Obstacles in Qur'an's Understanding

The reciter of the Holy Qur'an in order to have more and better understanding of its objectives in addition to above-mentioned deliberations should also endeavour to remove the obstacles which prevent its understanding. Otherwise, not only would they not be benefited from its recital, on the contrary might suffer even losses. Some of the obstacles which might prevent Qur'an's understanding may be listed as follows:

It has been said that extreme precaution about the grammar and too much emphasis that all the words should be pronounced correctly with precision is something which closes the path of deliberation and pondering which is a means of understanding Qur'anic objectives, thus, preventing the reciter from discovering the aims of the holy scripture.

Some of the abject and low characteristics and filthy habits which results in heart's blackening also make the mind and conscience incompetent to comprehend Qur'anic meanings and objectives. This point has been mentioned in the following verse of the Holy Qur'an:

"Thus doth Allah print on every arrogant, disdainful heart."

- Holy Qur'an (15:35).

It means that Allah (the Glorious, the Exalted), has sealed the hearts of tyrants and arrogant people who look upon others in a degrading manner, and therefore, the path of understanding the realities has been closed for them. Or, in verses of the Holy Qur'an it has been emphasized that comprehension and realization of realities belong especially for those who restrain themselves from sins, and trust in Allah (the Glorious, the Exalted). Yes! Just like the rust makes a mirror dark and unusable, similarly such sins make the heart rusted and thus, unable to comprehend the realities.

To consider fallacies as true religion and to take position on the basis of that prejudice, and rejecting everything as null and void except his own false belief also closes the path of Qur'anic comprehension. Because very often it might happen that during Qur'anic recitation, some of its realities may be manifested for the reciter, thus, the truth becoming apparent for him, but he did not accept it, because, of its being in contradiction with his imaginations and beliefs. Or, he may interpret and explain them in a manner whereby these manifestation will become harmonious with his fallacies. Such individuals too would remain unable to discover the Qur'anic realities except that they should clean themselves from those fallacies.

Limiting the meanings and aims of the Holy Qur'an to their apparent and exoteric interpretation and treating their commentary (tafsir) and esoteric meanings (tawil) as false also closes the path of Qur'anic understanding and comprehension, thus, making him deprived from the blessing of discovering the truth.

The one who wants to discover the grandeur and reality of the Holy Qur'an should read it with deliberations as well as should keep himself distant from the obstacles which prevent him from comprehension of its realities. In proportion to his spiritual perfection and attainment of higher sublime positions, the Qur'anic realities and divine learning will become manifested upon him; his soul would be able to quench his thirst from the drink poured by the Glorious Cup, thus, becoming intoxicated with the joy of attaining spiritual contemplation (shahud).

It is at this injuncture that his heart would accept various reflections of Qur'anic verses in accordance with their meanings and intentions, and each verse in proportion to his desires and understanding will produce a special joy and ecstasy within his heart. Because in that situation he would feel that every Qur'anic verse has been revealed for his condition, especially for him and addressed to him. It is from this consideration that during recital of Qur'anic verses in accordance with their meanings and realities, each verse will produce different states in his heart like joy, grief, fear, hope, trust, obedience, consent, and Monotheism (towhid) etc.

And those conditions will initiate a relevant response such as, to seek forgiveness, admittance of guilt, repentance, supplication, thanks, praise, and recital of 'Allah is Great', or 'There is no god but Allah,' at the completion of each verse. For example, when he will be overtaken by fear, he would not find himself in a position to request from Allah (the Glorious, the Exalted), the rewards and eternal blessings which have been promised in the Qur'anic verses for His righteous servants, instead he would complain about his own calamity and misfortune by seeking refuge in Allah (the Glorious, the Exalted).

While at other times, when the state of hope will overtake him, with a heart saturated with an ardent desire and curiosity, he will beseech Allah (the Glorious, the Exalted), to bestow upon him the exalted spiritual stations, especially reserved for His most favourite righteous gnostics, whereby he could enjoy their enlightened company.

Yes! If the above stages took control of him with perfection (i.e. without least doubt about Allah's bounties and blessings of revelation), it would become clearly manifested upon him and would ascend him to such higher sublime spiritual limits, that in the recital of Qur'anic verses, he would realize and would be able to see, through the heart's esoteric eyes that Allah is speaking to him with love and compassion, and invites and whispers to him with affection.

Here his condition would resemble that of someone who is standing in the presence of an elderly personality in a state mixed with shame and humility hearing his words with sincerity and complete devotion. In case, if he thanked this great blessing with sincerity and accepted the breezing of this breeze in a manner, it deserves to be, then Allah (the Glorious, the Exalted), too would increase His goodness and affection for him, thus, ascending him higher and higher towards exalted spiritual stations, so that he would be able to contemplate spiritually the writer in writings; the speaker in speech; the characteristics in sentences; and facts and realities in phrases. In this background Sheikh Saduq (R.A.) in his (Towhid)[22] has narrated a tradition from Imam al-Sadiq [a] as follows:

"Allah has manifested himself to his servants through His words but they do not see him."

Here it is that he will forget himself, his Qur'anic recital, all other affairs, and will concentrate all his energy and endeavours to see the Speaker - the Speaker who has revealed Himself to him through His words. (I pray to Allah by all pious, immaculate, and near ones to bestow upon us such an exalted spiritual station.)

What is Prayer, and What it Ought to Be?

