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Prostration On Earth - Do the Shia Worship Turbas?

Zeinab Donati — Wed, 07 Oct 2020 09:53:20 +0000

Prostration On Earth - Do the Shia worship Turbas

Video of Prostration On Earth - Do the Shia worship Turbas

Shia Muslims are accused of worshipping stones and praying to the graves of the Ahlulbayt. This documentary looks at why the Shia prostrate on Turba (dried clay) and what is so special about the dust of Karbala

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Importance of Salat in its Prime Time (Awwal al-Waqt)

Zeinab Donati — Fri, 21 Sep 2018 09:35:55 +0000

Salah (Prayers)

Importance of Salat in its Prime Time (Awwal al-Waqt)

Compiled by Arifa Hudda (www.al-mubin.org)

*****

The Salat is the time when the meeting with Allah and the ascension (Mi'raj) of the believer takes place. We all know the importance of this obligatory act, and thus, we do not wish to delve into that area. Rather, we want to look at the greatness and rewards of performing the Salat in its ' appointed time' - meaning right when the prime time for it sets in.

There are numerous verses of the Qur'an and countless ahadith relating the merits of a punctual Salat, however, we will just take a look at some of them. We should note that we have omitted most of the 'Arabic text and references for brevity. The selection of ahadith presented have been translated from the book entitled, “Reward of Actions : The reward for Performing the Salat when it’s Time Sets in”, compiled by the well-known Iranian scholar, 'Abbas 'Azizi.

Importance of Salat at its Appointed Time

1) The Prophet of Islam Muhammad (blessings of Allah be upon him and his family) said, "No time of Salat sets in but an Angel calls out (from amongst the people) to the people by saying:' O' people! Get up and perform your Salat on its prime time so as to extinguish the fire which you have prepared by your own sins!'"

2) The 8th Imam, 'Ali ibn Musa al-Rida (peace be upon him) said: "O' so and so! Whenever the time for Salat sets in, recite it, for you do not know what will happen (after that time)."

3) Muhammad ibn Muslim says that he heard Imam Ja'far ibn Muhammad as-Sadiq (peace be upon him) say “As soon as the time for an obligatory(wajib) Salat sets in the door of the heavens are opened so that the accepted deeds of the servants can ascend upwards, and I do not like that anyone’s deeds go up before mine or that anyone’s Salat is written in the books of Allah before my Salat.”

4) The Holy Prophet (blessings of Allah be upon him and his family) said the best of the deeds in the eyes of Allah (Glorified and Exhalted is He) are the Salawat (five daily Salat) in their prime times and after that, doing goodness to one' s father and mother and after that, the best act is Jihad (struggle) in the way of Allah (Glorified and Exalted is He)."

5) It has been narrated that Imam Ja'far ibn Muhammad as-Sadiq (peace be upon him) has said, "The Angel of Death, 'Izra'il states:' There is no house in the east or west of the earth made of skin or hair (animal hide) except that five times every day I look to the inhabitants of that house.' "The Prophet (blessings of Allah be upon him and his family), after hearing this stated,' These times are none other than the times of the five daily prayers. If the people of that house are of those who protect the times of their prayers, then at the time of death, the Angel will recite the Shahadatain to them and Shaitan (who at this point in time wants to steal the faith away from the believer), will be pushed far away.' "

Reward of Performing the Salat in its Prescribed Time

1) Imam Ja'far ibn Muhammad as-Sadiq (peace be upon him) has said, "When the time for Salat sets in, the doors of the heavens are opened for the ascension of the (good) deeds."

2) Ishaq ibn 'Ammar said, "I asked Imam Ja'far ibn Muhammad as-Sadiq (peace be upon him), ' O' Aba 'Abdillah! Inform me what is the time for Salat al-Fajr that has the most merit in it?' The Imam replied,' Right at the true dawn, since Allah (Glorified and Exalted is He) says in the Qur'an:

إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

…for the prayer and reading in the morning carry their testimony. (17:78)

Meaning that the performance of Salat al-Fajr is witnessed by both the Angels of the day and the Angels of the night; therefore, whichever servants recites his/her Salat starts), it will be written twice for them – the Angels of the day will write in his books and so will Angles of the night”.

3) It is narrated from Imam Hasan al-Askari (peace be upon him) that prophet Musa (peace be upon him) in his whispered prayer to Allah (Glorified and Exhaulted is He) used to say, "O' Allah! What is the reward for one who performs his Salat in its proper time?" Allah (Glorified and Exalted is He) replied, "Whatever he asks from Me, I will give it to him and I will make heaven permissible for him."

Effects of Performing the Salat in its Prescribed Time

A Divine Light on the Day of Judgement

1) The Prophet Muhammad (blessings of Allah be upon him and his family) has said, "One who recites his five daily Salat with complete purity and in their prime time, on the Day of Judgement, this Salat will be a divine light and proof for him; and one who disregards the Salat (does not give the Salat any importance), will be raised up alongside with Fir'awn and Haman."

Talqin at the Time of Death

2) The Prophet of Allah (blessings of Allah be upon him and his family) said, "The reason why the Angel of Death looks at all the people during the time for Salat is because he wants to see who is considering the Salat important enough to recite it in its proper time; and at the time of death, the Angel of Death will recite the Shahadatain to the person and will keep Iblis away from him."

Condition for Acceptance of all our Actions

3) Imam Ja'far ibn Muhammad as-Sadiq (peace be upon him) said, “The first thing that a servant will be taken to account for on the Day of Judgement is the Salat. If his Salat is accepted in the eyes of Allah, then all of his other actions too will be accepted; however, if the Salat is rejected, then all his other deeds too will be rejected”.

Protecting the Salat at its Prescribed Time

4) The 6th Imam, Ja'far ibn Muhammad as-Sadiq (peace be upon him) has said, "Recite the Salat at its prime time and be careful of it (safeguard it)."

Salat in its Prescribed Time from the Ma'sumin

5) Anas ibn Malik said, "Normally, whenever the Prophet travelled, if the time for Salat would set in, he would stop right there and recite his Salat."

6) Imam Hasan ibn 'Ali al-Mujtaba (peace be upon him) said: "When my father 'Ali (peace be upon him) was struck with the sword, he turned towards me and said,' O' my son! I advise you about the Salat in its appointed time!"

7) Umm al-Hamidah, the wife of the 6th Imam (peace be upon him) narrated to Abu Basir - who was blind - when he came to pay condolences to her on the death of the Holy Imam and said, "Abu Basir you were not here and did not witness the last moments of the Imam' s life, but it was a startling time."

Abu Basir questioned,' Why?' She said,' The Imam was in such a state that he was pretty much unconscious. Then he opened his eyes and said, "Go and tell all the family to come and gather around me." I obeyed the Imam's command and asked everyone to come. When everyone had gathered, the Imam who was semi-unconscious, and was in the last few moments of his life opened his eyes, turned to the family members and said only one thing:

لَنْ تَنَلُ شَفاعَتُنَا مَنِ اسْتَخَفَّ بِالصَّلاَةِ

Our intercession will never reach that person who takes his Salat lightly.

After saying this, the Imam (peace be upon him) left this world for his heavenly abode.

8) At the time of Salat, Imam Hasan al-'Askari (peace be upon him) would stop any work he was doing and would not consider anything to be more important than the

Salat. Abu Hashim Ja'far said, "I had the honour to go and see Imam al-'Askari (peace be upon him) and (when I went to see him) he was busy writing something; but as soon as the time for the Salat came, he put his writings aside and stood up for the Salat."

Giving Preference to Salat in its Prescribed Time to all Other Work

9) Imam 'Ali ibn Abi Talib (peace be upon him) said, "Recite the Salat in its designated times; and do not recite it before it time just because you are free (don't have anything else to do) and do not delay it because you feel you are too busy; for you should know that all of your actions are connected to your Salat."

10) Imam 'Ali ibn Abi Talib (peace be upon him) said, "There is no action that is better in the eyes of Allah than the Salat, therefore, one must not let any worldly thing stop one from performing the Salat at its prime time. Allah (Glorified and Exalted is He) condemns the one who is negligent of his Salat, and know that Allah (Glorified and Exalted is He) does not accept anything except that which is performed with sincerity."

11) The late Marja', Ayatullah al-'Uzma al-Hajj as-Sayyid Baha ad-Dini gave a lot of importance to the performance of Salat at its prescribed time and he used to encourage those who would perform the Salat on time by telling them, "If you want to attain great blessings, then you should not leave out the Salat it its prime time."

Awaiting the Time of Salat

12) The Holy Prophet (blessings of Allah be upon him and his family) said, "If someone prepares himself for his obligatory (wajib) Salat to the extent that he is awaiting the time of the Salat and he prays his Salat in its prime time and performs the Ruku' and Sujud properly, with attention and humility, and then he is busy in the praise of Allah (Ta'qibat) until the time for the next Salat sets in and during this time period, does not indulge in vain or useless actions, then Allah will write for him the reward of performing Hajj and 'Umrah and will classify him as one of the 'Illyin (the most high)."

