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Part 2
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Commentary
on the Supplication
بِسْمِ
اللّهِ
الرَّحْمـَنِ
الرَّحِيمِ
In the name of Allah the Merciful, the Compassionate
The expression
of Bimillah Al Rahman Al Raheem, also known as Basmala, is a
beautifully poetic phrase which offers both deep insight and brilliant
inspiration. It would take many volumes of books to analyze in detail the
significance of this expression word by word.
We cannot fathom
the magnificence of the word “Bismillah” however it suffices for us to know
that according to Imam Ar-Ridha’ (AS) as cited in Tafseer Al ‘Ayaashi, when
asked about the greatest verse in the Qur’an, he said “Bismillah Al-Rahman
Al-Raheem” is closer to Allah’s greatest name than the whiteness of the eye
(sclera) to its blackness (pupil).”
This
expression is so magnificent and so concise that all but one chapter of the
Qur’an (Surah Al Tawba) begins with the words Bismillah Al-Rahman Al-Raheem. It has often been said that the phrase Bismillah Al-Rahman
Al-Raheem contains the true essence of the entire Qur'an as well as the
true quintessence of all religions.
The common
translation of this phrase fails to capture the true depth of meaning or the
inspirational message of this beautiful expression. It is by pronouncing the
name of God and through His compassion and mercy that we as servants begin the
discourse with Allah (SWT) in the supplication of Salawat Sha’baniyyah. The
peak of servitude of a creation is to submit to His kingdom by admitting His
superiority as well as His absolute attributes.
The phrase
“In the name of” (Bismi) is an idiom having the connotation of with
the blessings of, under the governance of, as an instrument of,
as a representative of, on behalf of, with the support of, or for the
glory of. In each of these cases, the expression “In the name of”
indicates that one is submitting to, honoring or glorifying that which is
referred to.
The central
idea here is that whatever we do, every step that we take, every breath that we
breathe is done for, because of, and through the essence of the One who has
created us. As Imam ‘Ali (AS) explains, every creature takes Allah as God when
they undergo times of calamity and have needs and have no one to turn to but
Him. By calling out Bismillah, it is equivalent to beseeching help from
God for all your affairs.
Imam As-Sadiq
(AS) confirms this idea by presenting the analogy of a person who rides a ship
which suddenly sinks and he naturally calls out for help from something even if
he is an atheist. That thing which he is resorting to is Allah the Almighty. It
is not us that do the work, it is not us that make opportunities appear, it is
not us that produces fruits from every action as we alone are powerless and are
totally dependent upon the Creator for the very essence of life itself. Thus,
this beautiful word Bismillah is a magnificent reminder of our
relationship to our Creator and our relationship to all of creation.
Bismillah expresses our wonder, awe and
thankfulness while it also expresses our innermost prayer that we may have the
blessing of another breathe, another moment of life, and that we may walk on a
path of truth and understanding. To say Bismillah is to humbly offer
one's self as a vehicle for the glory and majesty of The One.
The two
terms Rahman and Raheem refer to attributes of the One God and
they are often translated as Merciful and Compassionate, but the roots of the
words point to a deeper meaning. Both Rahman and Raheem are
derived from the Semitic root r-h-m which indicates something of the
utmost tenderness which provides protection and nourishment, and that from
which all of creation is brought into being. Sure enough, the root 'rhm'
in Arabic has meanings of womb, kinship, relationship, love, kindness,
mercy, compassion, nourishing, and tenderness.
These two
words, Rahman and Raheem also express slightly different
variations of meaning. Imam As-Sadiq (AS) says that Rahman is a special name
for a general attribute while Raheem is a general name for a specific
attribute. And Prophet Isa (AS) states that Rahman is a type of mercy
related to this world while Raheem is related to the hereafter.
The term Rahman
describes that aspect of the source of all creation which is endlessly
radiating and nourishing, regardless of whom or what is receiving the endless
flow of blessings. The word Rahman is a very emphatic statement, then
that sentiment is echoed by being immediately followed by the use of another
form of the same root word.
Such
repetition is a joyful celebration of this Divine attribute and this is the
beauty of eloquence of the Arabic language. Rahman conveys the idea of
fullness and extensiveness, indicating the great quality of love and mercy
which engulfs all of creation without regard to any effort or request on our
part. Rahman indicates that Allah mercifully provides us sustenance even
if we cease to obey and worship Him, as indicated in Tafseer Saafi.
On the
other hand, the term Raheem describes that aspect of mercy which is
issued forth only in response to the actions and behavior of the recipient. It
is in this manner that God takes ten steps toward us when we take even a single
step toward God. Allah (SWT) is Raheem with our religion, our wordly
affairs, our hereafter and He has made it easy for us with least amount of
burden (Tafseer Saafi). According to many narrations, the mercy associated with
Raheem is specific to the believers only.
As mentioned in
the book Al Khesaal, it is recommended to recite this verse with a loud voice
during prayers and it is considered to be one of the five signs of a true
believer. There is also a sacred Hadith (Qudsi) in which Allah (SWT) says:
كل أمر ذي
بال لم يذكر
فيه بسم الله
الرحمن
الرحيم فهو
أبتر.
(Every considered matter which “Bismillah Al
Rahman Al Raheem” is not recited is put at halt.). Along the same lines, Allah (SWT) said to Prophet Musa: “O Musa! Ask My servants to
confess about Me that I am the most Merciful of all the merciful and I answer
the supplications of the uneasy souls and I ward off the troubles and turn the
conditions of time and I grant bounties after calamities and appreciate even
small deeds and give reward generously and turn the needy into the affluent and
that I am the everlasting Mighty and Omnipotent Lord and that they should pray
to me.” (Hayaat Al Qulub vol I)
Indeed there are
many secrets to this common yet profound expression such that it is narrated
that whoever among the Shia (followers of Ahlul Bayt) abandons its recitation,
Allah (SWT) will test him with a trial to remind him of praise and gratitude
and to erase his shame acquired due to neglecting its recitation. The school of
Companions, however, disagree that this verse is part of every Surah and hence
they abandon its recitation. It is certainly not a coincidence that this verse
be a point of contention among the Muslims. In fact this contention on a verse
which bears no controversial issue and is simply highlighting the mercy of
Allah and His attributes implies to us that there are indeed hidden secrets
behind this expression which requires further contemplation on our part.
If we ponder
further, we’ll realize that that Surah Al Fatiha (Hamd) is also known as the “The
Seven Which is Often Repeated” (Sab’aa Al Mathaani) and “The Mother of
the Book” (Umm Al Kitab). The verse “Bismillah Al Rahman Al Raheem” is one
of the Sab’aa Al Mathani which proves that it is indeed a verse that is part of
every chapter in the Qur’an. Being that this expression is included as the Mother
of the Book and Saba’a Al Mathaani, it therefore occupies great
status and shares in the glory of Surah Al Fatiha.
On that note, Imam ‘Ali (AS) testifies: "Know that all the
wisdom of the Heavenly Scriptures are in The Qur'an and whatever is in The
Qur'an is in the Fatiha (Suratul Hamd) and whatever is in Fatiha is in
Bismillah and whatever is in Bismillah is in the ‘Ba’ of Bismillah and whatever
is in the ‘Ba’ of Bismillah is encapsulated in the dot under ‘Ba’; and I am
that dot under ‘Ba’." (Yanabee’ Al Mawadda)
How then is all
of these virtues encapsulated in the expression of Basmalah? To begin
with, Ism and Allah signify The Creator and His Actions. Rahman
and Raheem relate to human existence and survival, and reward and
punishment respectively. ‘Ba’ is used in Arabic to express connection. So, the
‘Ba’ here defines the relationship between The Creator and the creation.
Thus, the three
elements of the whole Qur'an highlighted in the Fatiha are included in the
Basmalah and the Basmalah cannot stand without the ‘Ba’ which needs the dot
underneath it to gain identity. This identity distinguishes the ‘Ba’ from other
similar letters such as ‘Ta’ and ‘Tha’, all of which without their dots look
similar in shape. The dot under ‘Ba’ gives its distinct identity, the power,
the dynamism and the recognition of the existence of The Creator, His act of
Creation and the link between The Creator and the creation.
Without the dot,
‘Ba’ is incomprehensible and if ‘Ba’ is not established in Basmalah, then the
relationship of worship (na'budu) and assistance (nasta'een) between The
Creator and the creation cannot be comprehended. So, when the Imam (AS)
referred to the dot under ‘ba’, he pointed out that whosoever does not take him
as the pivot and the center loses out on the whole essense of the Qur’an.
Narrations also mention that had Imam ‘Ali (AS) wished, he could have explained
Surah Al Fatiha or Bismillah or the ‘Ba’ of Bismillah so much that pages would
have to be lifted by 70 camels!
After this delineation, we can now begin to
understand why the enemies of Imam ‘Ali (AS) and those who do not believe in
his Wilayat (guardianship) and successorship after the Holy Prophet (SA) have a
problem with Bismillah Al Rahman Al Raheem! It is simply because the key
to this phrase is Imam ‘Ali; hence it is not possible for any person to
sincerely appreciate the meaning behind this profound expression except after
acknowledging the Wilayat of Imam ‘Ali and professing his right of ownership
for Caliphate by divine appointment.
After realizing this reality, we can further
understand why Allah (SWT) intentionally stitched this verse in the beginning
of every Surah of the Holy Qur’an!