The literary meanings of phrase prayer means requesting in a humble manner. A little pondering about this definition would reveal:

Because the reality of prayer is requesting and beseeching - an act of the heart and that is internal - therefore, a prayer which does not come out from the heart or in other words from a negligent heart in reality, is not a prayer.

Because prayer is a request in a state of need with humility and is not like other requests or demands; therefore, a prayer or request which is not accompanied by need and humility too will be far away from the reality of prayer.

Since the request and pleading inevitably should be accompanied by hope, it must be understood that hope is an essential part of a prayer; therefore, a prayer which is not accompanied by hope or is accompanied by hopelessness will not be regarded as real prayer.

Since for acceptance of prayer and fulfilment of wants one may trust only someone Who knows about our genuine wants as well possesses the power of their being materialized, therefore, the supplicant must have firm faith in the knowledge and power of Allah (the Glorious, the Exalted), to whom he is beseeching for fulfilment of his own needs through prayer; a firm faith about His knowledge and wisdom as regard to his needs; as well as His absolute power and authority to grant them.

Since humility and humbleness in front of elderly personalities differ in accordance with their status, i.e. it may be that what is considered as humility and humbleness in front of a certain respectful personality may not be regarded sufficient in front of a very great respectable personality. And since Allah (the Glorious, the Exalted), happens to be Greater than all the great personalities, therefore, one should do his utmost to show his humility and humbleness in front of Him. Because requesting and pleading before such a Magnanimous and Glorious Lord without his permission and consent would be impolite and stubbornness, which is in contradiction with obedience and humility.

Therefore, request from Him should not be without His permission; because of His Love and Benevolence towards His creatures, He had given us such a permission, and has asked us to present our requirements and needs at His threshold, and beseech Him for their grant as the Holy Qur'an says in the following verse:

"And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the supplicant when he cryeth unto Me. So let them hear My call and let them trust in Me."

- Holy Qur'an (2:186).

Since requesting or begging in reality couldn't be anything other than goodness and blessing for the supplicant, and because a human being does not comprehend his real good and bad correctly as Allah (the Glorious, the Exalted), says in the Holy Qur'an:

"Man prayeth for evil as he prayeth for good."

- Holy Qur'an (17:11)

i.e. as he strives for his good and blessing also endeavours for his bad and evil (in his imagination considering it as good) even though this goodness might be decorated with evil, as has been narrated in the book Misbah al-Shari'a as follows:

"There is nothing (to be asked) except Allah's nearness and countenance. It is up to the supplicant not to open his tongue except for good and welfare, and should not ask Allah anything other than goodness and blessing, and should never include harmful requests in his prayers. Secondly, if the prayer is not granted, he should never be disappointed and never be suspicious about Allah's promise: 'I answer the prayer of My servants' and should consider that whatever he has asked in his prayer unconsciously, might have been harmful and undesirable, because of this very consideration Allah has not granted it and instead has stored for him other blessings."

Secret of Non-acceptance of the Prayer of Righteous

I swear to my own soul that there exists mystery and secret in non-acceptance of at least some parts of the prayers of the righteous and impeccable ones, in spite of the fact that Allah (the Glorious, the Exalted), has himself promised that He will grant such prayers. Because Allah (the Glorious, the Exalted), possesses unlimited mercy and compassion towards His righteous servants, and this very infinite love and affection compels Him to keep them immune from whatever constitutes as bad and evil, even though in their own imaginations they regard it as something good and a blessing. The non-acceptance of their supplications and wants is due to divine expediency beyond our comprehension like the expediency of getting a child killed through Prophet Khidr [a] - the killing which apparently from the point of view of the parents was evil and bad, but in reality was blessing and goodness for them.

Now let us suppose that this mother and father because of their being unaware of tragic and harmful future happenings would have considered their son's remaining alive as something good and a blessing for themselves, and with this intention would have beseeched Allah (the Glorious, the Exalted), for their son's life. Then in that case would the granting of their prayer (with the intention of good and blessing) be - that their son remains alive and instead of being good and blessed makes them losers in both the worlds, or he better be killed so that the parent could be saved from loosing both the words, and instead of him another righteous son be awarded to them? It is obvious that acceptance of their prayer could be materialized only through the killing of their son.

Because a supplicant prays with the intention of achieving goodness, prosperity, and salvation through this means; in case he did not mention anything particular in his prayer and, wished for its grant, then it would be appropriate that he should consider his prosperity and welfare in whatever is granted by Allah (the Glorious, the Exalted). Now if He sees and is knowledgeable that whatever is being asked by a supplicant (unknowingly) would bring nothing except loss and calamity for him; then in that case the real grant of supplicant's prayer would be not to accept his prayer, instead to bestow upon him whatever is considered good and useful for him.

Non-acceptance of such prayer by Allah (the Glorious, the Exalted), are commonly practised among human beings, and very often it happens that someone would turn down the request of a dear one for the sake of prudence. For example, if a sick person mistakenly considers a fatal harmful drug as health-giving and begs his father to give him that medicine, and the father being knowledgeable of its fatal harmful effects, would then the father grant the son's request? Never. And, if he knowingly grants his son's request by giving him that fatal drug, then in that case wouldn't he be criticised by the wise people, and wouldn't it be said that the son requested a health-giving medicine and instead his father gave him a fatal drug?