Delaying the Time of Salat

13) Hujjat ibn al-Hasan al-'Askari al-Mahdi (peace be upon him) has said, "Cursed is the one, cursed is the one, who delays his Salat al-Fajr until the time when the stars disappear." He then said, "Cursed is the one, cursed is the one who delays his Maghrib Salat until the time that the stars come out.1"

14) Imam 'Ali ibn Abi Talib (peace be upon him) said, "There is no action more beloved in the eyes of Allah (Glorified and Exalted is He) than the Salat; therefore, do not let any affair of the world stop you from performing the Salat right when its prescribed time sets in, since Allah (Glorified and Exalted is He) reproaches you in Surah Ma'un and has commanded the people that:

فَوَيْلٌ لِلْمُصَلِّينَ

So woe to the praying ones, (107:4)

الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ

Who are unmindful of their prayers (107:5)

Meaning that woe upon the person who performs his prayer, however he is negligent of the timings of the Salat and is careless in performing the Salat in its prime time."

15) The Prophet of Islam (blessings of Allah be upon him and his family) told Imam 'Ali (peace be upon him) that, "With complete and proper Wudhu', stand up for the Salat at its prime time, and do not delay it from its appointed time because delaying the Salat without a (valid) reason brings about the wrath of Allah."

****

To close this discussion, we narrate an incident about the late Imam Khomeini (may Allah raise his rank). It has been narrated from Aqa Mahmudi Burujerdi that he said, "Imam Khomeini used to give a lot of importance to the Salat in its appointed time. He used to often quote the narration from Imam Ja'far as-Sadiq (peace be upon him) that "if anyone takes their Salat lightly, then they will be deprived of our intercession."

Once I asked him,' to take the Salat lightly maybe means that a person sometimes performs the Salat and sometimes he does not.' The late Imam replied, ' No! This goes against the explanation of the hadith. What the Imam meant by this was that the time for Zuhr sets in and the person does not perform his Salat in its prime time, then in reality, he has given preference to something else (over his Salat and thus has taken it lightly).

"Do not tell your Salat that you have work to do, rather, tell your work that you have Salat to do!"

إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا

"Surely the Salat at fixed hours (of the day and night) has been enjoined upon the believers." (Surah an-Nisa, 4:103)

1. Please note that 'cursed is the one' which has been used by the 12th Imam means that he is praying that may the mercy of Allah be removed from that individual.

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Arifa Hudda

Prayer, Worship and Education

Zeinab Donati — Thu, 05 Apr 2018 09:59:10 +0000

The aim of the text "Prayer - Worship and Education" is to make the readers become better acquainted with the significance of the prayer and its marked influence on psychological, social and ethical affairs and also to make better understood the unique devotional role of prayer in comparison with other Islamic obligations.

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Al-Balagh Foundation

Title: Prayer - Worship and Education Publisher: English Department / Al-Balagh Foundation First Edition: 1410 A.H. / 1990 A.D. No. of Copies: 15,000. Distributed free of charge seeking Allah's pleasure. P.O. Box 1977/19395 - Tehran - Islamic Republic of Iran.

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Courtesy to God: Exemplary Methods of the Arch-Prophets

Zeinab Donati — Tue, 13 Mar 2018 07:12:43 +0000

History of the Prophets

This article examines the method of the five Arch-Prophets (Ulul Azm), namely Prophet Noah, Prophet Abraham, Prophet Moses, Prophet Jesus, and Prophet Muhammad, communicating with God through remembrance (dhikr), supplication (dua), and prayer (salat). Through defining the term ‘model’ and offering a glimpse into the character traits of these exemplary personalities, the author seeks to analyse the form of address of each of these prophets so as to offer a model for readers to follow.

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Ali Hossein Zadeh

Mahboobeh Morshedian

Ahlul Bayt World Assembly

Salatul Jumuah in the Thoughts and Words of Ayatullah Shahid Murtadha Mutahhari

Zeinab Donati — Fri, 15 Sep 2017 08:54:09 +0000

Salah (Prayers)

This brief text gives insight on the viewpoint of Shahid Mutahhari on Salatul Jumuah and its importance. This lecture was given in the year 1380 AH in Tehran, Iran.

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Murtadha Mutahhari

Saleem Bhimji

Al-Fath Al-Mubin Publications

Salatul Jumuah in the Thoughts and Words of Ayatullah Shahid Murtadha Mutahhari Translated by Saleem Bhimji for Al-Fath al-Mubin Publications www.al-mubin.org. al-mubin@al-mubin.org This lecture was given in the year 1380 AH in Tehran, Iran

Ta’qibat al-Salat - Rituals Succeeding the Ritual Prayers

Zeinab Donati — Fri, 15 Sep 2017 08:47:25 +0000

Ta’qibat al-Salat - Rituals Succeeding the Ritual Prayers
Afzal Sumar

Following a question from a gentleman about the sequence of the ta’qibat al-salat as practiced and taught by the Messenger of God (saw) and the Imams (as), the author has embarked on the journey of giving the best answer. In order to help answer the question the author has used works of demonstrative law (al-fiqh al-istidlal) which are taught and studied at the inter-mediate level of the Hawza curriculum.

***********************************

A couple of months ago, a certain gentleman from Mombasa Jamaat (Kenya) asked an interesting question on an email list-serve to which I belong. He wished to know the sequence of the ta’qibat al-salat as practiced and taught by the Messenger of God (saw) and the Imams (as).

Though the question was very specific and clear but to discern the authentic practice and teachings of the Prophet and the Imams from their sunna, would require a researcher to delve into the body of Hadith literature, which is the second most authoritative source of reference for Islamic thought and practice after the Qur’an, and indeed complements it.

Yet working with the raw contents of the Hadith literature to answer this question; raw in the sense of being unclassified or uncategorised in terms of the degree of authenticity of the traditions, where the latter (i.e., the degree of authenticity) influences the potential utility of the ahadith in legal deduction, would require a person possessing competency in several disciplines such as fiqh, usul, ‘Ilm al-hadith, ‘Ilm al-rijal, etc.

On the other hand, juridical manuals (kutub tawdih al-masa’il) published in English for lay Shi’as tend not to have a lot on this issue and it is probably due to the absence of such information in such a text that prompted the concerned gentleman to post this question on the list-serve.

Hence, in order to help answer the gentleman’s question I have used works of demonstrative law (al-fiqh al-istidlal) which are taught and studied at the inter-mediate level of the Hawza curriculum because these are most helpful indeed! They fulfil all the necessary criteria sought such as mentioning the ta’qibat in more or less exhaustive fashion, discussing their sequence in light of the teachings and practices of the Prophet and the Imams and allowing me to keep the author-jurists of these works who were/are all qualified experts in Islamic law, as intermediaries between myself and the exercise of ijtihad, as I have not yet developed the ability to deduce legal answers independently.

The sequential structure and content of the ta’qibat has remained relatively stable as found in the legal texts throughout the centuries, irrespective of the complexity of the legal text concerned. Further, the manner in which the ta’qib ritual is practiced today in Shi’a communities world-wide as well as taught in local madaris does reflect on the whole, the way the Prophet and the Imams practiced and taught it, albeit with some differences here and there.

With regards to the choice of text of demonstrative law, many have been written in the form of voluminous commentaries and super-commentaries over the centuries as well as in the form of glosses.

I chose the following texts to help me answer the above question.

1) Al-Zubdatu al-Fiqhiyya fi Sharhi al-Rawdhat al-Bahiyya by Syed Muhammad Hassan al- Tarhini al-Amili. Volume 2

2) Al-Jawhar al-Fakhriyya fi Sharhi al-Rawdhat al-Fiqhiyya, by Ayatullah al-Shaykh Wijdani Fakhr, volume 2.

These two texts consist of two layers of commentaries on an original text written in the 14th century AD by al-Shahid al-Awwal, Muhammad bin al-Makki and titled al-Lum’a al- Dimashqiyya. The latter text attracted a commentary by al-Shahid al-Thani, Shaykh Zaynuddin al-Amili who lived during the 16th century AD.

It is this text which is taught and studied today at the intermediate level in many Shi’a seminaries and the commentary by al- Shahid al-Thani is titled al-Rawdhat al-Bahiyya fi Sharhi al-Lum’a al-Dimashqiyya. This text in turn has attracted several commentaries by later scholars, two titles of which are mentioned above.

3) Ijma’iyyatu Fiqhi al-Shi’a wa ahwat al-aqwal min ahkam al-shari’a, by Syed Ismail al- Hussaini al-Mar’ashi (d 2004 AD)

4) Al-Mustanad fi Sharhi al-Urwat al-Wuthqa volume 5 by Syed al-Khu’i (d 1992 AD). This text is a gloss by Syed al-Khu’i on the work of Syed Kazim al-Yazdi (d 1918 AD).

5) Minhaj al-Salihin volume 1 by Syed Muhammad Said al-Hakim.

6) Al-Urwat al-Wuthqa by Syed Kazim al-Yazdi with glosses by Syed Sistani.