We can now comprehend why it is obligatory for
us to recite this phrase loudly as it is a sign of our completion of faith by
belief in the Wilayat of Ameer Al Mu’mineen (AS). Along the same lines, it is
narrated that it is highly recommended to recite Salawat loudly because
it removes hypocricy from the heart. Likewise, by pronouncing Bismillah loudly,
we declare our belief in Imam ‘Ali’s Wilayat without hesitation or hypocricy.
After
understanding to a certain extent the importance of the verse Bismillah Al
Rahman Al Raheem, it is not surprising to know that there are many rewards
for its recitation which cannot be enumerated. It suffices to cite this
narration of the Holy Prophet (SA) who said that:
“When a
person recites Basmalah, five thousand ruby palaces are built for him in Paradise. Each palace has a thousand chambers made of
pearls and in each chamber has seventy thousand thrones of emerald and each
throne has seventy thousand carpets made from special fabrics and upon each
carpet is seated a Hur-ul-‘Ain.” (Tafseer Al Burhaan)
A person
asked for the condition necessary to win this great reward and the Holy Prophet
(SA) replied that the person should recite the Bismillah Al-Rahman Al-Raheem
with conviction and understanding.
By
“conviction and understanding”, he means none other than conviction in the
Wilayah of his successor Imam ‘Ali (AS) and understanding to whom the
significance of this verse refers to. In another
tradition, the Prophet (SA) says: “Whoever recites ‘Bismillah Al Rahman Al
Raheem’ will have 4000 good deeds written for them, 4000 evil deeds erased for
them, and will be raised 4000 degrees.” (Bihaar Al Anwaar)
Many can say the
Basmalah out loud by tongue, however the Imam (AS) is referring to the
believer who recites it out loud while he or she is fully aware of its depths.
Even further, saying it out loud reinforces love for, obedience to, and
submission to Allah (SWT).
*****
اَللّهُمَّ
صَلِّ عَلى
مُحَمَّدٍ و
َآلِ مُحَمَّدٍ
Oh Allah! Bestow Your blessings on Muhammad and his progeny
After beginning the discourse with Allah
(SWT) by pronouncing His Name in the Basmallah and acknowledging the
Wilayat of His chosen guide Imam ‘Ali (AS), it follows that we complement this
expression by purifying our tongues with the pronouncement of Salawat (Allahuma
Sali ‘Ala Muhammad wa Aali Muhammad) which is to seek the bestowal of Allah’s blessings
on Prophet Muhammad (SA) and his purified progeny (AS). By reciting Salawat
we further acknowledge the rightful successorship of the 11 Imams from the
descendants of Imam ‘Ali (AS) who are the chosen ones meant by “Aali Muhammad”.
So what exactly does it mean to pray for
the bestowal of divine blessings on the Prophet’s family? According to Sheikh
Ahmad Al ‘Alawi, the meaning of Salat (prayer of benediction) varies according
to its sender and receiver. As for its
sender, if it is Allah (SWT) then its reality is different from that which is
due from His creations. From Him it is an action and from the creation it is
speech which cannot mean other than a supplication for mercy along with
exaltation or something along these lines.
However, when the benediction is coming
from the Almighty Allah, then its meaning varies according to the receiver of
that Salat. Surely, one can logically conclude that the Salat of Allah (SWT)
upon the common believers is not equal to His Salat to the special chosen ones
among them who enjoy a high rank in His eyes as He says in Surah Al Baqarah:
تِلْكَ
الرُّسُلُ
فَضَّلْنَا
بَعْضَهُمْ عَلَىٰ
بَعْضٍ
These are the messengers We favoured one above the other. [2:253]
Sheikh ‘Alawi adds that Allah (SWT) has
made His Salat upon His prophets and chosen ones to be the mirrored opposite of
His curse (la’na) upon His enemies which means expulsion and separation from
His mercy. As for the meaning of His Salat, it is His endearment and love and
proximity for that object of His Salat, as he deserves. So if he is among the
common believers, he will receive his share of Salat that he deserves according
to the level of piety and righteousness that he possesses.
However, if he is from among the elect
and chosen ones, then his portion from Allah (SWT) is Him Himself, for he is
not satisfied with anything less than Him. As the holy verse describes the
state of these exceptionally righteous believers,
وُجُوهٌ
يَوْمَئِذٍ
نَاضِرَةٌ {22} إِلَىٰ
رَبِّهَا
نَاظِرَةٌ {23}
Faces on that day will be shining resplendently. Looking towards
their Lord. [75:22-23]
Since it is a known fact the Prophet
Muhammad (SA) is the best of creation and the most beloved to Allah (SWT), we
can imagine that the Salat that he receives from His beloved Lord is not like
any Salat that may apply to any believer. In fact, we cannot fathom the
splendor of that divine Salat due to the exceptional status of the Holy Prophet
(SA) and his progeny.
However it suffices to make that
supplication with the recognition that the Prophet (SA) and his progeny
deserves the peak of reward and blessings due to the special position they
rightfully earned. Surely, it is not too much for the Prophet to earn that
great status when he is the one who said, “The core delight of my eyes was
made to lie in the Salat.” (Salat Al Mu’min fi Dawq Al Kitab Wal Sunnah)
And Salat in simple words is the
relationship which the Prophet (SA) happily pursues towards His beloved Lord. So
it is not a surprise that Allah (SWT) rewards the Prophet’s longing for Salat
by pronouncing in the Holy Qur’an that He (SWT) and His angels are sending
benediction on the Prophet (SA) and furthermore ordering all of the believers
to share in that noble act:
إِنَّ
اللَّهَ وَمَلاَئِكَتَهُ
يُصَلُّونَ
عَلَى
النَّبِيِّ ۚ
يَا أَيُّهَا
الَّذِينَ
آمَنُوا
صَلُّوا عَلَيْهِ
وَسَلِّمُوا
تَسْلِيمًا .
Allah and His angels shower blessings on the Prophet. Oh you who
believe! Ask blessings on him and salute him with a worthy salutation. [33:56]
When Imam Al-Kadhim (AS) was asked about
the interpretation of this verse, he answered that Salat coming from Allah (SWT)
is a mercy, from the angels it is a sign of purification (Tazkiyyah) from them,
and from the believers it is a supplication. (Thawaab Al ‘Amaal)
Furthermore, Imam As-Sadiq (AS) was asked
how do we convey Salat on Muhammad and his progeny and he answered, “we
should say ‘May the Salawat of Allah, the angels, His prophets and messengers
and all of His creation fall upon Muhammad and his progeny and may the Salam
and mercy of Allah be upon them.’” (Al-Ma’ani)
Furthermore,
the Sunni school of thought also verify that the Ahlul Bayt (AS) are the ones
meant by sending Salawat. As cited in the Qur’anic translation of Mir
Pooya, Fakhr al Din al Razi writes that “The Ahlul Bayt are at par with the
Holy Prophet in five things (one of which is) in invoking the blessings of
Allah during prayers, after each Tashahud which if not recited, renders the
Salat null and void.”
Bukhari
also writes in his Sahih, that the Holy Prophet (SA) said: "Say: 'Oh
Allah send blessings on Muhammad and on Aali Muhammad (AhulBayt) just as You
blessed Ibrahim and Aali Ibrahim'." (page 127, volume 3, Egypt
edition)
Even Ibn Hajar Al Makki writes in his
Sawa’eq al Muhriqah on page 87, that the Holy Prophet (SA) warned the people
not to send batar salawat (salawat which has lost the tail i.e.
curtailed). When asked what was mean by batar salawat, he replied: "If
you stop at 'Allahumma Sali ala Muhammad' You should say: 'Allahumma Sali ala
Muhammad wa Aali Muhammad'."
It is important to note that the above
verse [33:56] orders us to accompany the act of Salawat with the act of Salam,
meaning that whenever we send Salawat to Muhammad and his progeny, we should
also convey our Salam or Tasleem to them. As cited in Kitab Al Ehtijaj, Imam ‘Ali
(AS) explains that this verse has a manifest and hidden meaning. The manifest
is to send your benedictions and the hidden is His order to exercise Tasleem or
to submit to his Wilayah after the Holy Prophet (SA). Hence, whenever we recite
Salawat in a supplication, we should also remember to submit to the Wilayah of
the Prophet (SA) and his purified family.
There are many
inconceivable secrets, merits, and rewards for the person who recites Salawat
and one of them is atonement of sins like the one who is newly-born. By our act
of praying for the blessings to fall upon the Prophet (SA) and his progeny, we
are at the same time asking for mercy for ourselves simply due to our
acknowledgment that they truly deserve these divine blessings. It is related
that Imam Ar-Ridha’ (AS) said, “Reciting Salawat on us is a mercy to that
person and a gesture of proximity towards us.”
This sincere
step taken by the servant to reach their proximity is essentially translated as
the desire to reach the proximity of Allah (SWT) because pleasing the Prophet
(SA) and his progeny is equivalent to pleasing Allah (SWT). And Allah (SWT)
promises that “Whoever draws closer to Me by a hand's span, I will draw
closer to him by a forearm's length. Whoever draws closer to Me by a forearm's
length, I will draw closer to him by an arm's length. And whoever comes to Me
walking, I will come to him running.” (Sahih Muslim) So by reciting this
profound statement of Salawat with recognition of its meaning, the
servant comes closer in proximity to his Lord.