Similar is the story of Allah (the Glorious, the Exalted), and his servant, sometimes it may happen that a servant through the means of his prayer asks something from Allah say wealth and property, because, he considers it something good for his wellbeing, but since Allah's vast and infinite wisdom which covers all do's and don'ts relevant to a servant's life affairs knows that wealth and property do not suit this servant; knows that increase of wealth for him even though he is not aware of it would result in his taking distance from truth and reality. Here it is that Allah (the Glorious, the Exalted), because, of his profound love and compassion towards his servant does not grant the servant's prayer and instead makes him deprived from the wealth and property asked by him in his prayer.

Because, if a servant seeks wealth and property through prayer from Allah (the Glorious, the Exalted), it is because of this reason that he regards it as a means of good and prosperity for himself, without being aware of the fact that his prosperity and welfare lies in his being poor and destitute instead of being rich and wealthy. And since Allah, (the Glorious, the Exalted), is knowledgeable about the fact that wealth and property is not the real grant of his prayer, i.e., to bestow upon a servant the blessings which are indeed required for his prosperity and eternal salvation. The real grant of prayer does not mean that Allah should bestow upon a servant whatever is desired by him - even though being aware of the fact - that unknowingly the servant has asked for a thing which would be harmful and disastrous for him. Or, in other words the grant of a servant's prayer could be explained as follows:

In cases where a servant prays for something which would bring good and prosperity for the servant, the grant of his prayer (by Allah) would mean to bestow upon him the desired things.

But whereby a servant unknowingly or in his imagination considering it good for his prosperity, while in reality it is harmful and disastrous for him asks something from Allah the grant of his prayer would be to not to grant his prayer, thus, making him deprived from his desired wants.

The above matter that - occasionally Allah (the Glorious, the Exalted), grants a supplicants prayer by non-acceptance of his request has been described in many traditions. Even it has been narrated in some of the traditions, that Allah (the Glorious, the Exalted), because of his love towards a servant, sometimes not only did not accept his prayer, instead due to His love, gets the servant occasionally involved into some minor sins, in order to keep him immune from greater sins like arrogance and self-conceit which would bring greater calamities upon the servant.

Therefore, whatever Allah (the Glorious, the Exalted), decides about a servant, without least doubt it would bring for him salvation and prosperity; whatever He does with a servant, even though apparently and over all may not appear in his favour, but relative to that person's affairs and characteristics, certainly means goodness and prosperity, and is executed in accordance with wisdom and prudence. Apart from that, Allah (the Glorious, the Exalted), bestows all sorts of favours and blessings which are useful for His righteous believers and are permitted by His wisdom and discretion, even though if they do not seek them in their prayers.

Being Hopeful towards Allah and Hopeless from Others

One of the etiquette of prayer is that the supplicant for granting of his prayer and fulfilment of his needs should put his trust only in Allah and should not look towards anyone except Him. This etiquette has been described in the following verse of the Holy Qur'an:

"And call on Him in fear and hope."

- Holy Qur'an (7:56).

And now let us refer to some of the Islamic traditions:

In the famous book of al-Kafi as well as in many authentic books the following tradition has been narrated from Imam al-Sadiq [a] who has quoted from his father who quoted from the Holy Prophet [s] that Allah has said to some of the prophets:

"I swear by My Majesty and Splendour that: whoever puts his hope in someone other than Me, I will cut off his hope, will dress him in the robe of disgrace and wretchedness, will deprive him from My nearness, will cut off communication with him and will hide his memory. Woe be upon him, who takes shelter in other than Me during difficulties, while the solution of difficulties rest with Me. Does he hope in others while I remain living and eternal? Does he go to the homes of human beings for solution of his problems while the gates of their houses remain closed? Does he leave the door of My house while its gate remains always open?

Was there anyone who trusted Me and was betrayed? The hopes of My servants are tied to Me, and I take care of their hopes. I have filled the sky with those who never get tired of My praise, and have ordered the angels never to close the door between Me and my servants. Does not, the one who faces the problem know that no one can solve it except with My permission? Why does not the servant approach Me for his needs, while I had already blessed him with favours without his asking for them?

Why does he not ask me instead of asking others? Does he imagine that in the beginning I bestow My favours upon the servant and will now deprive him after his request? Am I miser that My servants regard me as miserly? Do not the world and Hereafter belong to me? Are not mercy and benevolence My characteristics? Do not all the desires end with Me? Who has the power to terminate them?

"I swear with My Majesty and Splendour that if all the needs of all of the world's habitants are summed up, and if I bestow upon them in accordance to their wants, not even the equivalent to the weight of a tiny particle will be decreased from My kingdom. Whatever is bestowed by Me, how could be it susceptible to loss or reduction? How destitute and wretched is the one who is hopeless of My blessings? How helpless is the one who disobeys me, indulges into forbidden deeds, disregards My limits and transgresses?"

In another divine tradition (hadith-e-qudsi) it has been narrated:

"Whatever my servant imagines about Me I am exactly like his imagination, therefore, lest my servant imagine anything except good about Me."

The Prophet [s] has said:

"Beseech Allah with certainty and hope, and request your wants and requirements from Him."

Imam al-Sadiq [a] has said:

"Whenever you beseech Allah for granting of your prayer and needs, imagine that the prayer has been granted and your needs have been provided."