Not all works of demonstrative law are particularly concerned with delineating the exact sequence of the ta’qibat, however the above texts proved most useful in this regard.

It must be remembered that this answer is not an exhaustive treatment of all the contents that may be included in the ta’qibat ritual, for if that were the concern then this answer would extend to tens of pages. The concern here is to present the general and basic sequence of the ta’qibat in a form in which it is generally accepted by the jurists and as delineated by them from the al-sunna al-nabawiyya and al-sunna al-walawiyya.

Definition of the Term ‘Al-Ta’qib’

The term al-ta’qib (Pl: al-ta’qibat) is defined as pre-occupying oneself following the ritual prayer with supplications, remembrance of God,1 recitation of the Qur’an and other recommended rituals2 such as endeavours at cultivating the soul, exhorting it to patience,3 contemplating on the greatness of God, weeping in fear of God,4 etc. These supplications and remembrances are not limited but are manifold due to the abundant number of traditions that have been reported from the Ahlulbayt (as) containing supplications and other recitals that may be recited following the ritual prayers;5 both the obligatory and the supererogatory ritual prayers.

Sequence of the Ta’qib Ritual

The best of the rituals to be performed in terms of both sequence and merit6 are the following three:

1) The three takbirat to be performed by raising the hands till they are parallel to the ears, while the palms face the qibla.7

2) Then the tahlil in the form transmitted (from the Ahlulbayt (as))8 which is as follows:

لا إله إلا الله وحده أنجز وعده ونصر عبده وأعز جنده وغلب الأحزاب وحده، فله الملك وله الحمد يحيي ويميت ويميت ويحيي وهو على كل شيء قدير.

3) Then the tasbih of Lady Zahra (sa).9

4) Then supplicating by means of transmitted supplications10 some of which have been shared below but the first one that is suggested to be recited is the following supplication to be recited thrice:

استغفر الله الذي لا اله الا هو الحي القيوم ذا الجلال والاكرام وأتوب اليه

5) Then supplicating for one’s wishes and desires (i.e., in one’s own words, in contrast to supplicating by means of specific transmitted supplications).11

6) There then follow the two prostrations of thanks-giving/gratitude (sajdat al-shukr), in which the worshipper should repeat the following formula a 100 times: al-hamdu lillahi, shukran shukra – meaning: ‘all praise belongs to God, thank you, thank you (O God)’. However, at every tenth such repetition the worshipper should say: shukran lilmujib – meaning: ‘thanks be to the respondent’.

After that the worshipper may repeat the term shukran thrice at the very least and 100 times at the most. Thereafter, the worshipper may beseech God for any of his/her needs; both in the form of transmitted supplications and in his/her own words.12

Between these two prostrations, the worshipper should rub his forehead and cheeks in the dust; first the right cheek and then the left cheek, while he stretches out his arms, chest and abdomen, all the while maintaining the posture of prostration and not raising his/her head from the ground.13

7) Then, the worshipper may supplicate to God by means of transmitted supplications.14

8) Finally when one wishes to leave the place of prayer, which would generally be after having had performed the prostrations of gratitude, it is recommended that the worshipper pass his hand over the place of prostration and then wipe or pass it over his face and forehead/brow15 and recite a specific supplication16 (the text to which is shared below).

Evidence Adduced from the Ahadith in Favour of the Ta’qib

The significance and emphasis on adhering to the ta’qib ritual may be evidenced from a number of traditions and four are mentioned here as a sample:

Sayyid Ibn Tawus (d 1266 AD) reports in his book Falah al-Sa’il with his chain that terminates at Muhammad bin ‘Ali bin Mahbub who in turn reports from Imam al-Sadiq (as) who reported from his forefathers from the Messenger of God (saw) who said: ‘a person who sits at his place of prayer (for the purpose of ta’qib), cross-legged, has God appoint for him an angel who says to him “increase in nobility (by engaging in the various ta’qib rituals) and good deeds will be written in your favour, evil deeds will be effaced from you(r record) and (exalted) stations will be registered for you till you move away”.17

The mursal tradition of Mansur bin Yunus from Imam al-Sadiq (as) that: ‘one who performs an obligatory prayer and pre-occupies him/herself with the ta’qib ritual (after it) till the next prayer is a guest of God and it is incumbent on God that He honours His guest’.18

Al-Walid bin Sabih reports from Imam al-Sadiq (as) that: ‘the ta’qib ritual is more effective and intense in its effects with regards to obtaining sustenance than striking out in the land (seeking the same)’.19

It is reported in a tradition that: ‘whoever engages in the ta’qib ritual after his/her prayers is as if he/she is in prayer’.20

1) Evidence adduced from the ahadith that the three takbirat are the first of the ta’qibat to be performed after the termination of the ritual prayer.

This ritual is performed with raised voices and in unison, especially during the congregational prayers.21 It is reported in the Sunan of Abi Dawud from Ibn ‘Abbas who reported: ‘the termination of the ritual prayer of the Prophet would be known by the takbir’.

Ibn ‘Abbas also reports: ‘I would recognise the termination of the prayers by that (i.e., by the takbir’) and I would hear it’. Muhammad bin Ismail al-Bukhari has recorded a similar tradition in his hadith compilation in the chapter on the remembrances/recitals to be recited after the ritual prayers, as well as in the chapter on the adhan, as has al-Nasa’i in the chapter on forgetfulness in the prayer and as has Ahmad bin Hanbal in his Musnad. 22

Zurara bin A’yan reports from Imam al-Baqir (as), who said: ‘when you have completed the recital of the taslim then raise your hands for the takbir, thrice’.23

Mufaddal bin ‘Umar, a companion of the 6th Imam al-Sadiq (as) reports that he asked the 6th Imam of the reason why a musalli (worshipper) says the takbir three times after the taslim, by raising his hands.

The Imam (as) replied that this was because when the Prophet of Islam conquered Mecca, he recited the Dhuhr prayers at the Hajar al-Aswad. When he recited the salams, he raised his hands and did the takbir thrice...24

Hence it is in light of these traditions that jurists of the past and present have ruled that the three takbirat feature as the first of the ta’qibat rituals. Shaykh al-Ta’ifa al-Tusi (d 10067 AD) writes in his al-Nihayatu fi Mujarradi al-Fiqh wa al-Fatwa (pg 70) that it is recommended for a worshipper to raise his hands to his ears and say allahu akbar thrice on completing the prayer...

Also Al-Majlisi (d 1699 AD) cites in his Bihar al-Anwar from Shaykh al-Tusi’s work on worship rituals titled Misbah al-Mutahajjid wa Silah al-Mut’abbid as follows: ‘then the worshipper says the taslim, and then raises his hands for takbir bringing them parallel to his ears and performs the takbir thrice in a slow, even pace...’25

2) Evidence adduced from the ahadith that the tahlil is the second of the ta’qibat to be performed after the termination of the ritual prayer.

The evidence for this is found in the composite tradition of Mufaddal bin ‘Umar cited above in a truncated form and cited here below in full as it contains the evidence for two things: the takbir and the tahlil.

Mufaddal bin ‘Umar, a companion of the 6th Imam al-Sadiq (as) reports that he asked the 6th Imam of the reason why a musalli says the takbir three times after the taslim, by raising his hands.

لا إله إلا الله وحده أنجز وعده ونصر عبده وأعز جنده وغلب الأحزاب وحده، فله الملك وله الحمد يحيي ويميت ويميت ويحيي وهو على كل شيء قدير.

This is translated as: ‘There is no God but Allah, One/Unique/Single, One/Unique/Single. He fulfilled His promise (to the Prophet regarding the conquest of Mecca, which is described in Sura al-Fath and even showed him in a dream) and He helped His servant (Muhammad in this conquest and victory). He (i.e., Allah) gave honour to His army (i.e., the army constituting of the believers: the Muhajirun and the Ansar) and defeated the (disbelieving) group (of Meccans) singly. Thus to Him belong sovereignty and the command, and for Him is praise. He gives life and death and death and life (i.e., resurrection) and He has power over everything’.

Then the Prophet turned to his companions and said: "Never abandon these takbirat and this supplication at the end of every obligatory salat, for he/she who performs the three takbirat and recites this supplication has carried out that which is obligatory on him/her with respect to thanking God for strengthening Islam and its fighters".26

Now, a slightly longer version of this tahlil supplication is found in the legal texts as follows27:

لا اِلـهَ إلاَّ اللهُ اِلهاً واحِداً وَنَحْنُ لَهُ مُسْلِمُونَ لا اِلـهَ إلاَّ اللهُ وَلا نَعْبُدُ إلاّ اِيّاهُ مُخْلِصينَ لَهُ الدّينَ وَلَوْ كَرَهَ الْمُشْرِكُونَ لا اِلـهَ اِلاَّ اللهُ رَبُّنا وَرَبُّ آبائنَا الاْوَّلينَ لا اِلـهَ اِلاَّ اللهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ وصدق عبده واَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَاَعَزَّ جُنْدَهُ وَهَزَمَ الاْحْزابَ وَحْدَهُ فَلَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيي وَيُميتُ وَيُميتُ وَيُحْيي وَهُوَ عَلى كُلِّ شَيْء قَديرٌ

But al-’Allama al-Majlisi then writes regarding the above tahlilat that he has not seen the portion beginning with لا اِلـهَ إلاَّ اللهُ اِلهاً واحِداً وَنَحْنُ لَهُ مُسْلِمُونَtill رَبُّنا وَرَبُّ آبائنَا الاْوَّلينَin any tradition! 28

This observation of al-’Allama al-Majlisi seems corroborated in the tradition of Mufaddal bin ‘Umar, which simply mentions the latter part of the longer version cited above.

