).
Numerous traditions confirm that the Riyakaar person is a Mushrik. This is sufficient for the believing and the thoughtful people.
(Layali Akhbaar).
Numerous traditions confirm that the Riyakaar person is a Mushrik. This is sufficient for the believing and the thoughtful people.
Friday, September 12, 2008
The Deceitful Person Deceives Himself Alone
Someone enquired from the Holy Prophet (s.a.w.s.) as to how could salvation be attained on the Day of Judgement? He replied, "It could only be possible if one does not deceive Allah. Certainly if anyone tries to deceive Allah he is himself deceived by Allah (i.e. he is repaid for his deceit) and Allah takes away belief from him. If he possesses reason he should know that in trying to deceive Allah, he is only deceiving himself."
"How can Allah be deceived and defrauded?" a person asked. The Prophet (s.a.w.s.) continued, "The person fulfills all his religious obligations but his aim is to please someone other than Allah. Fear Allah and restrain from 'Riyah'. On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles, 'O Kafir, O Sinful, O Crafty one, O Loser, your deeds are nullified and the reward of your deeds is lost. Today you have no worth whatsoever. Go and seek the reward of your deeds from those, to please whom you performed your acts.' (Muhajjatul Baidha, Behaarul Anwaar)
"How can Allah be deceived and defrauded?" a person asked. The Prophet (s.a.w.s.) continued, "The person fulfills all his religious obligations but his aim is to please someone other than Allah. Fear Allah and restrain from 'Riyah'. On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles, 'O Kafir, O Sinful, O Crafty one, O Loser, your deeds are nullified and the reward of your deeds is lost. Today you have no worth whatsoever. Go and seek the reward of your deeds from those, to please whom you performed your acts.' (Muhajjatul Baidha, Behaarul Anwaar)
Outward Piety (Riyah) is the Lesser Shirk
The Holy Prophet (s.a.w.s.) said, "Certainly what I fear for you most is the lesser shirk."
Someone enquired, "O Prophet (s.a.w.s.), what is meant by lesser shirk?" He replied, "It is Riyah when Allah would reward His creatures for their deeds on the Day of Judgement He would address those who committed Riyah thus, 'you approach those, to please whom you had performed all the deeds in the world. And obtain your rewards for your deeds from them.' (Behaarul Anwaar).
Is it possible to receive rewards from them? Absolutely not!
Ref: Greater Sins Vol.1
Someone enquired, "O Prophet (s.a.w.s.), what is meant by lesser shirk?" He replied, "It is Riyah when Allah would reward His creatures for their deeds on the Day of Judgement He would address those who committed Riyah thus, 'you approach those, to please whom you had performed all the deeds in the world. And obtain your rewards for your deeds from them.' (Behaarul Anwaar).
Is it possible to receive rewards from them? Absolutely not!
Ref: Greater Sins Vol.1
One Who "Shows-Off" is a Mushrik
It is concluded from the authentic traditions that one who tries to show-off in religious matters is a mushrik and a hypocrite. He is inevitably condemned to Divine punishment. It is one and the same whether his show-off concerns the obligatory acts or the recommended acts.
Similarly he may simply exhibit outward piety or his aim may be to acquire honour and respect among the people. Even if he has a dual aim (of showing off and fulfilling his obligation) his act is classified as shirk.
A few Quranic verses are quoted for the benefit of the readers:
1) "Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. Wavering between that (and this), (belonging) neither to these nor to those." (Surah Nisa 4:142)
2) "So woe to the praying ones, who are unmindful of their prayers, who do (good) to be seen." (Surah Maoon 107:4-6)
Similarly he may simply exhibit outward piety or his aim may be to acquire honour and respect among the people. Even if he has a dual aim (of showing off and fulfilling his obligation) his act is classified as shirk.
A few Quranic verses are quoted for the benefit of the readers:
1) "Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. Wavering between that (and this), (belonging) neither to these nor to those." (Surah Nisa 4:142)
2) "So woe to the praying ones, who are unmindful of their prayers, who do (good) to be seen." (Surah Maoon 107:4-6)
Spiritual Food
These examples inform us that Allāh’s (SwT) special invitation does not always concern material satisfaction. The food that Allāh (SwT) serves in the aforementioned specific invitations are spiritual. In fact in some traditions the word ‘ta’ām’[39] is translated as spiritual food. Consider the following:
In chapter ‘Abasa [80:24], Almighty Allāh says:
)فَلْيَنْظُرِ الإِنْسَانُ إِلـى طَعَامِهِ (
“Then let man look at his food.”[40]
Under this holy verse, the Shi’ite exegete Sayyid Hāshim Bahrānī, in his Tafsīr al-Burhān quotes a tradition narrated by Thiqat al-Islam al-Kulaynī in al-Kāfi [v.1, p.39, tr..8] from Imām al-Sādiq (‘a) as follows:
Zayd al-Shahhām asks Imām (‘a) what “man’s food” stands for in the verse above. The Imām (‘a) responds saying:
عِلْمُهُ الَّذِي يأْخُذُهُ عَمَّنْ يَأْخُذُهُ.
“It refers to the knowledge that he acquires, and its source.”
The Holy Prophet (s) is reported to have said:
أَبِيتُ عِنْدَ رَبِّي، يُطْعِمُنِي وَيَسْـقِيـنِي.
“I spend the night near my Lord, and He feeds me and quenches my thirst.”
Commenting on this prophetic tradition, Sayyid ‘Alī Khān al-Madanī in his magnum opus, Riyād al-Sālikīn says:
ومعلوم أنّ طعامه (صلّى اللّه عليه وآله) عند ربّه ليس من جنس أطعمة الحيوانات اللحميّة، ولا شرابه من جنس هذه الأشربة، وإنّما المراد طعام العلم وشراب المعرفة.
“And it is known that the Prophet’s food near his Lord is not of the kind of animal food, nor is his drink like the drinks that we see before us. Indeed what is meant here is only the ta’ām (food) of knowledge and the sharāb (drink) of gnosis (ma’rifah).[41]”
‘Allāmah Majlisī also, commenting on this tradition says in his Oceans of Lights:
....ولا شك أن ذلك الشراب ليس إلا عبارة عن المعرفة و المحبة والإستنارة بأنوار عالم الغيب...
“…and undoubtedly that drink is nothing but Divine gnosis, love, and seeking illumination through the lights of the hidden realm…[42]”
The infinitive noun ‘shurb’ also, which is commonly translated as ‘drinking’ does not literally mean ‘to drink’. Drinking is only a material extension of ‘shurb’- which literally denotes “to convey to one’s inside”[43] be that by drinking[44] or otherwise.
The Holy Qur’ān for example, uses shurb for the polytheists who inclined to the worship of a cow after Prophet Mūsā (‘a) went to be the special guest of Allāh (SwT), in the following way:
)وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ (
“…and their hearts had been imbued with [the love of] the Calf, due to their faithlessness.”[45]
Observe that the word ‘ushribū’ is employed which does not connote any kind of material intake of drink.