In a tradition it has been narrated that Pharaoh was being drowned he pleaded for help from Prophet Moses [a] and since he turned down his request, Allah (the Glorious, the Exalted), revealed to him:

"Oh Moses! You did not help Pharaoh because you were not his creator, but if he would have called Me for help, without doubt I would have helped him, after all I happen to be his Creator."

Also, there is another famous tradition that when Korah (Qaroon) asked help from Prophet Moses [a] and did not hear any response, Allah (the Glorious, the Exalted), reprimanded him that why he did not help Korah?

"It has been narrated in a tradition that on the Judgement Day, when the accounting of deeds is completed, special angels will lead the servant whose sins are greater than his good deeds towards the Hell. While in this state the servant turns his face and looks towards his back, then Allah (the Glorious, the Exalted), in spite of being knowledgeable about him orders to bring him back and asks him, why did you turn your face backward and look towards Me? O' Allah! I never imagined, never expected it, and never thought that You will treat me like this '. Replied the servant.

'O' My angels! I swear to my Splendour and Majesty that till he existed, never had such good expectations towards Me, nevertheless, take him to Paradise because now he is claiming to have such good expectations."

 Importance of Remaining Hopeful towards Allah

In some of the traditions it has been narrated that whoever expects good from Allah (the Glorious, the Exalted), He too likes to treat him with goodness and manage his affairs in accordance of his expectations. But here it must be pointed out that one should not be tricked by Satan, and incorrectly may regard carelessness, easy going, and slackness in religious affairs as having good intentions towards Allah (the Glorious, the Exalted).Obviously such interpretation does not have any logical reasoning and expecting good from Allah (the Glorious, the Exalted), should never be used to open the ground for carelessness and laxity in religious affairs.

Otherwise, how come these same people who believe in this fallacy, through utilization of the excuse - expecting good from Allah - do not practice easiness and carelessness in their worldly affairs like endeavouring for earning a living, in spite of the fact that Allah (the Glorious, the Exalted), with emphasis and swearing has insured the sustenance for all living beings, and only it is in the religious or Hereafter's affairs that the excuse of having good intentions towards Allah (the Glorious, the Exalted), is mentioned, thus, showing laziness and carelessness in performance of their religious obligations?

If they are honest in their saying, and truly trust Allah (the Glorious, the Exalted), and expect good from Him, they should have practised their same belief in their financial and worldly affairs too. If they would have a compassionate and kind father financially capable of taking care of their living expenses, then in that case because of their having firm trust upon their father's assurance, they would not have been worried about their living, and certainly would not have bothered to make efforts and endeavours for earning a living. Then how it is that they believe so firmly in their father's words for assuring their sustenace? But do not put their trust and hopes in Allah (the Glorious, the Exalted), who has assured in the Holy Qur'an, the provision of sustenace for all living creatures? Are the compassion, benevolence, and blessing of Allah lesser than their father's? Or, is He incompetent in providing the sustenance to His servants? Or, does He show stinginess in providing sustenance to His servants? Is not Allah, the most beneficent and compassionate? Are not His benevolence, blessings, and favours greater than everything and anybody else?

Therefore, those who do not have such good intentions towards Allah (the Glorious, the Exalted), in their worldly affairs, should not claim to have such good intentions in their religious affairs, otherwise, their claim would be nothing except an excuse for being negligent and easy going in their religious affairs.

 Abstinence from Sinning - Oppression Against People's Lives, Possessions, and Honour

Another etiquette of prayer is that the supplicant should renounce sinning, especially transgressions, oppressions, and eating forbidden (haram) things. He should not raise his hand of oppression towards people's lives, possessions, and prestige, instead should endeavour to have a pleasing character. Following are some of the traditions in this regard.

In a divine tradition it has been narrated:

"From you is the prayer; and it is up to Me to grant it; the prayers of all supplicants are granted except those who have filled their bellies with food provided through forbidden (haram) means."

The Holy Prophet [s] has narrated:

"Whoever wishes his prayer be granted by Allah must endeavour to earn his sustenace through lawful means, i.e., he must restrain himself from earning his living through fraudulent and forbidden means."

Allah (the Glorious, the Exalted), has recommended to Prophet Jesus [a]:

"Say to the oppressors of bani-Israel: Do not beseech Me in the state of idol-worshipping and usury, because, I have sworn that whoever beseeches Me I will grant his needs, and My grant for those who are indulged in idol-worshipping and usury would be nothing except cursing and damnation for them."

It has been narrated from the Holy Prophet [s] that Allah (the Glorious, the Exalted), sent revelation to him:

"Warn the Islamic community (Ummah) not to congregate inside the mosque for offering prayer and beseeching Me while being transgressors or oppressors towards other human beings, in that case till they are busy in prayers and supplications would only be inflicted with My curse and damnation, or otherwise they must remove that transgression from themselves (through obtaining the consent of the oppressed). It is only after this stage that they will become nearer to me, so that I would become their eyes and ears, and would make them companions of the prophets, martyrs, and righteous saints."

About the non-acceptance of prayer of someone in bani-Israel it has been narrated that his prayer was not granted, because, he besought Allah (the Glorious, the Exalted), with a contaminated tongue and heart as well as with ill intention.

It has been narrated from the Holy Prophet [s]:

"That whoever beseeches Allah with immodest character is like someone who wants to shoot the arrows with a chord-less bow."