*****
شَجَرَةِ
النُّبُوَّةِ
The
tree of Prophethood
A tree generally bears fruit but a fruit
never appears on the trunk, rather it appears on the branches of a tree. If two
branches of the same tree bear fruit and we eat the fruit, we do not say that
we ate the fruit of the branch. Instead we say that we ate the fruit of the
tree even though the fruit appears on the branch, because it is really the
fruit of the tree. Likewise, when we speak about the tree of prophethood, we
are talking about the tree of Prophet Muhammad (SA).
The “tree of prophethood” is mentioned in
this supplication as a description to the object of Salawat who is the Holy
Prophet and his purified progeny. In fact the first part of this supplication
is a description and acknowledgement of some of the attributes that these
divinely-chosen personalities enjoy, while the latter part of the supplication
are prayers for them followed by prayers for the benefit of the servant.
Prophet Muhammad (SA) is the “tree of
prophethood” which branched out from Prophet Ibraheem (AS). When his daughter
the Master Lady of All Women Seyyida Fatima Al Zahra (AS) married her only
equal, Imam ‘Ali ibn Abi Talib (AS), she bore two wonderful fruits that came from
two infallible branches, who are his grandsons, Imam Hasan (AS) and Imam Husain
(AS).
The Infallibles themselves testified that
they are indeed the tree of prophethood as it is narrated in by Al-Khaythama
who relays that Abu Abdullah (AS) said to him the following, "O
Khaythama, we are the tree of prophet-hood, the house of blessings, the keys to
wisdom, the mine of knowledge, the station of the Messenger-ship of (Allah),
the center wherein the angels interchange and the place for the secrets of
Allah. We are the trust of Allah among the people and we are the great
Sanctuary of Allah. We are the promised responsibility of Allah and we are His
covenant. Whoever remains true to our covenant has remained true to the
covenant of Allah (SWT). Whoever disregards his covenant with us he has
disregarded his covenant and responsibility towards Allah." (Kitab Al
Kaafi)
In Hadith Tibrani cited from
the School of Companions, it is also narrated that “Fatimah is a branch from
the tree of Prophethood, and out of this branch blossom two fruits who are
named Hadrat Hasan and Hadrat Husain.”
When we analyze some verses of the Qur’an,
we also notice that Allah (SWT) referred to “the tree” as a parable and an
example for Muhammad (SA) and his progeny. For example, in Surah An-Noor, He
(SWT) says:
"اللَّهُ
نُورُ
السَّمَاوَاتِ
وَالْأَرْضِ ۚ
مَثَلُ
نُورِهِ
كَمِشْكَاةٍ فِيهَا
مِصْبَاحٌ ۖ
الْمِصْبَاحُ
فِي
زُجَاجَةٍ ۖ
الزُّجَاجَةُ
كَأَنَّهَا كَوْكَبٌ
دُرِّيٌّ
يُوقَدُ مِنْ شَجَرَةٍ
مُبَارَكَةٍ
زَيْتُونَةٍ لاَ
شَرْقِيَّةٍ
وَلاَ
غَرْبِيَّةٍ..."
Allah is the Light of the heavens and the earth. The Parable of His
Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in
Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an
Olive, neither of the east nor of the west.[24:35]
According to Tafseer Al Saafi and Bayan
Al Sa’ada, the “Lamp” refers to the Prophet’s knowledge while the “Niche”
refers to the infallible Imams from his progeny. The Prophet’s knowledge has
been placed in the heart of his successor ‘Ali ibn Abi Talib (AS) who is meant
by the “blessed tree” which has a lot of benefits just like the olive tree is
very beneficial.
The famous story of Prophet Adam (AS)
eating from the forbidden tree has a special wisdom and message to us. It is
narrated that this forbidden tree is a parable for the tree of knowledge of
Muhammad and his progeny which Allah (SWT) specialized them with over the rest
of His creation. They are the only ones who can “eat” from it. Sure enough,
according to Tafseer Al Saafi, Rasulullah (SA), ‘Ali (AS), Fatima (AS), Hasan (AS),
and Husain (AS) ate from that tree after they fed the poor, the needy, and the
orphan such that they did not feel any hunger, thirst, or exhaustion afterwards
(story referred to in Surah Al-Insaan, n.76).
Whoever eats from this unique tree by
permission of Allah (SWT) gains a lot of knowledge without having to go through
the worldly process of learning. And whoever eats from that tree without
permission will fail and commit disobedience. Hence, Allah (SWT) warns Adam
(AS):
وَقُلْنَا
يَا آدَمُ
اسْكُنْ
أَنْتَ وَزَوْجُكَ
الْجَنَّةَ
وَكُلاَ
مِنْهَا رَغَدًا
حَيْثُ
شِئْتُمَا وَلاَ
تَقْرَبَا
هَٰذِهِ الشَّجَرَةَ
فَتَكُونَا مِنَ
الظَّالِمِينَ.
And We said: O Adam! Dwell you and your wife in the garden and eat
from it a plenteous (food) wherever you wish and do not approach this tree, for
then you will be of the unjust. [2:35]
Another interpretation of this forbidden tree is that it is the tree
of envy since anyone who experiences a feeling of envy or wishes to attain the
position of the Prophet (SA) and his Ahlul Bayt (AS) will be tested and
punished as was the case with Adam (AS) and his wife. The consequences of even
approaching that tree or entertaining the thought of wishing their high status
even for a split second will result in that person becoming from the unjust فتكونا
مِن الظالمين.
Exegetists explain that those who eat from that special tree and
take what is not their right which is the Caliphate after the Prophet (SA) and
give it to others who do not own that divine right, they will be committing
injustice. Furthermore, ‘Ayaashi relates in Tafseer Al Saafi that the tree
mentioned in Surah Ibraheem is also a
parable for Muhammad (SA) and his progeny.
أَلَمْ
تَرَ كَيْفَ
ضَرَبَ
اللَّهُ مَثَلاً
كَلِمَةً
طَيِّبَةً كَشَجَرَةٍ
طَيِّبَةٍ
أَصْلُهَا
ثَابِتٌ
وَفَرْعُهَا
فِي
السَّمَاء.
تُؤْتِي
أُكُلَهَا
كُلَّ حِينٍ
بِإِذْنِ
رَبِّهَا ۗ
وَيَضْرِبُ
اللَّهُ
الْأَمْثَالَ
لِلنَّاسِ
لَعَلَّهُمْ
يَتَذَكَّرُونَ.
Have you not considered how Allah sets forth a parable of a good
word (being) like a good tree, whose root is firm and whose branches are in
heaven. It brings forth its fruit at all times, by the permission of its Lord.
So Allah sets forth parables for men, in order that they may be mindful. [14:24-25]
This “Good Tree”
is described to have a foundation that is established and a root that is firm. Its
branches reach up to heaven due to its grand status. As we discussed earlier,
these branches symbolize Imam Hasan and Husain (AS) who are the Master Youth of
Paradise by the testimony of the Holy Prophet
(SA), so it is not surprising that these blessed “branches” reach up to the
heavens!
Furthermore,
verse 14:25 informs us that this tree is continuously reaping fruits by the
permission of Allah (SWT). These continuous fruits are symbolized by the
infallible Imams who come one after the other such that there is no time or
moment that this earth is devoid of a divinely appointed Imam until the return
of the awaited Mahdi (may Allah hasten his reappearance).
Interestingly,
it is narrated in Al Kaafi regarding the interpretation of this verse that the أصل (origin) of this tree is the Holy Prophet (SA),
its فرع (stem) is Imam ‘Ali (AS), its أغصان (branches) are the Imams (AS), its
fruits are the knowledge of the Imams, and its leaves are the true believers
and followers of Ahlul Bayt (AS). Hence, when a believer is born a leaf
develops on that good tree, and when a believer departs from this world, a leaf
falls off.
*****
وَ
مَوْضِعِ
الرِّسالَةِ
And the Afrode of Your Messages
After identifying the Prophet (SA)
and his progeny to be the tree of prophethood, they are further described to be
the afrode of the messages موضِع
الرسالة.
In general,
everything in life as a home and location it belongs to and originates from. For
example the home of the constitution of the US lies in Capitol Hill in DC. And
the nest where the civil rights movements for blacks originated was in the
character of civil rights leader Martin Luther King. Likewise, the home address
and nest of the divine message are the 12 Infallible guides chosen by Allah
(SWT).
They are the model for human
perfection and the template which we should follow and take our example from. In
fact, all of the prophets and messengers before the Seal of Prophets understood
their position of Wilayah and superiority over them and that they are the part
and parcel of the unified message which Allah (SWT) intended for mankind to
embrace. Regarding their lofty position and موضِع , Imam As-Sadiq
(AS) says:
"إن أمرنا
هو الحق وحق
الحق وهو
الظاهر وباطن
الظاهر وباطن
الباطن وهو
السر وسرّ
السرّ وسرّ المستسرّ
وسرّ مُقنَّع
بالسرّ."
Our matter (Wilayah) is certainly
the truth, the truth of the truth, and it is the manifest and the hidden, and
the hidden of the manifest, and the hidden of the hidden, and it is the secret,
and the secret of the secret, and the secret that is within an a hidden
enclosed secret, and the secret that is masked with the secret.