Hence the Syeds al-Yazdi,29 al-Khu’i,30 Sistani and al-Hakim31 have all suggested the version of the tahlil supplication which needs to be recited as part of the tahlil to be the one which appears in the tradition (and is given at the beginning of this answer).

But as the ta’qibat rituals are not limited to transmitted supplications only and can include supplications that we may coin ourselves and even recite in our own tongues, then therefore, reciting the above extended tahlil supplication which also includes the transmitted version anyway, may not be a problem after all.

3) Evidence in favour of the tasbih being part of the ta’qib rituals and its recitation to occur very soon after the cessation of the ritual prayers.

Two sets of traditions have been transmitted regarding the glorifications to be recited. These reports identify near similar formulas with near similar merits for both and near similar number of times that these need to be repeated.

Both sets also mention that these glorifications need to be recited by the worshipper before the worshipper changes his/her posture from that of the salat, i.e., before the worshipper crosses his/her legs to sit comfortably, thereby denoting an unbroken link with the ritual prayer and alluding to an immediate sequence or succession of acts.

a) The tasbih of Lady Zahra (sa). This glorification has been emphasised with such overwhelming intensity in the traditions from the Imams that its individual superiority is beyond doubt. Those texts of demonstrative law (i.e., those that I consulted) that are not particularly concerned with a sequential description of the ta’qibat rituals always begin their discussion of the ta’qib rituals with mentioning the significance and merit of this tasbih and that may be the reason why Shaykh al-Tusi exhorts in his al-Nihayatu fi Mujarradi al-Fiqh wa al-Fatwa (pg 70) that if a worshipper is unable to carry out all the ta’qibat rituals then he/she must not let go of this tasbih save in such emergencies when nothing at all is possible to recite.

Nevertheless if a sequence is adhered to, then it may not precede the two rituals mentioned above.

Abu Khalid al-Qummat narrates from Imam al-Sadiq (as) who said: ‘the tasbih of Fatima (as) recited every day after every ritual prayer is more beloved to me than the recitation of a thousand cycles of ritual prayer every day’.32

Zurara bin A’yan reports from Imam al-Sadiq (as) as saying: ‘the tasbih of Fatima al-Zahra is from the abundant remembrance of God about which God says (in Q33:41) “...remember God with abundant remembrance”’33

Salih bin ‘Uqba reports from Imam al-Baqir (as) as saying: ‘God has not been worshipped with anything of praise better than the tasbih of Fatima and if there had been anything better than that then the Messenger of God (saw) would have gifted that as a gift to Fatima’.34

Ibn Abi Najran reports from Imam al-Sadiq (as) via an intermediary that: ‘one who glorifies God after the obligatory ritual prayer with the tasbih of Fatima a hundred times and follows it up with لا اله الا الله once, will be forgiven’.35

Ibn Sinan reports from Imam al-Sadiq (as) who said: ‘any one from among you who extols God by means of the tasbih of Fatima (as) before he changes his posture from that of the obligatory prayer/or before he crosses his legs to sit comfortably (the literal words are: qabla ‘an yuthanyya rijlayhi min salati al-faridha) will have God forgive him’.36

All the traditions above prove the place of this tasbih within the ta’qibat ritual, but the last tradition in particular contains the evidence that this tasbih needs to be recited very soon after the cessation of the ritual prayer.

However, as the evidence above shows, the 3 takbirat and the tahlil must not be preceded by any other ritual after the cessation of the ritual prayer and therefore it follows that if this tasbih is to be recited before we change our posture, then it is my reasoned suggestion that it needs to be recited after the tahlil.

It is recommended to make the rosary from the earth of the grave of Imam al-Husayn (as)37 for as al-Hasan bin Mahbub reports: ‘Imam al-Sadiq (as) was asked about using the earth from the grave of Hamza and al-Husayn (as) and their comparable superiority, and he replied: “a rosary made from the earth of the grave of al-Husayn (as) is equivalent to glorification (of God) when in the hands of a person without the person (actually) uttering the glorifications (verbally)”’.38

And al-Tabrisi records a mursal tradition from Imam al-Sadiq (as) as follows: ‘a person who turns a rosary, that is made from the earth of the grave of al-Husayn (as), in his/her hand once with or without reciting the formula of repentance (al-istighfar) will have God register for him 70 (al-istighfar), and the prostration on it tears apart the seven veils’.39

b) The al-tasbihat al-arba’a to be recited either 30 times or 40 times or a 100 times after the obligatory prayers.40

The 6th Imam (as) reports from the Messenger of God (saw) who said: ‘let the one who concludes his/her prayer repeat 30 times (the formula):

سبحان الله والحمد لله ولا اله الا الله والله اكبر

It fends off destruction, devastation, drowning, destruction by fire, tumbling into a well, being eaten by a beast of prey, an evil and unfortunate death and the misfortune that would descend on the servant (of God) on that day’.41

When the 6th Imam was asked about the verse (Q33:41) يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا said: ‘it means to glorify (God) thirty times after the obligatory prayer’.42

The 6th Imam also said: ‘Anyone who says سبحان الله والحمد لله ولا اله الا الله والله اكبر 40 times after every obligatory prayer before he changes his posture (from that of the ritual prayer) and then beseeches God, will be granted what he had asked for’.43

Again, all the above traditions prove the place of al-tasbihat al-arba’a within the ta’qibat ritual but the last tradition insists that it be recited very soon after the cessation of the ritual prayer.

Now in light of the fact that this ritual cannot precede the 3 takbirat and the tahlil then it must be recited following them, but again, in light of the overwhelming excellence of the tasbih of Lady Zahra (sa) which is clearly evident in the transmitted traditions, then it is my reasoned suggestion that it should necessarily follow it rather than precede it.

4) Evidence of the emphasis on supplications as part of the ta’qib is based on the traditions from the Prophet and the Imams such as the following: The 10th Imam Ali al-Naqi (as) reports from his forefathers that the Messenger of God (saw) said: ‘One who performs an obligatory prayer for the sake of God earns to his credit an answered supplication as a result of it’. A similar report is also transmitted from Imam al-Ridha (as). 44

Zurara bin A’yan said: ‘I heard Imam al-Baqir (as) say: “supplication rendered after an obligatory prayer is better than saying a voluntary ritual prayer (i.e., al-nafila prayer) and the (Prophetic) practice has been established on this”’.45

‘Ali bin Ja’far reports from his brother the 7th Imam Musa bin Ja’far, from their father Imam al-Sadiq (as) as follows: ‘there is not a believer who discharges an obligation from the obligations of God, save that he obtains an accepted supplication to his credit at the time of discharging his obligation.46

Hammad bin ‘Isa reports from Imam al-Sadiq (as) as follows: ‘Indeed God has obligated on you the five daily ritual prayers at the best of hours; hence it is incumbent on you to supplicate after every ritual prayer’.47

Al-Husayn bin Hammad reports from Imam al-Baqir (as) as follows: ‘any person who recites the following supplication: استغفر الله الذي لا اله الا هو الحي القيوم ذا الجلال والاكرام وأتوب اليه thrice after the termination of the obligatory prayers and before he changes his posture from that maintained during the obligatory prayers/ before he crosses his legs (inorder to sit comfortably) will have God forgive his/her sins even if they were like the foam of the sea’.48

The last tradition above again has the determining phrase: qabla ‘an yuthanyya rijlayhi min salati al-faridha – before he sits down cross-legged after the obligatory prayer/ before he changes his posture after the obligatory prayer. Hence, while any supplication may be recited when this stage is reached, it is my reasoned suggestion that it would be better to recite this supplication either after the al-tasbihat al-arba’a or after the tasbih of Lady Zahra (sa).

After it, some or all of the following transmitted supplications may be recited49:

اللهم اهدني من عندك وأفض علي من فضلك وانشر علي من رحمتك وأنزل علي من بركاتك

‘Ali bin Mahzayar reports that the following supplication was taught to Muhammad bin Ibrahim when he wrote to the 8th Imam to teach him a supplication which he may beseech by, after the obligatory ritual prayers and which would gather together for him the good of the world and the hereafter. The Imam therefore responded with this supplication50:

أعوذ بوجهك الكريم وعزتك التي لا ترام وقدرتك التي لا يمتنع منها شيء من شر الدنيا والاخرة. ومن شر الاوجاع كلها ، ولا حول ولا قوة إلا بالله العلي العظيم.