Imam al-Sadiq [a] has said:

"Allah does not grant the prayer of a sleeping and negligent heart, therefore, one should pray to Him whole-heartedly, and should beseech him with attention while being fully awakened, only then a supplicant should look forward for his prayer being granted."

It has been mentioned in a tradition that the prayer of the following is not granted:

"A person who is sitting idle at home, and without making endeavours for earning a living asks Allah for sustenance through prayer."

Prayer of someone who beseeches Allah to inflict harm upon his fellow companion.

Prayer of someone who is blessed with wealth by Allah and spent it carelessly in nonsense amusements.

Prayer of some one who gives a loan to other party without obtaining his signature on a document, and in case the recipient of loan denies, the loan-giver beseeches Allah for the repayment of his money through prayer."

It has been narrated in a tradition that:

"Whoever prays against his neighbours and relatives, or asks forbidden things (haram) from Allah his prayers are not granted."

Also, it has been quoted from the Commander of the Faithful Imam 'Ali [a]:

"That while beseeching Allah one should not ask for impossible and forbidden things."

Shedding Tears and Crying

Fearing Allah (the Glorious, the Exalted), beseeching him with tearful eyes, and lowering head upon his threshold are the etiquette of servanthood; in addition to bringing plenty of favours and blessings also provide background for prayer's acceptance. Following are some traditions.

It has been narrated in a tradition:

"There is a bottleneck passage between Paradise and Hell, and except those who shed tears out of fear for Allah's wrath, no one else would be able to pass through it."

It has been narrated from the Holy Prophet [s]:

"Allah has sworn with his Splendour and Majesty that My servants do not know the value of shedding tears and crying; are not aware that for their crying what heavy price and sweet rewards have been stored; for them I have provided special palaces in My vicinity, and there is no partner to share it with them."

It has been narrated:

"On the Day of Judgement there is no eye which is not tearful, except the eye which was tearful in the world because of Allah's fear; there is no one with eyes full of tears because of Allah's fear, except that Allah will forbid his body parts from Hell's fire, there is no face with tears of Allah's fear flowing upon his cheeks, but Allah will make it immune from disgrace and abjectness; there is nothing in creation but has its definite dimensions and weight, except a tiny drop a tear shed for the sake of Allah's fear, that through this drop Allah would silence the oceans of His wrath; and if in a community (ummah) a single servant sheds tears, Allah would bestow forgiveness upon the entire community for the sake of that servant's tear."

Of course, there are plenty of traditions about this matter.

 Importance of Sending Salutations Upon the Holy Prophet [s] and His Holy Progeny Ahlul-Bait [a]

Here, it must be added that, sending salutations upon the Holy Prophet [s] and His Holy Progeny Ahlul-Bait [a] are indeed desirable and extremely important as, Allah (the Glorious, the Exalted), does not accept the belief (iman) of someone who does not believe in the vicegerency (wilayah) of the Holy Prophet [s] and His Holy Progeny Ahlul-Bait [a] likewise, does not accept the prayers of those who do not send salutations upon them, i.e., as the vicegerency (wilayah) of the Holy Prophet [s] and his Holy Progeny Ahlul-Bait [a] is the prerequisite and criteria for belief (iman), likewise sending salutations upon them is also essential etiquette and requirement of the prayer.

Also it must be mentioned that salutations upon the Holy Prophet [s] and his Holy Progeny Ahlul-Bait [a] like other deeds and worship consist of outwardly appearance as well as inner character, possess body as well as spirit, and their spirit is that we must discover that what special majesty and splendour are possessed by these noble personalities before Allah (the Glorious, the Exalted); we must appreciate that they are our intercessors and mediators near Him and He does not accept anyone, except through the path of resorting (tawassul) to them.

We must discover that indeed they are superior and exalted over our own selves; of course, all these findings and realizations, should be real and true appreciation, in order to influence our actions and deeds. That is, our actions and deeds must indicate that we have indeed discovered their splendour and majesty; have accepted their superiority and exaltedness above our own selves; and if, with such genuine appreciation and understanding, send salutations upon those exalted ones, undoubtedly, they too would respond to our one salutation with ten salutations, one hundred salutations, and may be many times with infinite salutations, as well as our prayer will be accepted by Allah (the Glorious, the Exalted).

Inviting Others for Fast-breaking (Iftar) and Acceptance of Their Invitations

One of the most esteemed etiquette of this month is to invite a fast-observer for fast breaking (iftar), whose profound reward as described by the Holy Prophet [s] in the Sermon of Sha'baniyah, was mentioned earlier. Of course here too like other deeds and worships, what is more important is the sincerity of the deeds, and the one who wishes to perform this act must strive that his aim and intention should be only for Allah's pleasure as well as to follow divine etiquette and manners regarding this month. Has not Allah invited his servants for a feast in this month and Himself taken the responsibility of their reception and hospitality?

Therefore, to be host and to invite others for fast-breaking (iftar) and food at dawn (saheri) are divine acts and etiquette). Allah forbid that one should perform these acts with the intention of hypocrisy, egotism, publicity, and even for the sake of the reward in the hereafter, or should perform these things because of the influence of following local customs and prevailing etiquette of the society. And since, how to give iftar, type of food, how to treat the guests, who should be invited, etc., all are effective as far as the aim and degree of sincerity or hypocrisy of the host are concerned, therefore, while beseeching Allah (the Glorious, the Exalted), for help he should be careful and pay attention towards all these details and in their selection nothing should interfere except Allah's pleasure.