There are four positions of the
message that is implied by this profound statement: First, the position of بيان Bayan which is highlighted by the expression “hidden of the
manifest” means to recognize the fact that Allah (SWT) has no similarity or
resemblance to anything, hence the servant worships Him and does not associate
any partner with Him.
Second, the position of معاني (Ma’ani) is highlighted by “hidden of the hidden” which Imam ‘Ali (AS)
says refers to the Ahlul Bayt (AS). He elaborates on this aspect and
says, “We are its meanings, we are its side, hand, tongue, command,
judgment, knowledge, and truth. If we desire something, Allah (SWT) wills it.
Third, the position ofأبواب
(Abwaab) refers to “hidden of the manifest” and
implies that the door to the mercy and pleasure of Allah (SWT) are the Ahlul
Bayt (AS). They are the intermediates by which we enter the Gate towards the
Lord’s proximity. This idea is validated by the Prophet’s testimony that “I
am the city of knowledge and ‘Ali is its Gate.” (Al-Mustadrak)
Fourth, the position of Imamate or
leadership which refers to the expressions “the manifest”, “the truth”, and the
truth of the truth”. The above profound statement of Imam As-Sadiq (AS) conveys
to us the fact that there exists a vast cloud of secrecy and mysteriousness
behind the great status of Ahlul Bayt (AS) such that minds cannot comprehend or
fathom their lofty position which is the essence of the message. It is therefore not surprising that Allah testifies that:
اللَّهُ
أَعْلَمُ
حَيْثُ
يَجْعَلُ
رِسَالَتَهُ
Allah
knows best knows where He places His message.
[6:124]
*****
وَ
مُخْتَلَفِ
الْمَلاَّئِكَةِ
وَ مَعْدِنِ
الْعِلْمِ وَ
اَهْلِ بَيتِ
الْوَحْىِ.
And,
the place of visits of the angels, the mine of Your Knowledge, and the people
of the Holy House of Revelation.
Whenever you pay
a visit to another person, that visit can be due to different reasons. For
example, you may visit your friend because they’re ill, you may visit them to
spend quality time with them out of love and friendship, or you may visit them
to accomplish a certain task with them like a project or business work, etc. It
follows logic that the higher the position which the visitor holds, the greater
the importance and implications of this visitation for you. For example, you
cannot compare the visitation of your college friend as the visitation of the
President of your country to you because the President’s status is much greater
than that of your friend.
Hence, when we
speak about the visitation of one of the greatest creatures of Allah (SWT) who
are the angels, such visitation is not to be interpreted lightly or compared to
the visitation which humans pay to each other. As stated in this supplication,
the address which the angels plug in their navigation system as their desired
destination is the household of the Prophet (SA) and his progeny.
The obvious
purpose of visitation is indicated in the words mentioned afterwards in this
supplication, and that is, for inspiration وحي of the message to the Holy Prophet (SA). He is honored by the
visitation of Archangel Jibrael (AS) as much as Jibrael (AS) and the angels are
honored by their visitation to him, if not more!
Their desire to
attain the blessings and mercy of Allah (SWT) through the intermediates
personified in the impeccable characters of the Prophet (SA) and his progeny is
yet another reason for their visitation to them! There is the story of Futros,
one of the angels who disobeyed Allah (SWT) and was punished by being abandoned
in an island and had his wings disabled.
On the occasion
of the blessed birth of Imam Husain (AS), Futros happened to meet angel Jibrael
(AS) and asked him to take him along to the Prophet (SA) to seek intercession
from him and forgiveness from Allah (SWT). This act of Futros was a visitation
not to deliver a message from Allah (SWT), but to seek the blessings of the
Prophet (SA). These blessings were symbolized in the cradle of Imam Husain (AS)
which was enough to cure his wings. Even though the cradle was the object that
cured, it received that honor simply because it bore the body of the Master of
Martyrs, Imam Husain (AS)!
We read in Hadith
Al Kisaa (Narration of the Cloak) that when the trusted Jibrael (AS) asked
Allah (SWT) who were under the cloak, He (SWT) answered,
"هُم أهل بيت
النبوة ومعدن الرسالة هم
فاطمة وأبوها
وبعلها وبنوها"
They are the
Household of the Prophet and the assets of Prophethood! They are none other than Fatimah, her father,
her husband and her two sons. (Sahih Muslim)
Here, Allah
(SWT) identifies these five esteemed personalities to be the household of prophethood
who are the essence of the message. The word معدِن is also used in this supplication to
describe the Holy Household as the core of knowledge معدِن
العلم. Surely, they
are the mine of knowledge which Allah (SWT) granted to them and they are the essence
of the whole message!
It is important to note in the event of Hadith
Al Kisaa that when angel Jibrael (AS) descended to earth to the Prophet (SA),
he did so for two intentions; to deliver Allah’s message to them culminated in
the verse of purification, and to join in this celebrative moment and gain the
blessings of the presence of Ahlul Bayt (AS) under the cloak. So he requested
permission from Allah (SWT) to descend to earth to be the sixth of them.
Sure
enough, Allah (SWT) gave him the permission and when Jibrael (AS) greeted the
Prophet (SA) and conveyed Allah’s message about them being the purpose of His
creation of the heavens and earths, he once again sought the permission of the
Prophet (SA) to join them under the cloak, even though he already attained the
permission of the Almighty God.
Now take a look at the manners of angel Jibrael
(AS) and how he seeks the permission of the Prophet (SA) personally as a sign
of respect and honor for him! And compare this example with that of certain companions
of the Prophet (SA) who with all audacity barged in the house of Lady Fatima Al
Zahra (AS) without her permission and squeezed her behind the door causing her
immense pain and abortion of her unborn child!
Furthermore, the remembrance of Ahlul Bayt (AS)
is rewarded such that in Hadith Al Kisaa, the Prophet (SA) answers Imam ‘Ali
(AS) when he asks about the significance of this gathering under the cloak:
"I
swear by He who rightfully appointed me a Prophet and selected me
with prophethood as a savior: this episode of ours will not be recounted
in any gathering from the gatherings of the people of the earth where a group
of our Shias (followers) and lovers are present except that there will
descend upon them mercy! And angels will encircle them asking Allah
the remission of their sins until the assembly disperses!"
We learn here that not only do the angels descend to
the house of prophethood, they also descend and share in the gatherings where
the followers and lovers of Ahlul Bayt (AS) spend in remembrance of the virtues
of Ahlul Bayt (AS). All that is for the sake of honoring the status of Ahlul
Bayt (AS)!!!
*****
اَللّهُمَّ
صَلِّ عَلى
مُحَمَّدٍ و
َآلِ مُحَمَّدٍ
الْفُلْكِ
الْجارِيَةِ
فِى اللُّجَجِ
الْغامِرَةِ
Oh Allah I Bestow Your blessing on Muhammad and his progeny who are
a boat sailing in the deep waters of fathomless sea.
The parable of the Prophet
(SA) and his purified progeny is that of a boat or ship that is sailing in a
vast immeasurable ocean الفلك
الجارية في
اللُجج
الغامرة. To
understand the meaning of this expression, one has to understand the nature of
an ocean and its characteristics. When we think about the great seas out there
like that of the Atlantic or Pacific ocean, we
get a mixed feeling of peace and also apprehensiveness.
The feeling of peace is
followed by praise to the Creator for allowing us to enjoy the beautiful
creation of Allah (SWT) that is appreciated by our physical senses, and that
is, water. Water generally symbolizes purity and the bounty of water is indeed
greater than we imagine such that Allah (SWT) states in the Qur’an:
وَجَعَلْنَا
مِنَ
الْمَاءِ
كُلَّ شَيْءٍ
حَيٍّ
And We have made of water everything living. [21:30]
The animal kingdom is conceived from a
sperm which is a substance composed of water and is the cause of his creation.
Today, the scientists have discovered that plants and animals live on water as
its main resource which descends in the form of rain:
وَاللَّهُ
أَنْزَلَ
مِنَ
السَّمَاءِ
مَاءً
فَأَحْيَا
بِهِ
الْأَرْضَ
بَعْدَ
مَوْتِهَا
And Allah has sent down water from the cloud and therewith given
life to the earth after its death. [16:65]
It is narrated that water is the spring
of God’s mercy and according to Rasulullah (SA), “A believer is like water;
he purifies all those surrounding him.”
On the other hand, we tend to feel a
sense of apprehensiveness when we gaze at the darkness of the vast ocean due to
its seemingly endless body of water which symbolizes the unknown of the world
and the secrets that lie beneath this ocean which we are oblivious to. Just
like the water has benefits for creation, it can also be a source of
destruction.
For example, there is the story of
Prophet Nuh (AS) and the punishment of the flood which overcame his
disbelieving people. The cause of their destruction was none other than water
which drowned them completely and wiped them off this earth!
As mentioned in the Qur’an,
فَكَذَّبُوهُ
فَنَجَّيْنَاهُ
وَمَنْ مَعَهُ
فِي
الْفُلْكِ
وَجَعَلْنَاهُمْ
خَلَائِفَ
وَأَغْرَقْنَا
الَّذِينَ
كَذَّبُوا بِآيَاتِنَا
But they rejected him, so We delivered him and those with him in the
ark, and We made them rulers and drowned those who rejected Our Signs. [10:73]
So it is clear from this verse that the
cause for their punishment was because theyكذبوا
بأياتِنا rejected the signs of God”. This begs us to question
what or who represents the signs of God? Furthermore, how important are these
“signs of God” such that Allah (SWT) destroys populations due to their
disbelief in them?