Other supplications are some of the following51:

اللهم إني أسالك من كل خير أحاط به علمك وأعوذ بك من كل شر أحاط به علمك ، اللهم إني أسألك عافيتك في اموري كلها ، وأعوذ بك من خزي الدنيا وعذاب الاخرة.

أعيذ نفسي ومارزقني ربي بالله الواحد الاحد الصمد الذي لم يلد ولم يكن له كفوا أحد ، واعيذ نفسي وما رزقني ربي برب الفلق من شر ما خلق ، إلى آخر السورة ـ ، واعيذ نفسي وما رزقني ربي برب الناس ملك الناس ـ إلى آخر السورة.

The following supplication is for protection from forgetfulness52:

سُبْحانَ مَنْ لايَعْتَدي عَلى أهْلِ مَمْلَكَتِهِ سُبْحانَ مَنْ لا يَأخُذُ اَهْلَ الاَْرْضِ بأَلْوانِ الْعَذابِ سُبْحانَ الرَّؤوُفِ الرَّحيمِ اَللّـهُمَّ اْجَعلْ لي في قَلْبى نُوراً وَبَصَراً وَفَهْماً وَعِلْماً اِنَّكَ عَلى كُلِّ شَي قَديرٌ

Traditions have also been transmitted that recommend the recitation of Ayat al-Kursi53 and the recitation of Sura al-Ikhlas twelve times and then to spread out one’s hands and raise them towards the heavens and to recite the following supplication54:

اللّهم إنّي أسألك باسمك المخزون المكنون الطاهر الطهر المبارك ، وأسألك باسمك العظيم ، وسلطانك القديم .. يا واهب العطايا يا مُطلق الأُسارى يا فكّاك الرقاب من النار صلّ على محمد وآل محمد ، وفكَّ رقبتي من النار ، وأخرجني من الدنيا آمناً ، وأدخلني الجنّة سالماً ، واجعل دعائي أوّله فلاحاً ، وأوسطه نجاحاً ، وآخره صلاحاً ، إنّك أنت علام الغيوب

It is also recommended to recite the two formulas of the faith (al-Shahadatayn), confessing to faith in the twelve Imams,55 asking for paradise, seeking refuge in God from hell,56 reciting Q3:17, Q3:26, Sura al-Hamd57 and reciting salutations on the Prophet and his purified progeny. 58

Hence Zurara reports from the 5th Imam al-Baqir (as) as having said: ‘you are obliged in favour of seeking the two obligations after every ritual prayer’. Zurara asked ‘what are these two obligations?’ The Imam replied: ‘supplicating for paradise and seeking refuge with God from hell’.59

Therefore the following supplication has been suggested60:

اللهم صل على محمد وآل محمد وأجرني من النار وارزقني الجنة وزوجني من الحور العين.

5) Evidence in favour of the prostration of gratitude being part of the ta’qib ritual and evidence for the various recitals and supplications that are suggested to be recited in it.

Some traditions mention a prostration while others mention two and so the author of Al- Zubdatu al-Fiqhiyya surmises that the prostration of gratitude is counted as two prostrations because of the occurrence of the rubbing of the forehead and the cheeks in the dust (which practice is known as al-ta’fir) between the two while the probable reason that this prostration is counted as one is because of the negation of raising the head from the position of prostration and hence being counted as one.61 Thus if the practice of al-ta’fir is considered as interrupting the prostration then there will be two prostrations while if it is considered to be non-interruptive, then merely one.

Abu al-Hasan al-Asadi reports Imam al-Sadiq (as) to have said: ‘the worshipper prostrates after the obligatory prayer inorder to thank God, (exalted is His name), for His grace with which He graced him in allowing him to successfully discharge his obligation...’62

The evidence in favour of reciting the formula al-hamdu lillahi, shukran shukra 100 times in the prostration, with this recital being interspersed with the formula shukran lilmujib after every tenth recital is as follows:

Shaykh al-Tusi reports a mursal tradition in his Misbah al-Mutahajjid from Imam al-Sajjad (as) that: he used to say in the prostration of thanksgiving a hundred times الحمد لله شكرا and after every such tenth repetition he would say شكرا للمجيب.

Then he would recite this supplication:

يا ذا المن الذي لا ينقطع أبدا ولا يحصيه غيره عددا ويا ذا المعروف الذي لا ينفذ أبدا يا كريم يا كريم يا كريم

‘O Possessor of favors, which do not cease ever! Neither is anyone apart from Him able to reckon its number. O Possessor of goodness whose extent is unfathomable! O Generous, O Generous, O Generous’.

Thereafter he would supplicate, beseech humbly and implore earnestly.64

The evidence that the phrase شكرا لله ought to be recited 100 times at most and thrice at the very least

Sulayman bin Hafs al-Marwazi reports that the Imam al-Ridha (as) wrote to him as follows: ‘say in the prostration of thanksgiving a hundred times ‘شكرا شكرا’ and if you wish ‘ عفوا عفوا’.65

Abu al-Hasan al-Asadi reports Imam al-Sadiq (as) to have said: ‘the worshipper prostrates after the obligatory prayer inorder to thank God, (exalted is His name), due to His grace with which He graced him in allowing him to successfully discharge his obligation, and the least that suffices in it is to recite the formula شكرا لله thrice’.66

Ibn Faddal reports from Imam al-Ridha (as) who said: ‘the prostration after the obligatory prayer is as gratitude to God due to the success granted to the servant for the sake of God in discharging the obligations. The least that suffices in it of a recital is that he should say شكرا لله thrice’. Ibn Faddal said that he then asked the Imam: ‘what is the meaning of the servant’s expression of شكرا لله ?

He responded: ‘it means that the worshipper intends to say by his act of prostration: “this prostration is from me in gratitude to God due to the success He granted me for His sake, in service and in discharging His obligations”. And gratitude causes increase, hence if there was any defect in the ritual prayer which was not compensated and completed by the nawafil prayers then they would be completed by this prostration’.67

Evidence for the recommendation in favour of al-ta’fir

The mursal tradition of ‘Ali bin Yaqtin who reports from Imam al-Sadiq (as) who said: ‘God revealed to the Prophet Musa (as) saying: “do you know why I chose you above all others for My conversations?” He replied: “what is the reason O Lord?” So God revealed to him saying: “O Musa, I carefully scrutinised my servants, their outer and their inner and did not find anyone among them more humble to Me than you. O Musa, when you pray, you place your cheeks on the earth”’.68

Ishaq bin ‘Ammar reports from Imam al-Sadiq (as): ‘when Musa bin ‘Imran prayed he would not get up and leave till he had pressed his right and left cheeks on the earth’.69

Evidence for Spreading out the arms, chest and abdomen

Yahya bin ‘Abd al-Rahhman said: ‘I saw Abu al-Hasan (as), the third, perform the prostration of gratitude and he spread out his arms and pressed his chest and abdomen to the earth and so I asked him about it and he replied ‘such is necessary’.70

Some Supplications that may be recited in these prostrations

The scholar al-Kaf’ami (d 1499 AD) reports a mursal tradition from Imam ‘Ali (as) which transmits the supplication that the Imam used to recite in the prostrations. The tradition is as follows:

He (i.e., Imam ‘Ali (as)) used to say when making the two prostrations: ‘You admonished me but I did not heed the warning. You deterred me from Your proscriptions but I was not deterred. You inundated me with Your benevolence and generosity but I did not thank You! Pardon me, pardon me, and pardon me’.71

The authentic tradition which Shaykh al-Saduq reports with his chain of transmitters, from ‘Abdullah bin Jundab, from Musa bin Ja’far (a.s). ‘Abdullah bin Jundab asks the Imam: ‘what should I recite in the prostration of thanksgiving for our companions (i.e., the Shi’as) differ among themselves about it’. The Imam replied: ‘Say (the following) in your prostration of thanksgiving:

اللهم إني أشهدك وأشهد ملائكتك وأنبيائك ورسلك وجميع خلقك إنك أنت الله ربي، والاسلام ديني، ومحمدا نبيي، وعليا والحسن والحسين، وعلي بن الحسين، ومحمد بن علي، وجعفر بن محمد، وموسى بن جعفر، علي بن موسى، ومحمد بن علي، وعلي بن محمد، والحسن بن علي، والحجة بن الحسن بن علي أئمتي بهم أتولى ومن أعدائهم أتبرء

“O Allah! Indeed I call upon you as a witness and I call upon your angels, your Prophets and Messengers and the entirety of your creation as a witness, that surely you O Allah are my Nourisher, that Islam is my religion, that Muhammad is my Prophet and that ‘Ali, al- Hasan, al-Husayn, ‘Ali bin al-Husayn, Muhammad bin ‘Ali, Ja’far bin Muhmmad, Musa bin Ja’far, ‘Ali bin Musa, Muhammad bin ‘Ali, ‘Ali bin Muhammad, al-Hasan bin ‘Ali and the Hujjat (i.e.Proof), son of al-Hasan are my leaders. Them I love and obey and from their enemies I dissociate.”72

Evidence for the last ritual of leaving the place of prayer

The 6th Imam (as) reports from his forefathers from ‘Ali (as) who said: ‘When the Messenger of God intended to leave (the place of prayer) after the cessation of prayer, he would pass his right hand over his forehead/brow and then say “O God, praise belongs to You, there is no God but You, Knower of the unseen and the seen. O God, remove anxiety, sadness, trials and tribulations from us, whatever of it has come to light and whatever of it remains hidden,” and he (saw) said: “none from my community who does this save that God will grant him/her whatever such a person seeks”’.73

Here comes to an end my discussion of the ta’qib ritual with the humble hope that it shall prove interesting and beneficial to all those who read it, just as it proved interesting and beneficial to me while researching and writing it.