Similarly whenever one accepts other's fast-breaking invitation, lest in acceptance of his invitation nothing should interfere except sincerity and Allah's pleasure, and in attainment of this sincerity, one should make his best endeavours, because, quite often it might happen, that by sincere acceptance of a believer's invitation and sincerely sharing the table with a fellow Muslim one may have access to such huge rewards and profits which cannot be achieved by worshipping of several years or deeds.

Because, what is more heavier than everything else in the acceptance of deeds is this very sincerity and cleansing and not the abundance and frequency. Was not it that Satan's thousand years of worship in acceptance of his deed was weightless but one single repentance of Adam [a] with sincerity was responsible in his attaining divine acceptance, and therefore, it is because of this reason that righteous Allah's servants strive their best for attaining sincerity and purity in their deeds, and not for their repetition and abundance.

How to Examine Sincerity?

The one who wants to know whether his preaching and Imamat (of the congregational prayer) consist of truth and sincerity or not, may undertake the following test:

For example, he should find out why does he like and desire to be the leader of the congregational prayer? Is it because being the leader of the congregational prayer is a respectable job and brings respect, publicity, and distinction for the leader? Or is it because of Allah's pleasure, and for the obedience of His commands? In this manner he should examine himself that whether knowing that more people are participating in the congregational prayer headed by him, or increase in the number of worshipers accompanying him, or knowing that his followers consist of VIPs, scholars, and wealthy people, are influential in his liking and desire of being the congregational leader?

That is, under these circumstances and situations does he prefer and enjoy more to be the leader of the congregational prayer, as compared to the conditions whereby very few people are aware of his Imamat, very few worshipers offer prayer behind him, or the worshipers accompanying him are not scholars and great personalities rather are ordinary people? If such was the case, than he should know that his desire to be the leader of the congregational prayer is altogether for the sake of fame and hypocrisy or at least is contaminated with these things.

And if Satan and the imperious self, whispers in your heart in justifying the correctness of your above-mentioned acts misguiding you in this manner, that your liking for increase in the number of worshipers, or their being from scholars and nobles are because of the reason that such congregational prayer possesses more reward as well is a manifestation of religious grandeur, which as a result would earn more divine pleasure. One should not be cheated so easily with this justification, instead should conduct another self-examination.

For example, in order to test whether his aim is more reward or not, he should imagine that suppose there are two congregational prayers, one only with two worshipers but with certain reasons with more reward, and the other one with a huge number of worshipers but due to certain reasons with less reward. Which one would he like more, i.e., to lead, the one which has a huge crowd but with less reward, or the one with only two worshipers but more reward?

And in order to test his aim for strengthening the religious grandeur, he should imagine, that if instead of himself, suppose a certain person's leading the congregational prayer would result in more religious grandeur, especially, if he himself joins that congregational prayer as a follower under his leadership, then even in that situation, would he still prefer for himself to be the leader of that congregational prayer? Or would he prefer to hand over the leadership to him, and would join the prayer as a follower?

If Satan and the imperious self further trick you that your preference for being the leader of congregational prayer over others under the above circumstances is for the reason that this worship, i.e., strengthening religious grandeur, are the type of worships, in which the believers must compete with each other, and therefore, you too with this intention prefer your being the leader of the congregational prayer over others. Again one should not be tricked easily rather must undertake another self-examination, e.g., he should imagine that if his offering prayer under a certain leader of congregational prayer would result in greater religious grandeur as compared to others following him as a leader of the congregational prayer than which one would he prefer, being a leader, or the follower?

Of course, having sincerity in such type of affairs is indeed very difficult and complex and its true recognition requires hair-splitting efforts, and it is because of this reason that very often its true identification might remain hidden from someone for prolonged periods, and then because of a certain happening or encounter, the reality becomes manifested. Following is an example:

It has been reported about a certain great religious scholar, that for thirty years he offered the prayer in the first row behind the congregational leader. After thirty years, one day it happened that he found himself standing in the second row of the prayer. Suddenly this feeling prevailed upon him, that today others worshipers will notice him standing in the second row, which made him uncomfortable and awkward. And right at this juncture he discovered, that his thirty years efforts and endeavours for presenting him in the first row of the congregational prayers, were not free from hypocrisy and egotism, and because of this reason he repeated his prayers of thirty years, offering them as make up prayers (Qadha).

A little bit of pondering at the above story of this combatant scholar, who preferred for himself to be a follower instead of leader and endeavoured to be present in the first row of the congregational prayer for thirty long years, and ultimately having encountered with this contradiction had repeated his prayers of thirty years, indicates that the difference between the sincerity and egotism is so fine and thin, as well as proves that in order to achieve it, how hard the predecessors have tried.

Whatever has been said regarding the sincerity and truth in leadership is also true for the preacher and preaching which are also susceptible to severe injuries. Are not the injuries of tongue and speech also the injuries of preacher and preaching; are not the injuries of tongue and speech so dangerous, and abstinence from them so difficult, that some of the elders, for the sake of abstinence from it, altogether decided to remain silent, while some of the wise ones from this consideration preferred silence superior than the speech even though speech is undoubtedly superior than silence, and a lot of goodness and benevolence are originated and propagated as a result of speech.