Imām al-Sajjād (‘a) in his supplication against Satan says:
أَللٌّهُمَّ وَ أَشْرِبْ قُلُوبَنَا إِنْكَارَ عَمَلِهِ وَالْطُفْ لَنَا فِي نَقْضِ حِيَلِهِ.
“O Allāh, saturate our hearts with the rejection of his works and be gentle to us by destroying his stratagems![46]”
And in his supplication of ‘Arafah he (‘a) says:
وَأَشْرِبْ قَلْبِي عِنْدَ ذُهُولِ الْعُقُولِ طَاعَتَكَ.
“Drench my heart with Your obedience when intellects are distracted…[47]”
And Imām ‘Alī (‘a) is reported to have said:
إِنَّ لِلٌّهِ تَعَالـى شَرَابًا لأَوْلِيَائِهِ إِذَا شَرِبُوا (مِنْهُ) سَكِرُوا، وَإِذَا سَكِرُوا طَرِبُوا، وَإِذَا طَرِبُوا طَابُوا، وَإِذَا طَابُوا ذَابُوا، وَإِذَا ذَابُوا خَلَصُوا، وَإِذَا خَلَصُوا طَلَبُوا، وَإِذَا طَلَبُوا وَجَدُوا، وَإِذَا وَجَدُوا وَصَلُوا، وَإِذَا وَصَلُوا اتَّصَلُوا، وَإِذَا اتَّصَلُوا لاَ فَرْقَ بَيْنَهُمْ وَبَيْنَ حَبِيـبِهِمْ.
“Indeed Allāh has a wine for His friends, which if they drink, they get intoxicated, and when they get intoxicated, they get overjoyed, and when they get overjoyed they get pleasant, and when they get pleasant, they melt down, and when they melt down, they get pure, and when they get pure, they seek, and when they seek, they find, and when they find they reach, and when they reach, they unite, and when they unite there is no difference between them and their lover.[48]"
Ref: A short Treatise on Divine Invitation
Notes:
[39] The verb ta‘ima literally stands for ‘he tasted’.
[40] Holy Qur’ān, 80:124.
[41] Riyād al-Sālikīn, vol. 1, pg. 280.
[42] Bihā r al-Anwār, vol. 6, pg. 208.
[43] al-Tahqīq fī Kalimāt al-Qur’ān al-Karīm, vol. 6, pg. 30.
[44] EW Lane, EW Lane Arabic-English Lexicon, see under the root word shīn rā bā.
[45] Holy Qur’ān, 2:93.
[46] Imām al-Sajjād (‘a), Sahīfat al-Sajjādiyyah (Eng. Edition), sup. 17, pg. 63.
[47] Imām al-Sajjād (‘a), Sahīfat al-Sajjādiyyah (Eng. Edition), sup. 47, pg. 185.
[48] This tradition has been narrated by many authorities in mysticism such as Mullā Hādī Sabzawārī in his Sharh al-Asmā’ (pg. 534), Ayatullāh Hasan Zadeh Amulī in his Nūr ‘alā Nūr (pg. 89), Mawlā Narāqī in his Jāmi‘ al-Sa‘ādāt (vol. 3, pg. 152).
In chapter ‘Abasa [80:24], Almighty Allāh says:
)فَلْيَنْظُرِ الإِنْسَانُ إِلـى طَعَامِهِ (
“Then let man look at his food.”[40]
Under this holy verse, the Shi’ite exegete Sayyid Hāshim Bahrānī, in his Tafsīr al-Burhān quotes a tradition narrated by Thiqat al-Islam al-Kulaynī in al-Kāfi [v.1, p.39, tr..8] from Imām al-Sādiq (‘a) as follows:
Zayd al-Shahhām asks Imām (‘a) what “man’s food” stands for in the verse above. The Imām (‘a) responds saying:
عِلْمُهُ الَّذِي يأْخُذُهُ عَمَّنْ يَأْخُذُهُ.
“It refers to the knowledge that he acquires, and its source.”
The Holy Prophet (s) is reported to have said:
أَبِيتُ عِنْدَ رَبِّي، يُطْعِمُنِي وَيَسْـقِيـنِي.
“I spend the night near my Lord, and He feeds me and quenches my thirst.”
Commenting on this prophetic tradition, Sayyid ‘Alī Khān al-Madanī in his magnum opus, Riyād al-Sālikīn says:
ومعلوم أنّ طعامه (صلّى اللّه عليه وآله) عند ربّه ليس من جنس أطعمة الحيوانات اللحميّة، ولا شرابه من جنس هذه الأشربة، وإنّما المراد طعام العلم وشراب المعرفة.
“And it is known that the Prophet’s food near his Lord is not of the kind of animal food, nor is his drink like the drinks that we see before us. Indeed what is meant here is only the ta’ām (food) of knowledge and the sharāb (drink) of gnosis (ma’rifah).[41]”
‘Allāmah Majlisī also, commenting on this tradition says in his Oceans of Lights:
....ولا شك أن ذلك الشراب ليس إلا عبارة عن المعرفة و المحبة والإستنارة بأنوار عالم الغيب...
“…and undoubtedly that drink is nothing but Divine gnosis, love, and seeking illumination through the lights of the hidden realm…[42]”
The infinitive noun ‘shurb’ also, which is commonly translated as ‘drinking’ does not literally mean ‘to drink’. Drinking is only a material extension of ‘shurb’- which literally denotes “to convey to one’s inside”[43] be that by drinking[44] or otherwise.
The Holy Qur’ān for example, uses shurb for the polytheists who inclined to the worship of a cow after Prophet Mūsā (‘a) went to be the special guest of Allāh (SwT), in the following way:
)وَأُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ (
“…and their hearts had been imbued with [the love of] the Calf, due to their faithlessness.”[45]
Observe that the word ‘ushribū’ is employed which does not connote any kind of material intake of drink.
Imām al-Sajjād (‘a) in his supplication against Satan says:
أَللٌّهُمَّ وَ أَشْرِبْ قُلُوبَنَا إِنْكَارَ عَمَلِهِ وَالْطُفْ لَنَا فِي نَقْضِ حِيَلِهِ.
“O Allāh, saturate our hearts with the rejection of his works and be gentle to us by destroying his stratagems![46]”
And in his supplication of ‘Arafah he (‘a) says:
وَأَشْرِبْ قَلْبِي عِنْدَ ذُهُولِ الْعُقُولِ طَاعَتَكَ.
“Drench my heart with Your obedience when intellects are distracted…[47]”
And Imām ‘Alī (‘a) is reported to have said:
إِنَّ لِلٌّهِ تَعَالـى شَرَابًا لأَوْلِيَائِهِ إِذَا شَرِبُوا (مِنْهُ) سَكِرُوا، وَإِذَا سَكِرُوا طَرِبُوا، وَإِذَا طَرِبُوا طَابُوا، وَإِذَا طَابُوا ذَابُوا، وَإِذَا ذَابُوا خَلَصُوا، وَإِذَا خَلَصُوا طَلَبُوا، وَإِذَا طَلَبُوا وَجَدُوا، وَإِذَا وَجَدُوا وَصَلُوا، وَإِذَا وَصَلُوا اتَّصَلُوا، وَإِذَا اتَّصَلُوا لاَ فَرْقَ بَيْنَهُمْ وَبَيْنَ حَبِيـبِهِمْ.