1. Al-Jawhar al-Fakhriyya pg 294. Al-Zubdatu al-Fiqhiyya pg 236-237. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 397
2. Ijma’iyyatu Fiqhi al-Shi’a pg 268. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 397
3. Al-Zubdatu al-Fiqhiyya pg 237
4. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 397
5. Al-Jawhar al-Fakhriyya pg 294. Al-Zubdatu al-Fiqhiyya pg 237. For example, the section in Shaykh Yusuf al- Bahrani’s (d 1772 AD) legal work al-Hada’iq al-Nadhira discussing the supplications that could be recited in the ta’qib that have been transmitted from the Imam extends to tens of pages!
6. What this means is that these three rituals are the most meritorious when carried out in the above-mentioned sequence after the prayers, yet when considered individually, the tasbih is absolutely the most superior ritual of all the three. See Al-Zubdatu al-Fiqhiyya pg 238
7. Al-Jawhar al-Fakhriyya pg 294. Al-Zubdatu al-Fiqhiyya pg 237, Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 397
8. Al-Jawhar al-Fakhriyya pg 294. Al-Zubdatu al-Fiqhiyya pg 238, Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 398
9. Al-Jawhar al-Fakhriyya pg 295. Al-Zubdatu al-Fiqhiyya pg 238, Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 397
10. 10 Al-Jawhar al-Fakhriyya pg 295. Al-Zubdatu al-Fiqhiyya pg 240
11. Al-Jawhar al-Fakhriyya pg 296. Al-Zubdatu al-Fiqhiyya pg 241
12. Al-Jawhar al-Fakhriyya pg 296. Al-Zubdatu al-Fiqhiyya pg 244
13. Al-Jawhar al-Fakhriyya pg 296. Al-Zubdatu al-Fiqhiyya pg 241-243
14. Al-Jawhar al-Fakhriyya pg 296. Al-Zubdatu al-Fiqhiyya pg 244
15. Minhaj al-Salihin pg 232. Al-Zubdatu al-Fiqhiyya pg 244.
16. Al-Zubdatu al-Fiqhiyya pg 244.
17. Cited in al-Hada’iq al-Nadhira volume 8, pg 510.
18. Al-Wasa’il chapter 1 on the topic of al-ta’qib, hadith number 5, cited in Al-Zubdatu al-Fiqhiyya pg 237.
19. Al-Wasa’il chapter 1 on the topic of al-ta’qib, hadith number 1, cited in Al-Zubdatu al-Fiqhiyya pg 237.
20. Cited in Al-Urwat al-Wuthqa pg 190.
21. Ijma’iyyatu Fiqhi al-Shi’a pg 268
22. Ijma’iyyatu Fiqhi al-Shi’a pg 268.
23. Mustadrak al-Wasa’il chapter 12 on the topic of al-ta’qib, hadith number 4, cited in Al-Zubdatu al-Fiqhiyya pg 237.
24. Al-Wasa’il chapter 14 on the topic of al-ta’qib, hadith number 2, cited in Al-Zubdatu al-Fiqhiyya pg 237-238 and in Ijma’iyyatu Fiqhi al-Shi’a pg 268-269.
25. Al-Zubdatu al-Fiqhiyya pg 238.
26. Al-Wasa’il chapter 14 on the topic of al-ta’qib, hadith number 2, cited in Al-Zubdatu al-Fiqhiyya pg 237-238 and in Ijma’iyyatu Fiqhi al-Shi’a pg 268-269.
27. Bihar volume 83, page 43, hadith 54, cited in Al-Zubdatu al-Fiqhiyya pg 238.
28. Al-Zubdatu al-Fiqhiyya pg 238
29. Al-Urwat al-Wuthqa pg 191.
30. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 398
31. Minhaj al-Salihin pg 230.
32. Al-Wasa’il chapter 9 on the topic of al-ta’qib, hadith number 2, cited in Al-Zubdatu al-Fiqhiyya pg 238-239.
33. Al-Wasa’il chapter 8 on the topic of al-ta’qib, hadith number 1, cited in Al-Zubdatu al-Fiqhiyya pg 239.
34. Al-Wasa’il chapter 9 on the topic of al-ta’qib, hadith number 1.
35. Al-Wasa’il chapter 7 on the topic of al-ta’qib, hadith number 3, cited in Al-Zubdatu al-Fiqhiyya pg 239.
36. Al-Wasa’il chapter 7 on the topic of al-ta’qib, hadith number 5, cited in Al-Zubdatu al-Fiqhiyya pg 239.
37. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 398.
38. Al-Wasa’il chapter 16 on the topic of al-ta’qib, hadith number 3, cited in Al-Zubdatu al-Fiqhiyya pg 240.
39. Al-Wasa’il chapter 16 on the topic of al-ta’qib, hadith number 4, cited in Al-Zubdatu al-Fiqhiyya pg 240.
40. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399
41. Al-Wasa’il chapter 15 on the topic of al-ta’qib, hadith number 1 and 2, cited in Ijma’iyyatu Fiqhi al-Shi’a pg 269.
42. Al-Wasa’il chapter 15 on the topic of al-ta’qib, hadith number 3, cited in Ijma’iyyatu Fiqhi al-Shi’a pg 269.
43. Al-Wasa’il chapter 15 on the topic of al-ta’qib, hadith number 6, cited in Ijma’iyyatu Fiqhi al-Shi’a pg 269.
44. Al-Wasa’il chapter 1 on the topic of al-ta’qib, hadith number 10, cited in Ijma’iyyatu Fiqhi al-Shi’a pg 269.
45. Al-Wasa’il chapter 5 on the topic of al-ta’qib, hadith number 1.
46. Al-Wasa’il chapter 1 on the topic of al-ta’qib, hadith number 12, cited in Al-Zubdatu al-Fiqhiyya pg 237.
47. Al-Wasa’il chapter 1 on the topic of al-ta’qib, hadith number 6, cited in Al-Zubdatu al-Fiqhiyya pg 236
48. Al-Wasa’il chapter 24 on the topic of al-ta’qib, hadith number 4, cited in Al-Zubdatu al-Fiqhiyya pg 240. Al- Mustanad fi Sharhi al-Urwat al-Wuthqa pg 400
49. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 398
50. Al-Wasa’il chapter 24 on the topic of al-ta’qib, hadith number 3, cited in Al-Zubdatu al-Fiqhiyya pg 241. Also cited in Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399.
51. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399
52. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 400
53. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399
54. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399-400
55. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 400
56. Al-Zubdatu al-Fiqhiyya pg 241.
57. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399
58. Ijma’iyyatu Fiqhi al-Shi’a pg 270
59. Cited in Ijma’iyyatu Fiqhi al-Shi’a pg 270
60. Al-Mustanad fi Sharhi al-Urwat al-Wuthqa pg 399
61. Al-Zubdatu al-Fiqhiyya pg 242.
62. Al-Zubdatu al-Fiqhiyya pg 242.
63. Al-Wasa’il chapter 1 on the topic of the two prostrations of gratitude, hadith number 3, cited in Al-Zubdatu al-Fiqhiyya pg 241.
64. Al-Wasa’il chapter 6 on the topic of the two prostrations of gratitude, hadith number 4, cited Al-Zubdatu al- Fiqhiyya pg 243.
65. Al-Wasa’il chapter 6 on the topic of the two prostrations of gratitude, hadith number 2.
66. Al-Wasa’il chapter 1 on the topic of the two prostrations of gratitude, hadith number 2, cited in Al-Zubdatu al-Fiqhiyya pg 241.
67. Al-Wasa’il chapter 1 on the topic of the two prostrations of gratitude, hadith number 3, cited in Al-Zubdatu al-Fiqhiyya pg 241.
68. Al-Wasa’il chapter 3 on the topic of the two prostrations of gratitude, hadith number 1, cited in Al-Zubdatu al-Fiqhiyya pg 242-243.
69. Al-Wasa’il chapter 3 on the topic of the two prostrations of gratitude, hadith number 2, cited in Al-Zubdatu al-Fiqhiyya pg 243.
70. Al-Wasa’il chapter 4 on the topic of the two prostrations of gratitude, hadith number 2, cited in Al-Zubdatu al-Fiqhiyya pg 243.
71. Mustadrak al-Wasa’il chapter 5 on the topic of the two prostrations of gratitude, hadith number 4, cited in Al-Zubdatu al-Fiqhiyya pg 242.
72. Al-Wasa’il Vol 7, pg 15. Also cited in Al-’Urwat al-Wuthqa pg 175.
73. Al-Zubdatu al-Fiqhiyya pg 244, cited from Mustadrak al-Wasa’il chapter 4 on the topic of the two prostrations of gratitude, hadith number 1.