Etiquette of Preacher and Preaching

A preacher should strive his best to speak nothing but truth and have sincerity in his preaching. Whatever earlier was explained for the congregational prayer leader is also valid for the preacher; he must pay attention towards it, in addition to that, he must endeavour to keep himself immune from the tongue's injuries, should not say anything unknowingly, and should not lie about Allah (the Glorious, the Exalted), and the Holy Prophet [s]. The words which give the smell of egotism and self-glorification should not be uttered, the speech which intentionally or unintentionally will result in disturbance, loss, and deviation should be renounced, even though if the deviation of his speech is for the sake of proving a certain clarification, e.g., for responding to the doubts raised by apostates and hostile elements but those listening to them may not understand and comprehend them properly and correctly, thus, resulting in their becoming further deviated. He should not speak in a manner that the listeners become hopeless because of fear, or on the contrary due to too much hope, become proud and arrogant.

While speaking about the prophets and other distinguished personalities, he should not speak in an exaggerated or rhetorical manner, so that the listener might develop misconception regarding them, or might open their tongue in their criticism. Likewise, he should be careful to speak regarding religious commandments, he should not speak in a manner which would result in weakening of the listener's faith about Allah (the Glorious, the Exalted), the Holy Prophet [s], religion and Islamic law Sharia.

By narration of stories relevant to some thieves, bandits, murderers and profligates, should not teach listeners about the methods of looting, murdering, and debauchery, and by describing the interesting stories of fornication and debauchery should not arouse the feelings of listeners, thus, making them interested in these things. He should strictly be careful in narrating the stories of coquetry upon the pulpit, especially, if ladies are present in the audience. He should not act like a preacher, about whom it is said, that upon the pulpit, practically demonstrated the method of purification for the listeners, or like another preacher about whom it is said that from the pulpit, even though with the intention of encouraging good and forbidding evil (amr bil ma'ruf and nahi anil munkar) and prevention from sins, described the most obscene and indecent acts of fornication committed by the sinners. In addition to the above he should try not to be included among those about whom Allah (the Glorious, the Exalted), has said:

"Enjoin ye righteousness upon mankind while ye yourself forget (to practice it)?"

- Holy Qur'an (2:44)

First of all, before preaching and admonishing people about their self-refinement and self-purification, firstly he must endeavour towards his own self-purification and self-refinement, and only then with compassion and gentleness, being tolerant and kind, and with wisdom should try to preach others, inviting them towards self-refinement and self-purification, lest his words do not match with his deeds and his character does not confirm his sayings. Allah forbid, may he be among those who glorify themselves at the altar and pulpit, before the people but when they resort to their own privacy, engage themselves in other things. Because such behaviour makes the listeners more impudent for sinning, makes them pessimistic and hopeless towards the preachers and scholars, even damaging their belief and faith about the prophets and sinless imams, and worse then that, very often, this pessimism makes them disgusted with the religion.

If among the listeners, there does not exist any special group which should be preached to in a special manner the preacher should mention Allah's wrath, Hell, and its horrible punishment, in order to scare the listeners from sins, transgressions, and deviations. Of course, while using this style he should not exaggerate so that the listeners become hopeless, which would result in their becoming more contaminated with sins. And in case, if there are special group present in the audience, that such style of preaching is not suitable for them, either he should change his topic, should arrange for them a separate meeting, or should be careful about their presence, and should strictly avoid speaking anything which would produce a negative impact upon them.

It is narrated that whenever Prophet Yahya [a] was present among the audience, Prophet Zacharia [a] in his preaching always practised abstinence from mentioning about Allah's wrath and Hell's horrible punishments, because, Prophet Yahya [a] was in a state of special spiritual mood, and therefore, was not in a position to tolerate the listening of such speech. By listening to such words he used to become agitated, perplexed, faint and aggrieved etc. In these type of gatherings the preacher should utilize the method of giving good tidings, and by the reminding the mercy, compassion, blessings, and forgiveness of Allah (the Glorious, the Exalted), should make the audience hopeful of divine blessing. Of course, this shouldn't be done in a manner that the sinners become deceived, and with the hope of receiving Allah's blessing and forgiveness become more impudent in sinning.

Yes! The method of encounter of a preacher with his listeners should be like the method of a wise father dealing with his own children. He should encounter them carefully, and should speak in a manner which is most suitable with their conditions, and that ultimately would result in their betterment and overall perfection. Wherever scaring them is feasible with their conditions, he should do so, and whenever giving glad-tidings suits with their expediency, he should practice it. Allah forbid, unintentionally, and because of the lack of experience, he speaks and utters words, which are not suitable for the listeners, would injure and hurt their spiritual feelings, and so often, this would result in ultimately their being deviated and doomed into dark valleys of ignorance.

In narrating traditions he should be extremely careful, should avoid reporting traditions whose acceptance is not easy for everybody, or is not expedient for them, and very often would result in taunting and mocking of those traditions, rather taunting and sarcasm of religion, or would make some people pessimistic, thus weakening their confidence in faith. Especially, in these days, in our times when the grudge and antagonism against religion and scepticism is so prevailing and encouraged, and there are those who are being trained systematically to find out any sort of document, so that they could injure and destroy the religious beliefs of the common people, gradually making them pessimistic, weakening their confidence, and ultimately pulling them towards Paganism.