“Indeed Allāh has a wine for His friends, which if they drink, they get intoxicated, and when they get intoxicated, they get overjoyed, and when they get overjoyed they get pleasant, and when they get pleasant, they melt down, and when they melt down, they get pure, and when they get pure, they seek, and when they seek, they find, and when they find they reach, and when they reach, they unite, and when they unite there is no difference between them and their lover.[48]"
Ref: A short Treatise on Divine Invitation
Notes:
[39] The verb ta‘ima literally stands for ‘he tasted’.
[40] Holy Qur’ān, 80:124.
[41] Riyād al-Sālikīn, vol. 1, pg. 280.
[42] Bihā r al-Anwār, vol. 6, pg. 208.
[43] al-Tahqīq fī Kalimāt al-Qur’ān al-Karīm, vol. 6, pg. 30.
[44] EW Lane, EW Lane Arabic-English Lexicon, see under the root word shīn rā bā.
[45] Holy Qur’ān, 2:93.
[46] Imām al-Sajjād (‘a), Sahīfat al-Sajjādiyyah (Eng. Edition), sup. 17, pg. 63.
[47] Imām al-Sajjād (‘a), Sahīfat al-Sajjādiyyah (Eng. Edition), sup. 47, pg. 185.
[48] This tradition has been narrated by many authorities in mysticism such as Mullā Hādī Sabzawārī in his Sharh al-Asmā’ (pg. 534), Ayatullāh Hasan Zadeh Amulī in his Nūr ‘alā Nūr (pg. 89), Mawlā Narāqī in his Jāmi‘ al-Sa‘ādāt (vol. 3, pg. 152).
On being an obedient servant of Allāh (SwT)
The Holy month of Ramadān is a month of becoming ‘Abdullāh (an obedient servant of Allāh (SwT)). It is a month of adopting the etiquette of Allāh (SwT) in the language of tradition or adopting the Divine Color in the language of the Holy Qur’ān. The Holy Qur’ān says:
)صِبْغَةَ اللٌّهِ وَمَنْ أَحْسَنُ مِنَ اللٌّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدُونَ (
“Allāh’s Color; and whose color is more pleasant than Allāh’s; and He alone do we worship.[55]”
And the Holy Prophet (s) is reported to have said:
تَخَلَّقُوا بِأَخْلاَقِ اللٌّهِ.
“Adopt the etiquette of Allāh.[56]”
In fact one of the wonderful supplications taught to us by Imām Bāqir al-‘Ulūm (‘a) is Du’a al-Mubāhilah, in which what we seek are the Beautiful Attributes of Allāh.
‘Allāmah Tabā’tabā’ī, the mentor of leading contemporary authorities in ‘irfān, would highly emphasize on reading this du‘ā, ‘for,’ he would say, ‘there is no mention of Paradisal men or women in it.’ Observe the following verses of this radiant supplication:
أَللٌّهُمَّ إِنِّي أَسْأَلُكَ مِنْ بَهَائِكَ بِأَبْهَاهُ وَكُلُّ بَهَائِكَ بَهِيٌّ… أَللٌّهُمَّ إِنِّي أَسْأَلُكَ مِنْ عَظَمَتِكَ بِأَعْظَمِهَا وَكُلُّ عَظَمَتِكَ عَظِيمَةٌ، أللٌّهُمَّ إِنِّي أَسْأَلُكَ بِعَظَمَتِكَ كُلِّهَا…
“O Allāh I seek from You the kind of Your Brilliance (bahā’ikā) which is the Most Brilliant, and every Brilliance of Yours is Very Brilliant; O Allāh I ask You by Your Brilliance in its entirety….O Allāh I seek from You the kind of Your Greatness which is the Greatest, and every Greatness of Yours is very Great; O Allāh I ask You by Your Greatness in its entirety…”[57]
Ref: A short treatise on Divine invitation
Notes:
[55] Holy Qur’ān, 2:138.
[56] Sharh Du‘ā’ al-Sabāh, pg. 87.
[57] Mafātīh al-Jinān, pg. 184.
)صِبْغَةَ اللٌّهِ وَمَنْ أَحْسَنُ مِنَ اللٌّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدُونَ (
“Allāh’s Color; and whose color is more pleasant than Allāh’s; and He alone do we worship.[55]”
And the Holy Prophet (s) is reported to have said:
تَخَلَّقُوا بِأَخْلاَقِ اللٌّهِ.
“Adopt the etiquette of Allāh.[56]”
In fact one of the wonderful supplications taught to us by Imām Bāqir al-‘Ulūm (‘a) is Du’a al-Mubāhilah, in which what we seek are the Beautiful Attributes of Allāh.
‘Allāmah Tabā’tabā’ī, the mentor of leading contemporary authorities in ‘irfān, would highly emphasize on reading this du‘ā, ‘for,’ he would say, ‘there is no mention of Paradisal men or women in it.’ Observe the following verses of this radiant supplication:
أَللٌّهُمَّ إِنِّي أَسْأَلُكَ مِنْ بَهَائِكَ بِأَبْهَاهُ وَكُلُّ بَهَائِكَ بَهِيٌّ… أَللٌّهُمَّ إِنِّي أَسْأَلُكَ مِنْ عَظَمَتِكَ بِأَعْظَمِهَا وَكُلُّ عَظَمَتِكَ عَظِيمَةٌ، أللٌّهُمَّ إِنِّي أَسْأَلُكَ بِعَظَمَتِكَ كُلِّهَا…
“O Allāh I seek from You the kind of Your Brilliance (bahā’ikā) which is the Most Brilliant, and every Brilliance of Yours is Very Brilliant; O Allāh I ask You by Your Brilliance in its entirety….O Allāh I seek from You the kind of Your Greatness which is the Greatest, and every Greatness of Yours is very Great; O Allāh I ask You by Your Greatness in its entirety…”[57]
Ref: A short treatise on Divine invitation
Notes:
[55] Holy Qur’ān, 2:138.
[56] Sharh Du‘ā’ al-Sabāh, pg. 87.
[57] Mafātīh al-Jinān, pg. 184.
Seven Excellences of Mahe Ramazan Fasting
The Holy Prophet (peace be upon him and his progeny) has stated: There is no Mu'min, who fasts for a day in the month of Ramazan with the intention of attaining its rewards, except that Allah, The Exalted, grants him seven excellences:
1. The forbidden food that had entered into his body melts away.
2. He moves closer to the Mercy of Allah, The Exalted.
3. Allah expiates his sins.
4. Allah reduces for him the agony of death.
5. Allah protects him from the hunger and thirst of the Day of Judgment.
6. He is granted pardon from the fire (of Hell).
7. Allah provides him the good and pleasant food of Paradise.
Mustadrak al-Wasaail al-Shia'h, vol. 7, pg. 395
1. The forbidden food that had entered into his body melts away.
2. He moves closer to the Mercy of Allah, The Exalted.
3. Allah expiates his sins.
4. Allah reduces for him the agony of death.
5. Allah protects him from the hunger and thirst of the Day of Judgment.
6. He is granted pardon from the fire (of Hell).
7. Allah provides him the good and pleasant food of Paradise.
Mustadrak al-Wasaail al-Shia'h, vol. 7, pg. 395
Dua' of a Fasting Muslim at Iftar
Once Moosa (AS) asked Allah: O Allah! You have granted me the honor and privilege of talking to You directly. Have You given this privilege to any other person?