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Afzal Sumar

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Ahlul Bayt World Assembly

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Mujahid Husayn

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Prayer (Salat), According to the Five Islamic Schools of Law Volume 2 of 8 By: ‘Allamah Muhammad Jawad Maghniyyah Translated from the Arabic by Mujahid Husayn Publisher: Department of Translation and Publication, Islamic Culture and Relations Organization Address: P.O. Box 14155 - 6187 Tehran Islamic Republic of Iran 1st Edition 1417 A. H. (1997) Circulation: 3000

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Fatemeh Nazari

Ahlul Bayt World Assembly

Timing and Clothing for Prayer

Zeinab Donati — Fri, 29 Apr 2016 06:30:46 +0000

Salah (Prayers)

Youth

Timing and Clothing for Prayer

Mohammad Ali Shomali
International Institute for Islamic Studies, Qum

Spiritual Quest, Summer and Autumn 2012. Vol. 2. No. 2

******

One of the important aspects of prayer is to observe its correct timing. One is free to pray or speak to God at any time one wishes. However, ritual prayers have defined timings. Regarding this, Qur'an states,

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا

When you have finished the prayers, remember Allah, standing, sitting and lying down, and when you feel secure, perform the [complete] prayers, for the prayer is indeed a timed prescription for the faithful.1(4:103)

The requirement to perform prayers at set times is not a superfluous regulation prescribed to makes life difficult for the believers; rather, it is related to the fact that at those times we are in the greatest need of prayer. We need to energize ourselves with remembrance of God.

Similar to a battery which has to be charged with electricity at the proper time, the specified prayer times are the best times to regain our spiritual power and energy. God says in the Qur'an,

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ

And those who are watchful of their prayers. They will be in gardens, held in honour. (Qur'an 70:34-35)

Unfortunately, many people say their prayers when it is convenient for them instead of immediately when the time for a particular prayer arrives. It is not a respectful treatment of prayer, and indeed of God, to perform it after completing all other tasks. Each prayer has its own carefully specified timing and one experiences spiritual growth by adjusting one's schedule to perform prayer at its appointed time. Prayer shouldn't merely be part of our daily schedule, but it should occupy a central place in it.

However, unfortunately, many people carefully plan their daily tasks and even routine matters such as eating and sleeping, but do not set a fixed time for their prayer. It is unfortunate that many people build their lives around food, sleep, and business and so on when prayer is not a difficult or time-consuming task and can be performed in a few minutes without preventing us from carrying out our normal activities.

In Qur'an 2:238, God says,

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ

Be watchful of your prayers, and [especially] the middle prayer, and stand in obedience to Allah. (2:238)

According to some narrations, the middle prayer in this verse refers to the noon (zuhr) prayer. Interestingly, the first prayer performed by the Holy Prophet (s) was the noon prayer.

Some Narrations About Importance of Timing of Prayer

The holy Prophet of Islam (s) stated,

إذا زالت الشمس فتحت أبواب السماء وأبواب الجنان واستجيب الدعاء فطوبى لمن رفع له ذلك عمل صالح

When the sun passes the middle of the sky (i.e. at midday), the gates of heaven and the gates of Paradise will be opened and one's invocations will be answered [by God]. Joy is for the one from whom a righteous act is taken up [i.e., is accepted] at that time. ('Amili 1988, 4:165)

It is obvious that when the gates of heaven are open, one's supplications can reach the highest possible place. Also, when the gates of Paradise are open, one can receive its blessings; just like in the month of Ramadan when, according to the Holy Prophet (s), the gates of heaven are open. Thus, the precious moments of the blessed month of Ramadan can be partially experienced right after midday when the noon prayer is performed.

Imam Baqir (a) is reported to have said,

للمصلي ثلاث خصال إذا هو قام في صلاته: حفت به الملائكة من قدميه إلى أعنان السماء (3)، ويتناثر البر عليه من أعنان السماء إلى مفرق رأسه، وملك موكل به ينادي: لو يعلم المصلي من يناجي ما انفتل

There are three merits for those who perform prayers: when they stand for prayer, the angels surround them from their feet up to heaven; blessings descend upon their head from heaven; and an angel, appointed for them calls, "If they knew with whom they are conversing, they would never stop [praying]." ('Amili 1988, 4:33)

According to this narration, the one who performs prayer is not alone; rather, he/she is accompanied by a great number of God's angels. Likewise, we should not consider saying prayers to be like leaving recorded voice messages for a person who will listen to them later. This image is totally wrong. God listens to those who say prayers at the same moment, so much so that, after praising God in the state of ruku', we stand up and say, له حمده لمن الله سمع (God heard the one who praised Him), which indicates that at the same moment that the praying person praises God in ruku,, the Almighty listens attentively to them. Hence سميع (All- Hearing) and مجيب (Responsive) are amongst divine attributes and our appointed angel declares that if we knew completely and perfectly to Whom we are talking and whispering, then we would never want to stop doing so.

Regarding the significance of timing, Imam Sadiq (a) has said,

إذا صليت صلاة فريضة ، فصلها لوقتها صلاة مودّع يخاف أن لا يعود إليها أبداً

When you intend to perform your obligatory prayer, perform it on time, like the prayer of a person who is about to depart [this life] worried that they may never have another opportunity to perform prayer. ('Amili 1988, 4:34)

If we were somehow able to realize that the time of our death had arrived and we only had the opportunity to perform two units (rak'a) of prayer, then we would try to perform them in the best possible way we could, because we knew that it was our last chance to speak with God and ask Him for His mercy and forgiveness, which we will desperately need in the Hereafter. So Imam Sadiq (a) reminds us that each prayer we perform may be our last prayer, since no one is aware of the time of their death. Therefore, we have to appreciate each opportunity for prayer and try to perform it in the best possible way we can.

It may be helpful to remember that postponing the prayer does not reduce its supposed difficulty as prayers must be performed, whether on time or delayed. So if this is the case, then why not perform them on time to gain greater rewards and blessings? Satan frightens us with an illusion of difficulty which quickly vanishes if we do not listen to him for a while and practice performing our prayers on time.

In another narration, Imam Sadiq (a) has been quoted as saying,

إن العبد إذا صلى الصلاة في وقتها وحافظ عليها ارتفعت بيضاء نقية، تقول: حفظتني حفظك الله، وإذا لم يصلها لوقتها ولم يحافظ عليها ارتفعت سوداء مظلمة، تقول: ضيعتني ضيعك الله

Indeed, when a servant [of God] says their prayer on time and cares about it, their prayer will ascend [to heaven] while being illuminated and pure, and will tell them, "You cared about me; may God care about you!" But if they do not say their prayer at its proper time and do not care about their prayer, it will ascend [to heaven], while being dark and black, and will tell them, "You neglected me. May God neglect you! (Ibn Babawayh 1992, 1:209)

In the same vein as the second part of this narration, Qur'an 19:59 states:

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا

“But they were succeeded by an evil posterity who neglected the prayer, and followed [their base] appetites. So they will soon encounter [the reward of] perversity.”(19:59)

Therefore, in addition to those who fail to perform their prayers, those who constantly perform their prayers without adequate care and attention should also be worried. God has warned this latter group in Qur'an 107:4-5:

فَوَيْلٌ لِلْمُصَلِّينَ الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ

“Woe to them who pray, those who are heedless of their prayers.”(107:4-5)

Obviously, when those who perform their prayers heedlessly are faced with such grave warnings, the fate of those who totally deprive themselves of prayer is extremely perilous.

Clothing and Its Role in Prayer

Wearing proper clothing during prayer is one of the conditions for acceptance prayer. Prayer clothes must be ritually clean (tahir). The one who prays must own or have the permission to use the clothing. Wearing other people's clothes without their permission, even to the extent of a single thread is forbidden and invalidates one's prayer. Correct ownership of clothing also entails that it must not be part of the one-fifth (khums) of one's property which belongs to the Imam of our time (a) and has to be submitted to his representatives, who would give a part of it to poor people among the descendants of the Prophet (s) and spend the rest in the cause of Islam.

Thus, praying in clothes bought with money which has khums due on it makes the prayer invalid. Many people detest the idea of refusing to pay back their debts to people but do not have the same feeling when they fail to pay khums, while both acts are equally abhorred and forbidden. It could even be claimed that refusing to pay khums is worse, because it is in fact stealing the property of the Imam of our time (a) and the poor among the descendants of the Prophet (s).

Another condition for the clothing of prayer is that it should cover the body correctly. The details of this condition are different for men and women and are explained in Islamic law manuals.