These signs of God are further emphasized
in another verse,
وَمَنْ
أَظْلَمُ
مِمَّنْ
ذُكِّرَ
بِآيَاتِ
رَبِّهِ
ثُمَّ
أَعْرَضَ
عَنْهَا ۚ
إِنَّا مِنَ
الْمُجْرِمِينَ
مُنْتَقِمُون.َ
And who is more unjust than he who is reminded of the Signs of his
Lord, then he turns away from them? Surely We will give punishment to the
transgressors. [32:22]
In the explanation of this verse, Sheikh
Al Tabarsi states in his Majma’ Al Bayan fi Tafseer Al Qur’an that there is no
person that does more injustice to himself than one who is shown the guidance
who are the Proofs of Allah who would lead him to His Ma’refat (recognition)
and proximity, but then turns away from that purified source of guidance.
These proofs of Allah (SWT) are the
Infallible Imams from the progeny of the Prophet (SA), and so we can correlate
this verse with the previous [10:73] and conclude that those who dispute the
signs of Allah (SWT) who are the Infallible guides from the Prophet’s household
will be punished severely like those who were drowned in the flood during the
time of Prophet Nuh (AS).
When we read this words in the
supplication of Salawat Sha’baniyyah which talks about the “boat sailing
in the deep waters of fathomless sea”, we can now reflect on the that Arc of
Salvation of Prophet Nuh (AS) and remember the punishment of those who dispute
the signs of God. Taking it further, can we conclude that a similar consequence
will fall upon those who desert the Arc of Salvation of Prophet Muhammad (SA)
who is the best of creation and the Seal of Messengers?
*****
يأمَنُ
مَنْ
رَكِبَها وَ
يََغْرَقُ
مَنْ
تَرَكَهَا
Safe is he who boarded it and drowned is he who abandoned it.
The very next phrase of the
supplication describes the position of the passengers riding this boat that is
sailing in the vast ocean. These riders are assured salvation and security as a
guaranteed service for their acceptance to ride this arc which Allah (SWT)
commanded them to ride. At the same time, those who refuse to ride this blessed
ship is promised the punishment of drowning. This clearly highlights to us the
importance of this ship which is very sacred in Allah’s eyes such that its
passengers are affected positively and its non-passengers receive retribution.
In fact, in the famous Hadith
As-Safinah narrated by Anas ibn Malik, the Holy Prophet (SA) said: "مثل
أهل بيتى كمثل
سفينة
نوح من ركبها
نجا ومن تخلف
عنها غرق." Surely the likeness of my Ahlul Bayt is
similar to Noah's Ark,
whoever boards it will attain salvation and whoever remains behind is drowned. (Al Durr Al Manthur)
This authentic tradition which has been
narrated by all of the great Sunni scholars without exception and with unbroken
continuity, points to the fact that the parable of the arc of Prophet Nuh (AS)
is like that of the arc of the holy household of Prophet Muhammad (AS).
Whoever refuses to ride this blessed arc
by refusing to accept the signs of God represented in these holy personalities
will drown inevitably, just like the son of Prophet Nuh (AS) drowned though he
was the son of a prophet. It is worthy to note here that if the son of a
prophet did not attain refuge and protection for his close blood relation to
his father, then surely the status of ‘companionship’ of a prophet will not
suffice to save that person from Allah’s wrath if he fails to obey His commands
and enter His door the way He (SWT) desires!
One of the
distinguished religious scholars of the Sunni sect, Imam Shafi'i, admits that
our attachment to the purified family of the Prophet is the means of our
deliverance. In this regards, Imam Shafi'i testified the following: "When
I saw different schools of thought directing people toward the seas of
ignorance and deviation, I boarded the ark of salvation in the Name of Allah.
This arc is verily crystallized in the Ahlul Bayt of the Seal of the
Prophets." (Al-Mustadrak)
Indeed those who
choose to embark this arc of salvation will enjoy a smooth ride that is for the
sake of Allah (SWT) as described in this verse,
وَقَالَ
ارْكَبُوا
فِيهَا
بِسْمِ
اللَّهِ مَجْرَاهَا
وَمُرْسَاهَا
ۚ
إِنَّ رَبِّي
لَغَفُورٌ
رَحِيم.ٌ
And he
said: Embark in it, in the name of Allah be its sailing and its anchoring; most
surely my Lord is Forgiving, Merciful. [11:41]
*****
الْمُتَقَدِّمُ
لَهُمْ
مارِقٌ
وَالْمُتَاَخِّرُ
عَنْهُمْ
زاهِقٌ
وَاللاّزِمُ
لَهُمْ
لاحِقٌ.
Those who went ahead of them were misled and those who lagged behind
them were ruined and those who adhered to them were united with them.
In the above statement of
this supplication, the wayfarer following the example of Ahlul Bayt (AS) is
advised not only to follow the Siraat Al Mustaqeem (Straight Path) which
they represent, but they are given specific instructions on how to follow this
path because any deviation or digression from the treading of this path will
lead to misguidance. The follower is urged not to go ahead of Ahlul Bayt (AS)
or race them or try to exceed them. Often times, we imagine that we can be
better than the role model, for example, or become more knowledgeable than our
teacher, and that may be the case in some instances.
However, when it comes to the
perfect role model and seamless template to mankind, there is no room for the
human being to even attempt to be better than them or exceed their ranks. History
relays to us that the reason why Prophet Adam (AS) and his wife were tested
with the forbidden tree was because when they realized the high rank which the
Holy Prophet (SA) and his Ahlul Bayt (AS) enjoy in the eyes of Allah (SWT),
they wished in their minds to earn that same position.
As a result, Allah (SWT)
tested them simply for the thought which crossed the mind because it is not
appropriate for us to wish their position or to go ahead of them. Along the
same lines, the Holy Prophet (SA) advised us regarding Ahlul Bayt (AS), "Do not be ahead of them for you
will perish, do not turn away from them for you will perish, and do not try to
teach them since they know more than you do!" (Al Durr Al Manthur)
To comprehend the meaning of
the above statement in the supplication, we have to first understand the
meaning of the key words مارق (Mareq),
زاهق (Zaheq), لاحق (Laheq). By definition, مارق (Mareq)
means to go against the law and its meaning may vary depending on the context. For
example, history records that the Mariqeen fought against Imam ‘Ali (AS)
in the battle of Nahrawan, and they are a group among the Muslims who entered
the religion; however, they quickly exited out from it and became misguided. The
Mariqeen are likened to an arrow which goes out from its bow in quick
speed as they also deviated from Islam very quickly. If an arrow doesn’t reach
its target, it is said to be a bad or bogus arrow. In the case of the Mariqeen,
they are those who entered Islam but it did not benefit them as if they were
never Muslims to begin with!
Imam ‘Ali
(AS) testifies in this regard that he heard the Prophet (SA) say: "During the last days there will
appear some young foolish people who will say the best words but their faith
will not go beyond their throats (i.e. they will have no faith) and will go out
from (leave) their religion as an arrow goes out of the game. So, wherever you
find them, kill them, for whoever kills them shall be rewarded on the Day of
Resurrection." (Sahih
Muslim)
It is also advised that the
devotees of the holy household do not lag or stay behind the Ahlul Bayt (AS) or
else they will be from the زاهقين (Zahiqeen). By definition, the word Zaheq means to be
gone and destroyed, just like Allah (SWT) says,
وَقُلْ
جَاءَ
الْحَقُّ وَزَهَقَ
الْبَاطِلُ ۚ
إِنَّ
الْبَاطِلَ
كَانَ زَهُوقا.
“And say: The truth has come and
the falsehood has vanished; surely falsehood is bound to perish.” [17:81]
In this verse, the word Zahaqa
is used to indicate that falsehood will perish and vanish.
With that in mind, let’s
return back to the above expression in the supplication which states that
lagging behind the Ahlul Bayt (AS) will lead to perish. In our everyday lives,
we often times experience the consequences of lagging or staying behind. For
example, when a student lags behind in his studies and fails to keep up with
the teacher or the lessons which his teacher gives, then he will naturally end
up not doing well in the exam and will fail the course. On the other hand,
we’ve experienced that when we focus on our studies, complete our homework on a
daily basis and avoid procrastination, we feel that we are on the same page as
the teacher.
Thus the next lesson becomes
fairly easy to understand and we do not become confused. As a result, when it
comes time for final exams, the process of studying becomes more of a refresher
without the need to catch up with the lessons or homework we missed and without
the need to cram the night before the exam in order to pass the test. Likewise,
if we at least perform the basic obligatory responsibilities that are required
of us, we will be caught up on the path of Ahlul Bayt (AS).
The third advice in this
phrase states that وَاللاّزِمُ
لَهُمْ
لاحِقٌ “those who adhered to them were united
with them.” If something
is Malzoom (ملزوم) to
another thing, it denotes that they are close to each other and are following
one another. And the term Laheq (لاحق) means to join or
unite or link with something. In this context, those who abide by the Wilayah
of the Ahlul Bayt (AS) and obey them will achieve salvation and join them not
only in this world but also in the hereafter. Uniting with the chosen luminary
personalities who are the reflection of Allah’s magnanimous attributes is
surely the peak of bliss for a servant seeking the proximity of the divine
abode.