Allah replied: During the last period I am going to send an ummah, who will be the Ummah of Mohammed (SAW). With dry lips, parched tongues, emaciated body with eyes sunken deep into their sockets, with livers dry and stomachs suffering the pangs of hunger, they will call out to Me (in dua) they will be much much closer to Me than you O Moosa! While you speak to Me there are 70000 veils between you and Me but at the time of iftaar there will not be a single veil between Me and the fasting Ummah of Mohammed (SAW). O Moosa I have taken upon Myself the responsibility that at the time of iftaar I will never refuse the dua of a fasting person!
Allah replied: During the last period I am going to send an ummah, who will be the Ummah of Mohammed (SAW). With dry lips, parched tongues, emaciated body with eyes sunken deep into their sockets, with livers dry and stomachs suffering the pangs of hunger, they will call out to Me (in dua) they will be much much closer to Me than you O Moosa! While you speak to Me there are 70000 veils between you and Me but at the time of iftaar there will not be a single veil between Me and the fasting Ummah of Mohammed (SAW). O Moosa I have taken upon Myself the responsibility that at the time of iftaar I will never refuse the dua of a fasting person!
The Specific Fast
The specific fast is a more meaningful fast. In this level, not only does the fasting one refrain from those things that he must avoid during the general fast, but he also ensures that every member of his body fasts. In fact, some traditions consider this fast as the fast[74] anticipated from the believers. Observe the following narratives:
1. The Holy Prophet (s) is reported to have said:
رُبَّ صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الْجُوْعُ وَالْعَطَشُ، وَرُبَّ قَائِمٍ حَظُّهُ مِنْ قِيَامِهِ السَّهَرُ.
“How often is the share of one who fasts, [nothing save] hunger and thirst, and how often is the share of one who stands in prayer [nothing but mere] vigil.[75]”
2. Imām ‘Alī (‘a) is reported to have said:
أَلصِّيَامُ إِجْـتِنَابُ الْمَحَارِمِِ كَمَا يَمْـتَنِعُ الرَّجُلُ مِنَ الطَّعَامِ وَالشَّرَابِ.
“Fasting is to abstain from forbidden acts the way a man refrains from food and drink.[76]”
3. Hadrat Fātimah Zahrā’ (‘a) is reported to have said:
مَا يَصْنَعُ الصَّائِمُ بِصِيَامِهِ إِذَا لَمْ يَصُنْ لِسَانَهُ وَسَمْعَهُ وَبَصَرَهُ وَجَوَارِحَهُ؟
“What should the fasting one do with his fast if he did not protect his tongue, hearing, sight and members of his body?[77]”
4. Muhammad bin ‘Ajlān reports from Imām al-Sādiq (‘a):
لَيْسَ الصِّـيَامُ مِنَ الطَّعَامِ وَالشَّرَابِ أَنْ لاََ يَأْكُلَ الإِنْسَانُ وَلاَ يَشْرَبَ فَقَطْ، وَلٌكِن إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَبَصَرُكَ وَلِسَانُكَ وَبَطْنُكَ وَفَرْجُكَ، وَاحْفَظْ يَدَكَ وَفَرْجَكَ وَأَكْثِرِ السُّكُوْتَ إِلاَّ مِنْ خَيْرٍ، وَارْفِقْ بِخَادِمِك.
“Fasting from food and drink does not merely mean that the human being should not eat or drink; rather when you fast, then your ears, eyes, tongue, stomach, and private parts must [also] fast; and safeguard your hand and private parts and observe silence most of the time save from what is good to say; and be kind to your servant.[78]”
5. Imām Zayn al-’Abidīn (‘a) in his prayer on the arrival of the holy month of Ramadān humbly prays:
أَللٌّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَأَلْهِمْنَا مَعْرِفَةَ فَضْلِهِ وَإِجْلاَلَ حُرْمَتِهِ، وَالتَّحَفُّظَ مِمَّا حَظَرْتَ فِيهِ، وَأَعِنَّا عَلـى صِيَامِهِ بِكَفِّ الْجَوَارِحِ عَنْ مَعَاصِيكَ، وَاسْتِعْمَالِهَا فِيهِ بِمَا يُرْضِيكَ، حَتّى لاَ نُصْغِيَ بِأَسْمَاعِنَا إِلـى لَغْوٍ، وَلاَ نُسْرِعَ بِأَبْصَارِنَا إِلـى لَهْوٍ، وَحَتَّى لاَ نَبْسُطَ أَيْدِيَنَا إِلـى مَحْظُورٍ، وَلاَ نَخْطُوَ بِأَقْدَامِنَا إِلـى مَحْجُورٍ، وَحَتَّى لاَ تَعِيَ بُطُونُـنَا إِلاَّ مَا أَحْلَلْتَ، وَلاَ تَنْطِقَ أَلْسِنَتُنَا إِلاَّ بِمَا مَثَّلْتَ، وَلاَ نَتَكَلَّفَ إِلاَّ مَا يُدْنِي مِنْ ثَوَابِكَ، وَلاَ نَتَعَاطَى إِلاَّ الَّذِي يَقِي مِنْ عِقَابِكَ، ثُمَّ خَلِّصْ ذٌلِكَ كُلَّهُ مِنْ رِئَاءِ الْمُرَائِينَ، وَسُمْعَةِ الْمُسْمِعِينَ، لاَ نُشْرِكُ فِيهِ أَحَداً دُونَكَ، وَلاَ نَبْـتَغِي فِيهِ مُرَاداً سِوَاكَ.
“O Allāh, bless Muhammad and his Household; inspire us with knowledge of its excellence, veneration of its inviolability, and caution against what You have forbidden within it, and help us to fast in it by our restraining our limbs from acts of disobedience toward You and our employing them in that which pleases You, so that we lend not our ears to idle talk and hurry not with our eyes to diversion, we stretch not our hands toward the forbidden and stride not with our feet toward the prohibited, our bellies hold only what You have made lawful and our tongues speak only what You have exemplified, we undertake nothing but what brings close to Your reward and pursue nothing but what protects from Your punishment! Then rid all of that from the false show of the false ostentatious and the fame seeking of the fame seekers, lest we associate therein anything with You or seek therein any object of desire but You![79]"
Ref: A short Treatise on the Divine invitation
Notes:
[74] In terms of obligation, however, the Islamic Jurists unanimously consider the first fast to be sufficient. However, for those who worship Allāh (SwT) to attain His proximity such a fast would not avail them save being absolved from their obligation.
[75] al-Amālī, pg. 166.
[76] Ibid., vol. 39, pg. 294.