The Importance of Wearing Nice Clothes in Prayer

According to some narrations, it is recommended to put on one's best clothes during prayer (especially if one is praying in a mosque), because when we pray we meet and speak with God, the Lord of the worlds. Although God does not need it, putting on nice clothes during prayer is a sign of our attention to and respect for prayer. Furthermore, as believers, we should not be concerned about our fine clothes becoming worn out in prayer. Regarding this, the Holy Prophet of Islam (s) has said,

من اتقى على ثوبه في صلاته فليس لله اكتسى

The one who is worried about his clothes [becoming worn out] in his prayer has not put on clothes for the sake of God. ('Amili 1988, 4:454)

Wearing one's good clothes when one goes to a mosque is highly recommended. Qur'an 7:31 reads,

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ

“O, Children of Adam! Take care about your adornment, [regarding proper and clean garments] at every mosque [or place of worship].”

As one's children are regarded as one's adornment (18:46), some scholars have suggested that, according to this verse, taking one's children to mosques is advisable. Of course, one has to look after one's children to avoid causing any inconvenience to other people.

Spiritual Clothing as Compared to Material Clothing

Whilst keeping all these physical conditions in mind, one should not forget the spiritual aspects of clothing when one puts on one's clothes for prayer. All physical aspects of prayer are meaningful, replete with secrets, and deserve contemplation.

Regarding this, Imam Sadiq (a) has been quoted as saying,

أزين اللباس للمؤمن لباس التقوى، وانعمه الإيمان، قال الله ـ تعالى ـ: ولباس التقوى ذلك خيرٌ وأما اللباس الظاهر، فنعمة من الله ـ تعالى ـ تستر بها عورات بني آدم… ولا تفضح أحداً حيث ستر الله عليك ما اعظم منه. واشتغل بعيب نفسك واصفح عما لا يعنيك حاله وامره. واحذر أن يفنى عمرك بعمل غيرك، ويتجر برأس مالك غيرك، وتهلك نفسك، فان نسيان الذنوب من أعظم عقوبة الله… وما دام العبد مشتغلا بطاعة الله ـ تعالى ـ، ومعرفة عيوب نفسه، وترك ما يشين في دين الله ـ عز وجل ـ، فهو بمعزل عن الآفات، خائض في بحر رحمه الله

The most beautiful clothing for a believer is God- consciousness and the most pleasant clothing is faith. God Almighty has said, "Yet the garment of God- wariness that is the best" [Qur'an 7:26]. As for outer clothing, it is a blessing from God with which He covers the private parts of human beings. Do not disclose the faults of others since God has covered for you greater than that. Mind your own faults and do not interfere in what is irrelevant to you. Beware not to spend your lifetime on what other people do, not to let others do business using your capital, and not to cause your own destruction. Indeed, one of the greatest punishments of God is to forget your own sins. As long as a servant [of God] is busy obeying the Almighty, recognizing their own faults, and avoiding what damages their religiosity, they are far from harm, immersed in the sea of God's mercy. (Muhaddith Nuri 1987, 3:324-5).

Thus we see that although clothing is important for covering our physical body however it is much more important to have the clothing of piety otherwise we will be resurrected on the Day of Judgment with our sins visible to other people. In the Hereafter, the greatest pain suffered would be to lose our honour. Everyone will want to save themselves from being identified as a criminal but there will be nothing to hide behind. So, firstly we should not try to find out about other people's sins and if we do come to know about someone's sins then we should cover them up. We should provide protection to others so that God protects us.

Clothing as a Virtue for Human Beings

The blessing of clothing was bestowed by God upon humanity at the time of Prophet Adam (a). Before Adam (a) and Eve ate from the forbidden tree, their private parts were concealed. Qur'an 7:22 narrates the rest of the story:

فَدَلَّاهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَةَ بَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ۖ وَنَادَاهُمَا رَبُّهُمَا أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ وَأَقُلْ لَكُمَا إِنَّ الشَّيْطَانَ لَكُمَا عَدُوٌّ مُبِينٌ

“Thus he brought about their fall by deception. So when they tasted of the tree, their nakedness became exposed to them, and they began to stitch over themselves with the leaves of paradise. Their Lord called out to them, Did I not forbid you from that tree, and tell you, Satan is indeed your manifest enemy?”(7: 22)

God has made mankind different from other creatures in various ways, one of which is that other creatures have no idea about covering themselves, whereas human beings feel ashamed of being naked in front of others. This need for covering is related to our bodies, but we are in a much greater need of a covering that could hide our faults and imperfections. Out of His mercy, God provides us with this covering: He does not disclose our sins, some of which no one knows about except Him. Hence He is called العيوب ستار (Concealer of defects).

God is so Merciful that He has even prohibited His sinful servants from telling other people about their own sins. Accordingly, in Islam, one is not allowed to confess one's sins to other people.

Obviously, then, if one becomes aware of someone else's sins, he is not allowed to tell others about them. Furthermore a much greater prohibition is made in Islam regarding falsely attributing sins to innocent people. Since God has covered our sins and He does not want His servants' reputation to be damaged, this then calls for us to refrain from disclosing other people's faults.

Looking for Faults of Others or Focusing on One's Own Faults?

Continuing with the review of clothing as a virtue, according to our narrations, instead of looking for other people's faults and imperfections, we should focus on our own faults. Imam Ali (a) has stated,

طوبى لمن شغله عيبه عن عيوب الناس

Joy is for the one whose [focus on] their own faults prevents them from [looking for] other people's faults. (Nahj al-Balaghah, Sermon 176)

A student taking a test is supposed to give his full attention to his own test; as he would fail if he kept looking at other students' test papers. Likewise, our lifetime is the only opportunity we have to build our eternal life so we must not waste it by focusing on other people's faults, instead of focusing on our own imperfections.

Rumi tells the story of four people who entered a masjid and started praying. When they were praying, the muadhdhin called for prayer, which meant that they had not performed their prayer at its correct time. While all of them were in the middle of performing their prayers, one of them started arguing with the muezzin about the time of prayer. His friend then told him, "Why did you speak in the middle of your prayer? Your prayer is void." The third person reproached the second person, saying, "You also spoke and your prayer is void as well." Hearing this, the fourth person said, "I give thanks to God that I did not speak to any of you!" Thus, they all made the same mistake because they were all focusing on each other's mistakes and therefore did not recognize their own faults. This is the problem that many of us have. We always criticize other people for their faults, even when we are making the same mistakes ourselves.

With respect to faults, we should be concerned about ourselves first, because if someone else goes astray we will not be accountable for their actions. Of course, this does not mean that we should forget about other people and not try to help them. We can always encourage good and discourage bad when it is appropriate.

Allamah Tabataba'i has said that part of caring for ourselves is to carry out our social duties as a responsibility which we must do. So we should firstly sort out our own problems and then try to help sort other people's problems

We are not required to be perfect, what is important is that we are in the process of reforming ourselves. If a doctor knows that his patient takes his medication on time and avoids harmful foods and drinks, the doctor would not be worried if the patient is not cured immediately. The problem occurs when the patient does not care about the doctor's instructions.

We are all spiritually ill because we are not infallible. What is important is to listen to our doctor, take our spiritual medication on time, and avoid anything that is harmful. This will increase our spiritual health day by day until all our spiritual diseases are cured and we become absolutely healthy in our spirituality. The significance of spiritual health becomes clearer if we know that on the Day of Judgment, the only thing that will help is having a "sound" heart. Qur'an 26:87-89, quoting Prophet Abraham (a), reads,

وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

Do not disgrace me on the day that they will be resurrected, the day when neither wealth nor children will avail, except him who comes to Allah with a sound heart.( 26:87-89)

Therefore, our most important duty is to start curing our spiritual illnesses immediately before our time is over. Based on the above- mentioned narration, there are glad tidings for those who start this spiritual journey and as the Holy Qur'an indicates, they will be embraced by God's love from the very beginning, because God loves those who seek purity (Qur'an 9:108).

As discussed in this paper, in order to get the most benefit from prayer, we need to make the effort to say the prayers on time and also be mindful of both physical and spiritual clothing.

References

The Holy Qur'an, Translated by Ali Quli Qara'i.

Nahj al-Balaghah. Subhi Salih edition.

'Amili, Muhammad b. al-Hasan al-Hurr al-. Wasa,il al-Shi'a. Qum: Mu'assasat Al al-Bayt, 1988.

Ibn Babawayh, Muhammad b. Ali. Man La Yahduruh al-Faqih. Edited by Ali Akbar Ghaffari. Qum: Daftar Intisharat Islami, 1992.

Muhaddith Nuri, Husayn. Mustadrak al-Wasa,il wa Mustanbat al-Masa,il. Qum: Mu'assasat Al al-Bayt, 1987.

1. According to some hadiths, mawqutan means necessary, which is compatible with its literal meaning which has been stated above.

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Mohammad Ali Shomali

Timing and Clothing for Prayer Mohammad Ali Shomali International Institute for Islamic Studies, Qum Spiritual Quest, Summer and Autumn 2012. Vol. 2. No. 2