When Sheikh
Muhammad Sanqoor was asked how can a person commit the mistake of being among
those who fall under the category of "المتقدم
لهم مارق", he explained that
this stage is reached when a person denies the Wilayah (guardianship) and
Imamate (leadership) of Ahlul Bayt (AS) and usurps their rights. It refers to
those who goes against them and tries to belittle their position. Such person
becomes misled as he no longer benefits from his “Islam” and he is the same
whether he enters Islam or leaves it. It is analogous to a person who takes a
bath to cleanse himself but still comes out unclean and impure.
*****
اللّهُمَّ
صَلِّ عَلى
مُحَمَّدٍ وَ
آلِ مُحَمَّدٍ
الْكَهْفِ
الْحَصينِ
O` Allah! Bless Muhammad and his progeny who are the Strong Refuge
The parable of the Prophet (SA) and his progeny is like the strong
and robust cave. The story of the People of the Cave (also known as As-haab
Al Kahf or the Seven Sleepers) is mentioned in Surah Al Kahf in the
Holy Qur’an and as we know, the Qur’an is not a book of stories nor is it
limited to the people mentioned in a story or historical event. Otherwise, the
verses would die with the deaths of the people it is referring to.
In the story of the People of the Cave, several youths from
the nobles of the community who held very high position believed in the oneness
of God and the religion of Prophet Jesus (AS). Because the community they lived
in were predominantly nonbelievers, the King of their time did not accept the
fact that they embraced Christianity. So he sought to persecute them and force
them to abandon their faiths, but these devout believers were steadfast in the
beliefs and stood up against the king of their time. They announced their
acceptance of the monotheistic faith and defied the existing polytheistic
faith.
In short, they eventually sought refuge in a cave where they escaped
for their lives in a miraculous manner. As described in the Qur’an,
إِذْ
أَوَى
الْفِتْيَةُ
إِلَى
الْكَهْفِ فَقَالُوا
رَبَّنَا
آتِنَا مِنْ
لَدُنْكَ رَحْمَةً
وَهَيِّئْ
لَنَا مِنْ
أَمْرِنَا رَشَدًا.
When the youths sought refuge in the cave, they said: Our Lord!
grant us mercy from Thee, and provide for us a right course in our affair. [18:10]
As they sought refuge in the cave, they prayed to their Lord for
mercy and blessings and that He (SWT) takes care of their affairs and makes the
matter easy for them in attaining His pleasure. In simple words, they exercised
complete Tawakkul (dependency on Allah’s will) and Tasleem (submission).
In fact the Qur’an states that the cause of Allah’s mercy to them
was that these youths abandoned and renounced the false beliefs of the
polytheists of their time and they did so by their own free will. When they
took that bold step considering their high position at that time and the risks
that were at stake for them, Allah (SWT) awarded them by granting them
salvation by His mercy. That salvation was represented in the cave in a
mountain which protected them from the evil of the nonbelievers. Hence, Allah
(SWT) says:
وَإِذِ
اعْتَزَلْتُمُوهُمْ
وَمَا يَعْبُدُونَ
إِلا
اللَّهَ
فَأْوُوا إِلَى
الْكَهْفِ
يَنْشُرْ
لَكُمْ
رَبُّكُمْ
مِنْ
رَحْمَتِهِ
وَيُهَيِّئْ
لَكُمْ مِنْ أَمْرِكُمْ
مِرْفَقًا.
And when you forsake them and what they worship save Allah, betake
yourselves for refuge to the cave; your Lord will extend to you largely of His
mercy and provide for you a profitable course in your affair. [18:16]
In the context
of our discussion, the exegetists interpret the cave of the People of the
Cave to represent the Prophet (SA) and his purified progeny. In fact, one
of the names of Ahlul Bayt (AS) is the كهف “cave”. Supporting that, Abi Hamza Al Thumali narrates that
Imam Al Baqir (AS) said, "إن مثلنا
فيكم كمثل
الكهف لأصحاب
الكهف." Our position to you is like that of the cave to the People of the Cave. (Kitab Al Ghayba)
The resemblance here lies in the fact that just
like the cave protected the believing youths who resorted to it for the sake of
Allah (SWT), likewise anyone who seeks refuge in the cave represented by Ahlul
Bayt (AS) will also attain salvation. This tradition in itself proves the
concept of intercession (Shafa’at) and intermediacy which is reflected in the
“cave” that will provide guidance and protection.
Furthermore, when Imam ‘Ali (AS) describes the
position of the 12th Awaited Mahdi (may Allah hasten his
reappearance) from his progeny, he says in his regards that he is"أوسعكم
كهفاً
وأكثركم
عِلماً" His cave is the most spacious among you and he is the most knowledgeable
among you. (Kitab
Al Ghayba)
Some scholars interpret the “cave” to symbolize
Imam Mahdi (AFS), and the People of the Cave to be the 313 companions
who will support him, while the “raqeem” is an attribute to the special book in
the hands of the 12th Imam which contains the names of the “army of
rage” which is the promised number (raqam).
*****
وَ
غِياثِ
الْمُضْطَرِّ
الْمُسْتَكينِ
وَ مَلْجَاءِ
الْهارِبينَ
وَ عِصْمَةِ
الْمُعْتَصِمينَ.
Rescue for the distressed and the helpless, shelter for the
fugitives and protection.
After we acknowledge the fact that the holy household of the Prophet
(SA) are the Arc of Salvation and the Cave which we seek refuge, we furthermore
describe their authority upon us which Allah (SWT) bestowed to them. Their
authority is such that they are referred to in this supplication as a source of
“rescue”, “shelter/safe haven”, and “protection” for those who seek it.
These three attributes are all attributes which the divine Creator
possesses in the absolute form; however, He (SWT) has granted them these
privileges out of His grace and love to them. Every human being and creature
can certainly imagine a situation in the past or present where they needed
either help, a save haven, or protection from something. Many of us have
experienced a distressful situation which compels us to call for help and seek
assistance and support even in our trivial issues.
Allah (SWT) directs our attention in the Qur’an that when a person reaches the state of distress and agony, he must
resort to Allah (SWT) for help,
أَمَّنْ
يُجِيبُ
الْمُضطَرَّ
إِذَا دَعَاهُ
وَيَكْشِفُ
السُّوءَ
Who answers the cry of the distressed person when he calls upon Him,
and removes the evil? [27:62]
However, in order to guarantee the best results that our call will
be answered by the Almighty God, we are encouraged to seek help from His divine
intermediates who are much closer to the divine abode than we are. This idea is
supported in the Qur’an in numerous verses such as:
يا
أيها الذين
آمنوا اتقوا
الله وابتغوا
إليه الوسيلة.
Oh you who believe, fear Allah and seek the ways and means to Him. [5:35]
The Infallible guides themselves desire their followers to seek them
as intermediates; hence among many other supplications, Imam As-Sajjad (AS) is
teaching us this prayer to recite in the days of Sha’ban for our own benefit
not only in this world but in the hereafter. They will hold the hand of the
weak believer and free them from the chains and shackles of Hell on the Day of
Judgment.
It is narrated that Imam As-Sadiq (AS) said to Jabir ibn Abdullah Al
Ansari that on that fateful
day Lady Fatima Al Zahra (AS) will say: “My Lord, I wish that my position
would be realized on such a Day!” Allah (SWT) will answer her: “Daughter
of My beloved! Go back and look for everyone in whose heart was love for
you or for any of your progeny; take their hand and lead them into Paradise!” The Imam (AS) said: “Oh Jabir,
by Allah; Jabir, she will pick her Shiites (followers) and those who love her
just like a bird picks good seeds from bad seeds!”(Al-Mustadrak)
The last part of this verse indicates that those
who seek any type of protection from anything should seek it from the purified Ahlul
Bayt (AS). This notion is also supported by another verse:
وَمَنْ
يَعْتَصِمْ
بِاللَّهِ
فَقَدْ هُدِيَ
اِلَى صِرَطٍ
مُسْتَقِيمٍ.
Whoever holds fast to God will be guided in the
right path. [3:101]
And the “Siraat Al Mustaqeem” as mentioned in Surah Al Fatiha when
we beseech our God to guide us to the Straight Path refers to none other than ‘Ali
ibn Abi Talib (AS), according to most exegetists of the School of Ahlul Bayt
(AS). Imam ‘Ali (AS) represents all of the Infallible Imams from his lineage,
so from this verse we realize that in order to acquire protection from Allah
(SWT), one has to be guided to the Siraat Al Mustaqeem represented in
the luminous character of Imam ‘Ali (AS).
As we recite
this phrase in the supplication of Salawat Sha’baniyyah, we should
remind ourselves that although we seek the help from Allah (SWT), we do so
through His chosen intermediates who are the door to His infinite Mercy. So
this phrase is a clear proof to the authenticity of intercession via
intermediates who are much closer to the divine abode and who hold the position
we discussed so far.
*****
اَللّهُمَّ
صَلِّ عَلى
مُحَمَّدٍ وَ
آلِ مُحَمَّدٍ
الطَّيبِّينَ
الاْبْرارِ
الاْخْيارِ
الَّذينَ
اَوْجَبْتَ
حُقُوقَهُمْ
وَ فَرَضْتَ
طاعَتَهُمْ
وَ
وِلايَتَهُمْ.