[77] Mustadrak al-Wasā’il, vol. 7, pg. 366.
[78] Wasā’il al-Shī‘ah, vol. 10, pg. 165 ..
[79] Imām al-Sajjād (‘a), al-Sahīfah al-Sajjādiyyah, sup. 44, pp. 143-144.
1. The Holy Prophet (s) is reported to have said:
رُبَّ صَائِمٍ حَظُّهُ مِنْ صِيَامِهِ الْجُوْعُ وَالْعَطَشُ، وَرُبَّ قَائِمٍ حَظُّهُ مِنْ قِيَامِهِ السَّهَرُ.
“How often is the share of one who fasts, [nothing save] hunger and thirst, and how often is the share of one who stands in prayer [nothing but mere] vigil.[75]”
2. Imām ‘Alī (‘a) is reported to have said:
أَلصِّيَامُ إِجْـتِنَابُ الْمَحَارِمِِ كَمَا يَمْـتَنِعُ الرَّجُلُ مِنَ الطَّعَامِ وَالشَّرَابِ.
“Fasting is to abstain from forbidden acts the way a man refrains from food and drink.[76]”
3. Hadrat Fātimah Zahrā’ (‘a) is reported to have said:
مَا يَصْنَعُ الصَّائِمُ بِصِيَامِهِ إِذَا لَمْ يَصُنْ لِسَانَهُ وَسَمْعَهُ وَبَصَرَهُ وَجَوَارِحَهُ؟
“What should the fasting one do with his fast if he did not protect his tongue, hearing, sight and members of his body?[77]”
4. Muhammad bin ‘Ajlān reports from Imām al-Sādiq (‘a):
لَيْسَ الصِّـيَامُ مِنَ الطَّعَامِ وَالشَّرَابِ أَنْ لاََ يَأْكُلَ الإِنْسَانُ وَلاَ يَشْرَبَ فَقَطْ، وَلٌكِن إِذَا صُمْتَ فَلْيَصُمْ سَمْعُكَ وَبَصَرُكَ وَلِسَانُكَ وَبَطْنُكَ وَفَرْجُكَ، وَاحْفَظْ يَدَكَ وَفَرْجَكَ وَأَكْثِرِ السُّكُوْتَ إِلاَّ مِنْ خَيْرٍ، وَارْفِقْ بِخَادِمِك.
“Fasting from food and drink does not merely mean that the human being should not eat or drink; rather when you fast, then your ears, eyes, tongue, stomach, and private parts must [also] fast; and safeguard your hand and private parts and observe silence most of the time save from what is good to say; and be kind to your servant.[78]”
5. Imām Zayn al-’Abidīn (‘a) in his prayer on the arrival of the holy month of Ramadān humbly prays:
أَللٌّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ، وَأَلْهِمْنَا مَعْرِفَةَ فَضْلِهِ وَإِجْلاَلَ حُرْمَتِهِ، وَالتَّحَفُّظَ مِمَّا حَظَرْتَ فِيهِ، وَأَعِنَّا عَلـى صِيَامِهِ بِكَفِّ الْجَوَارِحِ عَنْ مَعَاصِيكَ، وَاسْتِعْمَالِهَا فِيهِ بِمَا يُرْضِيكَ، حَتّى لاَ نُصْغِيَ بِأَسْمَاعِنَا إِلـى لَغْوٍ، وَلاَ نُسْرِعَ بِأَبْصَارِنَا إِلـى لَهْوٍ، وَحَتَّى لاَ نَبْسُطَ أَيْدِيَنَا إِلـى مَحْظُورٍ، وَلاَ نَخْطُوَ بِأَقْدَامِنَا إِلـى مَحْجُورٍ، وَحَتَّى لاَ تَعِيَ بُطُونُـنَا إِلاَّ مَا أَحْلَلْتَ، وَلاَ تَنْطِقَ أَلْسِنَتُنَا إِلاَّ بِمَا مَثَّلْتَ، وَلاَ نَتَكَلَّفَ إِلاَّ مَا يُدْنِي مِنْ ثَوَابِكَ، وَلاَ نَتَعَاطَى إِلاَّ الَّذِي يَقِي مِنْ عِقَابِكَ، ثُمَّ خَلِّصْ ذٌلِكَ كُلَّهُ مِنْ رِئَاءِ الْمُرَائِينَ، وَسُمْعَةِ الْمُسْمِعِينَ، لاَ نُشْرِكُ فِيهِ أَحَداً دُونَكَ، وَلاَ نَبْـتَغِي فِيهِ مُرَاداً سِوَاكَ.
“O Allāh, bless Muhammad and his Household; inspire us with knowledge of its excellence, veneration of its inviolability, and caution against what You have forbidden within it, and help us to fast in it by our restraining our limbs from acts of disobedience toward You and our employing them in that which pleases You, so that we lend not our ears to idle talk and hurry not with our eyes to diversion, we stretch not our hands toward the forbidden and stride not with our feet toward the prohibited, our bellies hold only what You have made lawful and our tongues speak only what You have exemplified, we undertake nothing but what brings close to Your reward and pursue nothing but what protects from Your punishment! Then rid all of that from the false show of the false ostentatious and the fame seeking of the fame seekers, lest we associate therein anything with You or seek therein any object of desire but You![79]"
Ref: A short Treatise on the Divine invitation
Notes:
[74] In terms of obligation, however, the Islamic Jurists unanimously consider the first fast to be sufficient. However, for those who worship Allāh (SwT) to attain His proximity such a fast would not avail them save being absolved from their obligation.
[75] al-Amālī, pg. 166.
[76] Ibid., vol. 39, pg. 294.
[77] Mustadrak al-Wasā’il, vol. 7, pg. 366.
[78] Wasā’il al-Shī‘ah, vol. 10, pg. 165 ..
[79] Imām al-Sajjād (‘a), al-Sahīfah al-Sajjādiyyah, sup. 44, pp. 143-144.
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The Most Specific Fast
The highest level of fasting is to disengage oneself from other than Allāh (SwT). Every thought, speech, action, etc. is solely for Allāh (SwT). The fasting one in this level ensures that not only does he observe the first two levels of fasting, but protects his heart from other than Allāh (SwT). Perhaps this noble dictum of Imām al-Sādiq (‘a) refers to this very station:
أَلْقَلْبُ حَرَمُ اللٌّهِ، فَلاََ تُسْكِنْ فِي حَرَمِ اللٌّهِ غَيْرَ اللٌّهِ.
“The heart is the sanctuary of Allāh; therefore do not make other than Allāh reside in the sanctuary of Allāh.[80]”
The result of such a fast is ‘the Paradise of Divine Encounter’[81] (Jannat al-Liqā’). If we ponder over the supplications of the Holy month of Ramadān and try to understand what kind of reception and banquet we can anticipate, we would realize that it is this level of fasting that we must struggle to attain.