In narrating such traditions, e.g., traditions which describe plenty of rewards for a minor deed, the preacher should be extremely cautious, either he should practice abstinence from reporting such narrations, or should present convincing explanatory commentaries, thereby closing the path of scepticism against them. For example, if he narrated the following narration for the people:

"Whoever offered a certain two ra'kat prayer, for every word and invocation recited in this prayer, Allah (the Glorious, the Exalted), would award him a palace of pearls and topaz in Paradise."

Very often, some people will consider it as irrational and impossible and would be laughing with taunting. In order to prevent such thinking that how come an insignificant act like offering two rak'ats of prayer would earn such huge amount of rewards; for example, he may justify this by giving this argument - has not Allah (the Glorious, the Exalted), given all of us the power of imagination and thought, without even our requesting or undertaking any deed that by utilization of this power of imagination we may build thousands of cities of pearl and topaz in our mind. Allah (the Glorious, the Exalted), who has given us such power, also possesses this power, that whatever could be imagined by us in our thoughts, in order to have it we perform a certain act of worship, thus, changing those imaginations into a real object, having a physical existence.

Regarding the dwellers of Paradise it has been narrated, that whatever they desire is available for them instantaneously, i.e., whatever they imagine in their mind's eyes, see it in front of them. In other words they possess the power of changing their imaginations into real objects having physical existence. Allah (the Glorious, the Exalted), who has given this power of changing the picture into real objects, to some of his esteemed servants, in this world, could also bestow such power upon his servants in Paradise. Did not the authentic narration report that by the intention and command of Imam al-Rida [a] the picture of a lion upon the curtain changed in to a living lion with a physical existence, swallowed the wicked person who denied the Imam's spiritual power. Did not Allah (the Glorious, the Exalted), bestow this power upon Prophet Moses [a] to convert a piece of wood into a living dragon, the power Prophet Jesus [a] to raise the dead into living, and the power upon Prophet Muhammad [s] that through pointing a finger, could divide the moon into two portions? Also, he was able to raise the dead to life, the gravel pieces recited invocation upon his hand's palms, and cured the sick people.

Even plenty of phenomenon and astonishment which we all imagine in our thoughts or see in our dreams as far as their basis or existence are concerned do not differ very significantly with the real and existing phenomenon, with the only difference, that whatever is seen by us in the state of awakening are identified as permanent and forever, while whatever is seen by us in our dreams is considered as occasional. But suppose it was opposite, i.e. whatever was seen in the dream was permanent and forever and whatever was seen in the awakening state would have been considered as occasional, then in that case would we have imagined dreams as real, and the state of awakening something as unreal and imaginary?

Whatever has been explained above would prove that with the offering of two rak'ats of prayer giving reward of thousands of palaces decorated with pearls and topaz is not something irrational, impossible, and is not something beyond the domain of divine power. Now in addition to this power and potential, if we add Allah's mercy, compassion, love, and benevolence - the mercy and compassion whose infiniteness and vastness in this very world even relevant to His enemies could be seen so clearly - then it would not be too astonishing that Allah (the Glorious, the Exalted), with His benevolence would bestow upon his servants so much reward for offering an insignificant deed.

In summary, if the preacher could present such rational explanations and arguments, thus, making them acceptable for the listener's mind and closing the doors of sarcasm and taunting, then in that case, there would be no problem in narrating such traditions. Otherwise, it would be for better to leave such traditions, and instead to recite only, those traditions, which do not have areas of doubts, so that no one could dare to taunt them.

Yes! Like a physician who is conscientious and caring about the treatment of his patients especially, if the number of patients is large and their diseases are fatal and hard to cure he makes his best endeavours lest he makes a mistake in the treatment, thus, endangering the life of his patients, the wise preacher too should consider himself as a conscientious and responsible physician, and the listeners as patients, who are in need of proper treatment in the from of his preaching. And for the treatment of psychological and spiritual diseases of his listeners, he should strive more than a physician of bodily diseases, because, the psychological diseases are more fatal, dangerous, and more difficult for treatment.

Also, it is for the wise preacher that every day and night before starting his preaching he should submit, and surrender his self and his deeds to the sinless Imam [a] of that day and for betterment of his affairs should seek their help, should start his preaching in the name of Allah (the Glorious, the Exalted), praising and thanking Him and sending salutations upon those who were bestowed distinction by Him, should take refuge in Him from Satanic and the self's wickedness, then being extremely cautious should undertake his preaching. If he does so, Allah, (the Glorious, the Exalted), would help him and would let his words penetrate through the listener's heart and make his preaching be pure wisdom, guidance, and illumination.

His aim, intention, and endeavours should not be anything except strengthening the people's religious beliefs and making them staunch; should teach them etiquette and manners of religion; should teach them how to respect and pay homage to Allah (the Glorious, the Exalted), prophets and imams, buyers of goodness, purity and truth, disgusted with wickedness, evil and sinning; and encourage them to practice abstinence from world's allurements and transient pleasures.

In order to have easy access to these discourses, as well as in order to increase the religious and spiritual sentiments of the listeners, it would be appropriate to mention the life styles of the righteous ones, gnostics, and distinguished scholars. He should narrate the stories about their worships and servitude, piety and abstinence, fear and hope, love and eagerness, and sincerity and sacrifice of these great ones as well as Allah's love, favour, blessings, mercy, forgiveness, and compassion which was bestowed upon them for his listeners, and in any way should not forget to pay attention towards the eloquence, softness, easiness, fluency, and kindness in his preaching which is the method of divine prophets.

[22] Towhid: Divine unity or Monotheism [Tr].