O Allah: Send blessings upon Muhammad and the Household of
Muhammad—the pure, the pious, the righteous whose rights have been made
incumbent upon us by You and the obedience to whom has been deemed obligatory
upon us by You and whose (divinely commissioned) leadership has been deemed
obligatory upon us by You.
The Holy Qur’an often speaks about the “believers” and describes
them with various attributes such as being pure, righteous, pious, good-doers,
worshippers, devout, and virtuous, etc. But who exactly are all these
attributes referring to? Does it talk about you and me who perhaps perform our
daily prayers and fast the holy month of Ramadan?
The above phrase in this supplication of Salawat Sha’baniyyah
actually identifies the essence of these attributes which refer to none other
than Muhammad wa Aali Muhammad! They are indeed the pure (طيِّبين) ones
who have been purified
as mentioned in the well-known verse of purification (Ayat Al Tat-heer):
إِنَّمَا
يُرِيدُ
اللَّهُ
لِيُذْهِبَ
عَنْكُمْ
الرِّجْسَ
أَهْلَ
الْبَيْتِ وَيُطَهِّرَكُمْ
تَطْهِيرًا.
Allah only desires to keep away the uncleanness from you, O people
of the House! And to purify you a (thorough) purification. [33:33]
This state of purification by defaults includes them under the
umbrella of all positive attributes that we may imagine.
Another attribute mentioned in this supplication is that they are
the الاْبْرارِ (the pious). The Ahlul Bayt (AS) are indeed the best
example of piety and they are the walking Qur’an. All of the Imams inherited
the highest level of piety and righteousness from the best of creation the Holy
Prophet (SA) who have been sent as a mercy to mankind. It is the Holy Prophet
(SA) whom Allah (SWT) has testified in the Qur’an for all of mankind to bear
witness that
وَإِنَّكَ
لَعَلى
خُلُقٍ
عَظِيمٍ.
And most surely you possess sublime moral excellences. [68:4]
Good behavior and pleasant manners are a general description and
under that umbrella lies many positive attributes such as patience, clemency,
generosity, humility, and honesty etc. for which the Holy Prophet (SA) was
known among his people even before his official inauguration as the Seal of
Prophets.
The Ahlul Bayt (AS) are also referred to as the الاْخْيار (the righteous ones). This word is derived from the arabic word
خير which
means “good”. When we make a comparison and comment that something is better
than another, we say that it is أخيَّر or in
the plural form أخيار. Certainly,
the Prophet (SA) is the best of creation and his holy household is the best of
households, so they are referred to in this supplication as أخيار.
Furthermore,
the supplication describes Ahlul Bayt (AS) to have rights which have been made
incumbent on us. It is important to realize that these “rights” are divinely
bestowed and are not the same as human rights. It makes all the difference to
understand that because the implications of loosing a human right are not the
same as loosing a divine right.
A
perfect example is the divine right of guardianship and Caliphate which
belonged to Imam ‘Ali (AS) after the Prophet’s demise. It was on the 18th
day of Dhul-Hijjah at Ghadeer Khum when the Prophet Muhammad (SA) officially
announced the inauguration of ‘Ali ibn Abi Talib (AS) as his successor by
divine appointment. All of the audience present in that great event gave their
pledge of allegiance to Imam ‘Ali (AS).
But
unfortunately, many companions turned back on their allegiance after the demise
of the Holy Prophet (SA) and instead appointed another Caliph among them. Thus,
they prioritized their human selection over the divine selection which is a
grave mistake in the eyes of Allah (SWT) as they have ignored the rights which
He (SWT) has made obligatory!
This
injustice committed in the right of Ahlul Bayt (AS) for successorship is not
belittled by God because injustice committed against His chosen representatives
is equivalent to injustice committed against him. As a matter of fact, if a
servant fails to fulfill the right of God, He (SWT) may forgive him out of His
mercy and compassion.
However,
when a servant commits injustice (Dhulm) to another servant, especially a
believer, Allah (SWT) does not forgive him unless he repents and returns the
rights of those whose rights were taken and were oppressed. And the Ahlul Bayt
(AS) as we discussed are the best of Allah’s creation, so one can imagine what
degree of wrath and punishment falls upon those who usurps the rights of His
best of creation!
As
stated in this phrase of the supplication, Allah (SWT) has made two things
obligatory on us: the Obedience and the Wilayah (guardianship) of
the holy household. The obligation of obedience to them is due to the fact that
they possess the knowledge bestowed to them by Allah (SWT) and they are the
role models to mankind, so if we obey them in all our affairs, we will surely
achieve salvation and reach very close to the stage of perfection which is the
ultimate goal. Our obligation to their obedience is clearly stated in the Qur’an
in many verses, among them,
يَأَيُّهَا
الَّذِينَ
ءامَنُوا
أَطِيعُوا
اللَّهَ
وَأَطِيعُوا
الرَّسُولَ
وَأُوْلِي الأمْرِ
مِنْكُمْ.
Oh you who believe! Obey Allah and obey the Apostle and those in
authority from among you. [4:59]
It is imperative for us to recognize that the obedience of the holy
household is equivalent to obedience of the Prophet (SA) which is in turn
equivalent to the obedience of Allah (SWT). After all, the Prophet (SA) does
not speak out of his own will. Hence in many occasion, Rasulullah (SA) asserted
that, "Fatima is part of me. Whoever
upsets her upsets me, and whoever harms her harms me." He also
testified that “Husain is from me and I am from Husain.” (Sahih Muslim)
Such profound words may seem simple to us but actually speak volumes
about the high rank which his purified family enjoys in the eyes of the Prophet
(SA) and Allah (SWT). The aim here is to lift our attention that the Prophet
(SA) and his Ahlul Bayt (AS) are ONE chain which leads to Allah (SWT). If
one ring of the chain is disconnected, then the whole chain becomes
severed.
As for the
obligation of Wilayah (successorship), we mentioned it has been stamped on the
day of Ghadeer with the appointment of Imam ‘Ali (AS) as the Prophet’s Wasi
(executor of will) and successor. On that fateful day, the Prophet (SA)
fulfilled his mission in conveying the matter of successorship and he took the hand of ‘Ali ibn Abu Talib (AS) and said
to his people, “Am I not dearer to the believers than their own selves?”
They answered, “Yes indeed.” He (SA) said (again), “Am I (SA) not dearer to the
believers than their own selves?” They said, “Yes indeed.” He (SA) then said,
“This man (‘Ali ibn Abu Talib) is the Wali (can also mean leader) of those who
take me as their Mawla (master), Oh God, take friends those who take him as
friends, and take as enemies those who take him as an enemy”. (Al-Mu’jam
As-Saghir)
Thereafter,
Allah (SWT) revealed the verse announcing the completion of the religion and
its final approval for mankind,
اليوم
أكملت لكم
دينكم وأتممت
عليكم نِعمتي
ورضيت لكم
الإسلام
ديناً.
This day I have perfected your religion for
you, completed My favour upon you, and have chosen for you Islam as your
religion. [5:3]
When the Messenger of Allah (SWT) was asked
about the meaning of “whomever I am his Mawla then ‘Ali
is his Mawla”, he answered “Allah is my Mawla more deserving of me (my obedience) than
myself, I do not dispute him. I am the Mawla of
the believers, more deserving in them than themselves, they do not dispute me. Therefore,
whomever I was his Mawla, more deserving in him than
himself (and) does not dispute me, then ‘Ali is his Mawla, more deserving in him than himself, he
does not dispute him.”
In addition to the event of Ghadeer where the
official pledge of allegiance was given to Imam ‘Ali (AS) for the
successorship, the obligation of Wilayah on the believers had been established
repeatedly since day one of the Prophet’s message in numerous occasions where
he pronounced the superiority of ‘Ali ibn Abi Talib (AS) as the guardian of
Islam after him.
*****
اَللّهُمَّ
صَلِّ عَلى
مُحَمَّدٍ وَ
آلِ مُحَمَّدٍ
وَاعْمُرْ
قَلْبى
بِطاعَتِكَ
وَلا
تُخْزِنى
بِمَعْصِيََتِكَ
Oh Allah! Bless Muhammad and his progeny and embellish my heart with
obedience to You and disgrace me not with disobedience to You
From this point in the supplication and
moving forward, the servant changes the mode of communication with Allah (SWT)
and starts to make specific requests and prayers for himself. It is interesting
to note that these personal prayers are made only after the servant has confessed
and submitted to the virtues of the Prophet (SA) and his holy household. It
makes perfect sense that his personal prayers would have a higher probability
to be heard and accepted after he enters the right door appropriately.
This is similar to the story of Prophet
Musa (AS) who gave instructions to Bani Israel by orders from Allah (SWT) to
enter the city Kanaan through its gate prostrating, and saying: "I seek
forgiveness of the Lord and turn repentant unto Him", because therein
they would live in peace and harmony with plenty of provisions. They were ordered to utter the word "حِطَّه" (Hettah) an expression of humility and repentance to
Allah (SWT) for their pattern of disobedience to Him. Musa (AS) informed his
people that if they obey these orders Allah (SWT) will forgive their sins. Allah (SWT) mentions them in Surah Al
Baqarah:
وَإِذْ
قُلْنَا
ادْخُلُوا
هَٰذِهِ
الْقَرْيَةَ
فَكُلُوا
مِنْهَا
حَيْثُ شِئْتُمْ
رَغَدًا
وَادْخُلُوا
الْبَابَ سُجَّدًا
وَقُولُوا
حِطَّةٌ نَغْفِرْ
لَكُمْ
خَطَايَاكُمْ
ۚ
وَسَنَزِيدُ
الْمُحْسِنِينَ .