Imām Khumaynī in one of his sermons to the seminarians in Najaf al-Ashraf says:
وأَنِرْ أَبْصَارَ قُلُوْبِنَا بِضِيَاءِ نَظَرِهَا إِلَيْكَ، حَتّى تَخْرِقَ أَبْصَارُ الْقُلُوبِ حُجُبَ النُّورِ فَتَصِلَ إِلـى مَعْدَنِ الْعَظَمَة. ضيافة اللّه همان «معدن عظمت» است. خداوند تبارك و تعالى براي ورود به معدن نور و عظمت از بندگانش دعوت فرموده است.
“And enlighten the eyes of our hearts with the light of Your vision, until the vision of the hearts tears through the curtains of light and reaches the Source of Greatness (ma’din al-’azamah).’[82]
The banquet of Allāh (SwT) is that very “source of greatness.” God, the Blessed and Exalted, has invited His servants to enter the source of light and greatness.”[83]
He also says:
و جزاي چنين روزهاي خداست چنانكه فرموده است: أَلصَّوْمُ لِي وأَنَا أَجْزِي بِهِ. چيز ديگر نمي تواند پاداش چنين روزهاي باشد. جنات نعيم در مقابل روزه او بىارزش بوده نمي تواند پاداش آن به حساب آيد. ولى اگر بنا باشد كه انسان به اسم روزه دهان را از مطعومات ببندد و به غيبت مردم باز كند و شبهاي ماه مبارک رمضان، كه مجالس شب نشينى گرم و داير بوده وقت و فرصت بيشتری است، با غيبت، تهمت و اهانت به مسلمانان به سحر انجامد، چيزي عايد او نمي شود و اثري بر آن مترتب نمیگردد.
“The reward of such a fast is God, as He has stated: “The fast is for Me and I am its reward.”[84] Nothing else could be the reward of such a fast. The Gardens of Blessings would not count as a worthy reward for such a fast. If a man takes fasting to mean closing his mouth to food but opening it for backbiting, and he engages in backbiting until sahar in the warm and friendly company in the nights when there is opportunity and time, such fasting will be of no benefit and have no effect…”[85]
Elsewhere he also says:
در اين ماه شريف، كه به مهمانسراي الهي دعوت شدهايد، اگر به حق تعالى معرفت پيدا نكرديد يا معرفت شما زيادتر نشد، بدانيد در ضيافة اللّه درست وارد نشديد و حق ضيافت را به جا نياورديد...
“In this noble month, in which you have been invited to the divine banquet, if you do not gain insight (ma’rifah) about God the Almighty nor insight into yourself, it means that you have not properly participated in the feast of Allāh and failed to observe the etiquette of the feast...[86]”
Therefore our aspirations should be high, and we should struggle to attain the position which would enable us enter the Divine Feast. In the supplication of Abū Hamzah al-Thumāli, which Imām al-Sajjād (‘a) taught to his noble companion, we are taught to pray in the following way:
...وَلَدَيْكَ أَرْجُوْ ضِيَافَتِي...
“…And I aspire to be a guest near You…”[87]
Notice ‘to be a guest near Allāh’ is quite different from being just an ordinary guest. In the above verse we seek that kind of insight and knowledge that is obtained ladā Allāh - in the neighborhood of Allāh; In simpler terms, we are not just after any kind of knowledge, but that which is Divinely inspired, which is also known as al-‘ilm al-ladunnī and is, according to the Qur’ān, a product of piety; it is not a knowledge acquired from a human tutor.
It is, using the words of the Holy Prophet (s) ‘a light that Allāh infuses in the heart of whosoever He wishes to guide.’[88] This is the kind of knowledge, say some exegetes of the Qur’ān, that the following verse speaks about:
)وَاتَّقُوا اللٌّهَ وَيُعَلِّمُكُمُ اللٌّهُ وَاللٌّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (
“Be God-wary and God shall teach you, and God has knowledge of all things.”[89]
And the path towards achieving taqwā, as clearly specified in the Holy Qur’ān, is siyām (fasting). The Holy Qur’ān says:
)يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَـتَّقُونَ (
“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may attain taqwā.”[90]
Hence, ‘fasting’ is a factor that can refine the spirit of the human being so much that he can qualify to be taught directly by Allāh (SwT).
Some supplications teach us to ask Almighty Allāh to be hosted in ‘paradise’ in this month. In one of the supplications recommended during sahar time of the nights of the Holy month of Ramadān, we ask Almighty Allāh for Paradise:
وَقَدْ أَوْجَبْتَ لِكُلِّ ضَيْفٍ قِرىً، وَأَنَا ضَيْفُكَ، فَاجْعَلْ قِرَايَ اللَّيْلَةَ الْجَنَّةَ، يَا وَهَّابَ الْجَنَّةِ، يَا وَهَّابَ الْمَغْفِرَةِ، وَ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِكَ...
“…And very you have made obligatory for every guest to be entertained; and I am Your guest; therefore make my banquet tonight to be ‘Paradise’, O the Bestower of Paradise, O Bestower of forgiveness, and there is no strength nor any power save by You…”[91]
It is possible that the reason why this supplication was followed by the two sublime names of Allāh - ‘Yā Wahhāb al-Jannah’ and ‘Yā Wahhāb al-maghfirah’ was to ask Allāh (SwT) for Paradise, and thus, necessarily also ask Him for relief from the Hell Fire, which enables one to enter Paradise. In other words, we are trying to seek the same ‘qirā’ (meal served to the guest) that we seek in holy precincts of Ka’bah during the seventh round of our circumambulation around the Ka’bah. We are taught to say:
أَللٌّهُمَّ الْـبَيْتُ بَيْـتُكَ، وَالْعَبْدُ عَبْدُكَ، وَهٌذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ، أَللٌّهُمَّ اِنِّي حَلَلْتُ بِفِنَائِكَ، فَاجْعَلْ قِرَايَ مَغْفِرَتَكَ...
“O Allāh, the house is Your house; and this servant is You servant; and this is where one who seeks Your Refuge from Hellfire stands; O Allāh, surely I have stopped at Your courtyard; therefore make my banquet to be Your forgiveness.”[92]
In fact there is clear mention of seeking salvation from the Hell Fire in many supplications that we are taught to read in the Holy month of Ramadān. In the famous du‘ā that most of us recite after every prayer, we say:
يَا عَلِيُّ يَا عَظِيمُ يَا غَفُورُ يَا رَحِيمُ...مُنَّ عَليَّ بِفِكَاكِ رَقَبَتِي مِنَ النَّارِ...
“O Exalted One, O All-Great, O All Forgiving, O All-Merciful….bless me with freedom from the Hell Fire.”[93]
And during the ā‘māl of laylat al-qadr we are taught to open the Holy Qur’ān and say:
...وَفِيهِ اسْمُكَ الأَكْبَرُ، وَأَسْمَآؤُكَ الْحُسْنَى، وَمَا يُخَافُ وَيُرْجَى، أَنْ تَجْعَلَنِي مِنْ عُتَقَائِكَ مِنَ النَّارِ...
“…and in it is Your Great Name and Your Most Beautiful Names and that which should be feared and hoped for, that you make me from those whom you have freed from Hell Fire…”[94]
Another very important point to bear in mind is that since these supplications were from infallible masters, the Paradise sought is not that which the laity like the author aspire, but levels beyond.
The mystics have classified Paradise into different levels, the highest of which is Jannat al-liqā’ (Paradise of meeting the Lord). And this is what a true believer’s delight is in. The following prophetic tradition alludes to this verity:
لِلصَّائِمِ فَرْحَتَانِ؛ فَرْحَةٌ عِنْدَ إِفْطَارِهِ، وَ فَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ.
“For the one fasting there are two joys: joy when breaking his fast, and joy when he meets His Lord.”[95]
Ref: A short Treatise on Divine invitation
Notes:
[80] Bihā r al-Anwār, vol. 70, pg. 25.
[81] Some scholastic theologians being ignorant of the truth of meeting Allāh have resorted to different fruitless interpretations. Ayatullāh Maliki Tabrīzī in his treatise on Meeting Allāh (Risāleye Liqā’ullāh) criticizes them, saying: “One who tries to understand with a mind free from foreign ambiguities that penetrate the heart, and looks at these different expressions would be convinced that the meaning of meeting God is not encountering His reward, examples of which are ‘entering Paradise’, ‘eating apples’, ‘sharing the company of heavenly damsels’, etc. How is this meaning related to such expressions? If one can attribute the word liqā’ to a meaning of remote relevance, what should he do with regard to the other words [used to indicate the encounter of God]? For example, how should he translate the phrase ‘looking at God’s countenance’? How should we interpret the statement ‘wa alhiqnī binūrika’l abhaj’ (and attach me to your most delightful light)? Can we say that the statement ‘And enlighten the eyes of our hearts with the light of their looking at You’ means ‘to eat pears?
[82] This is a reference to a part of the well-known whispered supplication of Sha‘bān called Munājāt Sha‘bāniyyah. See Mafātīh al-Jinān, pg. 158.
[83] Jihād-e-Akbar, pg. 45.
[84] It should be noted that this dictum is translated in two different ways. From the context of Imām’s speech, it is apparent that he reads the dictum as ‘wa ana ujzā bihi’ (I am its reward) unlike when it is read as ‘wa anā ajzī bihi’ (and I grant its reward). Other divine scholars such as Mullā Hādī Sabzawārī in his Asrār al-Hikam and Ustād Shujā’ī in his Maqālāt [vol. 3, pg. 127] have translated this dictum is a similar manner. Nevertheless, both the meanings are correct.
[85] Jihād-e-Akbar, pg. 44.
[86] Jihād-e-Akbar, pg. 39.
[87] Mafātīh al-Jinān, pg. 194.
[88] al-Mahajjat al-Baydā’, vol. 5, pg. 45.
[89] Holy Qur’ān, 2:282.
[90] Holy Qur’ān, 2:283.
[91] Mafātīh al-Jinān, pg. 201.
[92] al-Mahajjat al-Baydā’, vol. 2, pg. 171.
[93] Mafātīh al-Jinān, pg. 176.
[94] Mafātīh al-Jinān, pg. 225.
[95] al-Mahajjat al-Baydā’, vol. 2, pg. 122.
أَلْقَلْبُ حَرَمُ اللٌّهِ، فَلاََ تُسْكِنْ فِي حَرَمِ اللٌّهِ غَيْرَ اللٌّهِ.
“The heart is the sanctuary of Allāh; therefore do not make other than Allāh reside in the sanctuary of Allāh.[80]”
The result of such a fast is ‘the Paradise of Divine Encounter’[81] (Jannat al-Liqā’). If we ponder over the supplications of the Holy month of Ramadān and try to understand what kind of reception and banquet we can anticipate, we would realize that it is this level of fasting that we must struggle to attain.
Imām Khumaynī in one of his sermons to the seminarians in Najaf al-Ashraf says:
وأَنِرْ أَبْصَارَ قُلُوْبِنَا بِضِيَاءِ نَظَرِهَا إِلَيْكَ، حَتّى تَخْرِقَ أَبْصَارُ الْقُلُوبِ حُجُبَ النُّورِ فَتَصِلَ إِلـى مَعْدَنِ الْعَظَمَة. ضيافة اللّه همان «معدن عظمت» است. خداوند تبارك و تعالى براي ورود به معدن نور و عظمت از بندگانش دعوت فرموده است.
“And enlighten the eyes of our hearts with the light of Your vision, until the vision of the hearts tears through the curtains of light and reaches the Source of Greatness (ma’din al-’azamah).’[82]
The banquet of Allāh (SwT) is that very “source of greatness.” God, the Blessed and Exalted, has invited His servants to enter the source of light and greatness.”[83]
He also says:
و جزاي چنين روزهاي خداست چنانكه فرموده است: أَلصَّوْمُ لِي وأَنَا أَجْزِي بِهِ. چيز ديگر نمي تواند پاداش چنين روزهاي باشد. جنات نعيم در مقابل روزه او بىارزش بوده نمي تواند پاداش آن به حساب آيد. ولى اگر بنا باشد كه انسان به اسم روزه دهان را از مطعومات ببندد و به غيبت مردم باز كند و شبهاي ماه مبارک رمضان، كه مجالس شب نشينى گرم و داير بوده وقت و فرصت بيشتری است، با غيبت، تهمت و اهانت به مسلمانان به سحر انجامد، چيزي عايد او نمي شود و اثري بر آن مترتب نمیگردد.
“The reward of such a fast is God, as He has stated: “The fast is for Me and I am its reward.”[84] Nothing else could be the reward of such a fast. The Gardens of Blessings would not count as a worthy reward for such a fast. If a man takes fasting to mean closing his mouth to food but opening it for backbiting, and he engages in backbiting until sahar in the warm and friendly company in the nights when there is opportunity and time, such fasting will be of no benefit and have no effect…”[85]
Elsewhere he also says:
در اين ماه شريف، كه به مهمانسراي الهي دعوت شدهايد، اگر به حق تعالى معرفت پيدا نكرديد يا معرفت شما زيادتر نشد، بدانيد در ضيافة اللّه درست وارد نشديد و حق ضيافت را به جا نياورديد...
“In this noble month, in which you have been invited to the divine banquet, if you do not gain insight (ma’rifah) about God the Almighty nor insight into yourself, it means that you have not properly participated in the feast of Allāh and failed to observe the etiquette of the feast...[86]”
Therefore our aspirations should be high, and we should struggle to attain the position which would enable us enter the Divine Feast. In the supplication of Abū Hamzah al-Thumāli, which Imām al-Sajjād (‘a) taught to his noble companion, we are taught to pray in the following way:
...وَلَدَيْكَ أَرْجُوْ ضِيَافَتِي...
“…And I aspire to be a guest near You…”[87]
Notice ‘to be a guest near Allāh’ is quite different from being just an ordinary guest. In the above verse we seek that kind of insight and knowledge that is obtained ladā Allāh - in the neighborhood of Allāh; In simpler terms, we are not just after any kind of knowledge, but that which is Divinely inspired, which is also known as al-‘ilm al-ladunnī and is, according to the Qur’ān, a product of piety; it is not a knowledge acquired from a human tutor.
It is, using the words of the Holy Prophet (s) ‘a light that Allāh infuses in the heart of whosoever He wishes to guide.’[88] This is the kind of knowledge, say some exegetes of the Qur’ān, that the following verse speaks about:
)وَاتَّقُوا اللٌّهَ وَيُعَلِّمُكُمُ اللٌّهُ وَاللٌّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (
“Be God-wary and God shall teach you, and God has knowledge of all things.”[89]
And the path towards achieving taqwā, as clearly specified in the Holy Qur’ān, is siyām (fasting). The Holy Qur’ān says:
)يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَـتَّقُونَ (
“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may attain taqwā.”[90]
Hence, ‘fasting’ is a factor that can refine the spirit of the human being so much that he can qualify to be taught directly by Allāh (SwT).
Some supplications teach us to ask Almighty Allāh to be hosted in ‘paradise’ in this month. In one of the supplications recommended during sahar time of the nights of the Holy month of Ramadān, we ask Almighty Allāh for Paradise:
وَقَدْ أَوْجَبْتَ لِكُلِّ ضَيْفٍ قِرىً، وَأَنَا ضَيْفُكَ، فَاجْعَلْ قِرَايَ اللَّيْلَةَ الْجَنَّةَ، يَا وَهَّابَ الْجَنَّةِ، يَا وَهَّابَ الْمَغْفِرَةِ، وَ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِكَ...
“…And very you have made obligatory for every guest to be entertained; and I am Your guest; therefore make my banquet tonight to be ‘Paradise’, O the Bestower of Paradise, O Bestower of forgiveness, and there is no strength nor any power save by You…”[91]
It is possible that the reason why this supplication was followed by the two sublime names of Allāh - ‘Yā Wahhāb al-Jannah’ and ‘Yā Wahhāb al-maghfirah’ was to ask Allāh (SwT) for Paradise, and thus, necessarily also ask Him for relief from the Hell Fire, which enables one to enter Paradise. In other words, we are trying to seek the same ‘qirā’ (meal served to the guest) that we seek in holy precincts of Ka’bah during the seventh round of our circumambulation around the Ka’bah. We are taught to say:
أَللٌّهُمَّ الْـبَيْتُ بَيْـتُكَ، وَالْعَبْدُ عَبْدُكَ، وَهٌذَا مَقَامُ الْعَائِذِ بِكَ مِنَ النَّارِ، أَللٌّهُمَّ اِنِّي حَلَلْتُ بِفِنَائِكَ، فَاجْعَلْ قِرَايَ مَغْفِرَتَكَ...
“O Allāh, the house is Your house; and this servant is You servant; and this is where one who seeks Your Refuge from Hellfire stands; O Allāh, surely I have stopped at Your courtyard; therefore make my banquet to be Your forgiveness.”[92]
In fact there is clear mention of seeking salvation from the Hell Fire in many supplications that we are taught to read in the Holy month of Ramadān. In the famous du‘ā that most of us recite after every prayer, we say:
يَا عَلِيُّ يَا عَظِيمُ يَا غَفُورُ يَا رَحِيمُ...مُنَّ عَليَّ بِفِكَاكِ رَقَبَتِي مِنَ النَّارِ...
“O Exalted One, O All-Great, O All Forgiving, O All-Merciful….bless me with freedom from the Hell Fire.”[93]
And during the ā‘māl of laylat al-qadr we are taught to open the Holy Qur’ān and say:
...وَفِيهِ اسْمُكَ الأَكْبَرُ، وَأَسْمَآؤُكَ الْحُسْنَى، وَمَا يُخَافُ وَيُرْجَى، أَنْ تَجْعَلَنِي مِنْ عُتَقَائِكَ مِنَ النَّارِ...
“…and in it is Your Great Name and Your Most Beautiful Names and that which should be feared and hoped for, that you make me from those whom you have freed from Hell Fire…”[94]
Another very important point to bear in mind is that since these supplications were from infallible masters, the Paradise sought is not that which the laity like the author aspire, but levels beyond.
The mystics have classified Paradise into different levels, the highest of which is Jannat al-liqā’ (Paradise of meeting the Lord). And this is what a true believer’s delight is in. The following prophetic tradition alludes to this verity:
لِلصَّائِمِ فَرْحَتَانِ؛ فَرْحَةٌ عِنْدَ إِفْطَارِهِ، وَ فَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ.
“For the one fasting there are two joys: joy when breaking his fast, and joy when he meets His Lord.”[95]
Ref: A short Treatise on Divine invitation
Notes:
[80] Bihā r al-Anwār, vol. 70, pg. 25.
[81] Some scholastic theologians being ignorant of the truth of meeting Allāh have resorted to different fruitless interpretations. Ayatullāh Maliki Tabrīzī in his treatise on Meeting Allāh (Risāleye Liqā’ullāh) criticizes them, saying: “One who tries to understand with a mind free from foreign ambiguities that penetrate the heart, and looks at these different expressions would be convinced that the meaning of meeting God is not encountering His reward, examples of which are ‘entering Paradise’, ‘eating apples’, ‘sharing the company of heavenly damsels’, etc. How is this meaning related to such expressions? If one can attribute the word liqā’ to a meaning of remote relevance, what should he do with regard to the other words [used to indicate the encounter of God]? For example, how should he translate the phrase ‘looking at God’s countenance’? How should we interpret the statement ‘wa alhiqnī binūrika’l abhaj’ (and attach me to your most delightful light)? Can we say that the statement ‘And enlighten the eyes of our hearts with the light of their looking at You’ means ‘to eat pears?
[82] This is a reference to a part of the well-known whispered supplication of Sha‘bān called Munājāt Sha‘bāniyyah. See Mafātīh al-Jinān, pg. 158.
[83] Jihād-e-Akbar, pg. 45.
[84] It should be noted that this dictum is translated in two different ways. From the context of Imām’s speech, it is apparent that he reads the dictum as ‘wa ana ujzā bihi’ (I am its reward) unlike when it is read as ‘wa anā ajzī bihi’ (and I grant its reward). Other divine scholars such as Mullā Hādī Sabzawārī in his Asrār al-Hikam and Ustād Shujā’ī in his Maqālāt [vol. 3, pg. 127] have translated this dictum is a similar manner. Nevertheless, both the meanings are correct.
[85] Jihād-e-Akbar, pg. 44.
[86] Jihād-e-Akbar, pg. 39.
[87] Mafātīh al-Jinān, pg. 194.
[88] al-Mahajjat al-Baydā’, vol. 5, pg. 45.
[89] Holy Qur’ān, 2:282.
[90] Holy Qur’ān, 2:283.
[91] Mafātīh al-Jinān, pg. 201.
[92] al-Mahajjat al-Baydā’, vol. 2, pg. 171.
[93] Mafātīh al-Jinān, pg. 176.
[94] Mafātīh al-Jinān, pg. 225.
[95] al-Mahajjat al-Baydā’, vol. 2, pg. 122.
Napping while fasting
Imam Musa Kazim (a.s) says, "Take a nap in forenoon; for Allah (SwT) provides food and water to the fasting person in his sleep."
Ref: Sawaabul A'amaal
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