And when We said: Enter this city, then eat from it a plenteous
(food) wherever you wish, and enter the gate making obeisance and say:
"Repentance." (Hettah) We will forgive you your sins and will
increase (reward) for the right-doers.[2:58]
In his commentary, Mir Pooya nicely correlates this story of the
gate of Kanaan with the gate of knowledge represented by Imam ‘Ali (AS). The
Holy Prophet (SA) informed the Muslims about another city with its gate. He
said: “I am the city of knowledge and ‘Ali is its gate.” (Al-Mustadrak)
So, if anyone wants to come into contact with the divinely endowed
wisdom of the Holy Prophet (SA), he should first get familiar with ‘Ali not
only by building a close relationship and attachment with him but also by
paying homage to him with expression of reverence. In Tafseer Durr al Manthur,
Jalaluddin Suyuti quotes ‘Ali ibn abi Talib (AS): “Our position in Islam to
the Muslims is the same as the gate of Hettah was to the Bani Israel.”
Some of Prophet Musa’s people followed
the instructions, however another group who were arrogant entered the door but
instead of saying “Hettah”, they said “Hentah” (wheat) and they were not
sincere in their repentance. Allah (SWT) describes their state of disobedience
in verse 59:
فَبَدَّلَ
الَّذِينَ
ظَلَمُوا
قَوْلاً
غَيْرَ
الَّذِي
قِيلَ لَهُمْ فَأَنْزَلْنَا
عَلَى
الَّذِينَ
ظَلَمُوا
رِجْزًا مِنَ
السَّمَاءِ
بِمَا كَانُوا
يَفْسُقُونَ .
But those who were unjust changed the word which had been told them
for another saying, and We sent down upon the evil-doers wrath from heaven for
their evil-doing. [2:59]
So, those who unjustly change the word or
covenant or command of Allah (SWT) for something other than the original are
duly punished. Likewise, in the context of our discussion, those who ignore or
do not pay attention to the declaration of the Holy Prophet (I am the city of
knowledge and ‘Ali is its gate) will suffer spiritual degradation and go
astray!
Returning back
to analysis of the words in this phrase of this supplication, the servant is
now ready to request his needs after acknowledging the rights of the divine
guides and entering the door which Allah (SWT) ordered him to. He says, وَاعْمُرْ
قَلْبى
بِطاعَتِكَ Embellish my heart with obedience to You.
It is worthy to
note that for a devout servant who is seeking the pleasure of His Lord, the
first request he makes is not to fulfill his personal desires or for his
worldly provisions. Rather, he yearns for obedience and worship to Allah (SWT)
and that is his spiritual enjoyment! Not only that but he asks that Allah (SWT)
embellishes his heart in such a way that his whole existence is for Allah
(SWT), in service to Allah (SWT) and no one but Him!
That is the peak
of servitude that a servant reaches after he has pronounced the Wilayah of the
chosen guides. His acknowledgement of the rights and virtues of the Ahlul Bayt
(AS) is an act of obedience in itself and after fulfilling this main
obligation, he is now asking to embellish his heart with more blessings that
stem for that original blessing of Wilayah!
This state of
mind is perfectly depicted in the supplication of Imam As-Sajjad, “Makarem Al Akhlaq”:
"وعمِّرني
ما كان عمري
بذلة في طاعتك
فإذا كان عمري
مرتعاً
للشيطان
فاقبضني إليك
قبل أن يسبق
مقتك عليّ ً."
Let me live
as long as my life is a free gift in obeying Thee, but if my life should become
a pasture for Satan, seize me to Thyself before Thy hatred overtakes me.
So the ultimate
purpose of life is to obey and submit to the Lord and if that cannot be
achieved, then death is better than a life of disobedience which serves the
self and leads to Allah’s wrath and results in a disgraceful life. Hence, the
servant affirms his desire not to be among those who are disgraced by His
disobedience. Otherwise, he will face humiliation and shame as those mentioned
in:
يَوْمَئِذٍ
يَوَدُّ
الَّذِينَ
كَفَرُوا وَعَصَوُا
الرَّسُولَ
لَوْ
تُسَوَّىٰ
بِهِمُ
الْأَرْضُ.
On that
day those who disbelieved and disobeyed the messenger will wish that they were
level with the ground [4:42].
*****
وَارْزُقْنى
مُواساةَ
مَنْ
قَتَّرْتَ
عَلَيْهِ
مِنْ
رِزْقِكَ
بِما
وَسَّعْتَ
عَلَىَّ مِنْ
فَضْلِكَ
وَ
نَشَرْتَ
عَلَىَّ مِنْ
عَدْلِكَ وَ
اَحْيَيْتَنى
تَحْتَ
ظِلِّكَ
And bless me with consolation for those struck with poverty from
Your sustenance for You have blessed me with affluence in livelihood since You
have displayed Your justice on me and bestowed life on me to live under Your
shade.
The servant continues to ask for more spiritual blessings which do
not serve him personally. In this statement, he acknowledges three key
blessings bestowed to him by Allah (SWT). The first is that Allah (SWT) has
increased in his bounties and affluence.
Though the apparent context here is materialistic, one may also
interpret the wealth to be not in the livelihood but more importantly wealth of
your mind and soul. Some interpretations of wealth is wisdom as Imam ‘Ali (AS)
said, “There is no greater wealth than wisdom, no greater poverty than
ignorance.” In another instance he also stated that, “The best kind of
wealth is to give up inordinate desires.”
There is an interesting story in which a poor believer came up to
one of the Imams (AS) and complained to them that they suffered from poverty. The
Imam (AS) told him that he is not poor, but the man insisted he was. Finally,
the Imam (AS) asked him about his faith and beliefs and when the poor man
confirmed that he would not trade his faith for anything else, the Imam (AS)
replied explaining to him that true wealth is indeed your faith in Allah (SWT)
and the love and Wilayah of Ahlul Bayt (AS)!
Second, the supplicant acknowledges the fact that Allah (SWT) has
spread His justice on him. The Almighty God says in the Qur’an that all great prophets of God – Adam to Noah, Abraham to Moses, Jesus to
Muhammad – came to establish justice in society.
Now what exactly is justice and what is its importance?
In simple words, justice means placing everything in its rightful place, balancing things in the
proper order and creating harmony. If a person starts placing things in the
wrong places, he then disrupts the social harmony and disturbs peace. Although everyone acknowledges the aspect of
universality in the idea of justice and no one can argue the importance of its
existence in our world, however it is not always easy to accomplish. So
important is this trait of being just that Allah (SWT) mentions it numerously
in the Qur’an and orders us to observe justice as it is a stage of piety:
ولا
يجرمنكم
شنئان قومٍ
على ألا
يعدلوا إعدلوا
هو أقرب
للتقوى .
And let not a people’s enmity incite you to act otherwise than with
justice. Be always just, that is nearer to righteousness. [5:8]
All great prophets of Allah (SWT) like Prophets Adam, Nuh, Ibraheem,
Musa, Jesus, and Muhammad (SA) came to establish justice in society. Allah
(SWT) states this point very clearly in this verse:
لَقَدْ
أَرْسَلْنَا
رُسُلَنَا
بِالْبَيِّنَتِ
وَأَنْزَلْنَا
مَعَهُمْ
الْكِتَبَ والميزان
ليقُوم الناس
بالقِسط .
Certainly
We have sent Our messengers with clear guidance; and We sent down to them the
Book and the scale so that humans may conduct themselves with justice.
[57:25]
Justice is
indeed one of the absolute attributes of Allah (SWT) and His word does find
fulfillment in truth and justice as indicated in this verse:
وَتَمَّتْ
كَلِمَتُ
رَبِّكَ
صِدْقًا وَعَدْلاً
لاَّ
مُبَدِّلِ
لِكَلِمَاتِهِ
وَهُوَ السَّمِيعُ
الْعَلِيمُ.
The word
of your Lord does find its fulfillment in truth and in justice: None can change
His words: for He is the one who hears and knows all. [6:115]
As explained by
the prominent scholar Rasheed Turabi, “The Essence of Absolute Truth and
Justice is condensed in the Essential Being of Allah (SWT) and at the station
of complete divine manifestation of the Essential Being, truth and justice
exist in the sanctified being of the Prophet (SA) at a rank of perfection as a
result of the effulgence/ishraqaat of the truth and justice that descended due
to highest level of proximity of the Prophet (saw) with the Divine.”
So, as long as
the being of the Prophet (SA) exists, he will be the manifestation of the Lord,
and if there is divine radiance along with the Prophet (SA) then that divine
radiance is also manifestation of Absolute truth and justice. The quest of the
divine leader such as the Prophet (SA) is to establish the system of Absolute
justice.
Without divine
justice, neither the heavens nor the earth can exist and it is because of the
Absolute justice that the complete system of existence moves forward and every
thing is destined its absolute appropriate position. Thus the abode of the
Imamate is the abode of truth and justice and he who is awaited is the epitome
of truth and justice culminating from the chain of those divine leaders who
were established on truth and justice.
According to the
authentic narration of the Holy Prophet (SA), none will accomplish the divine
mission of establishing justice on this earth except the last Imam (Mahdi) from
his progeny who will reappear at the end of time by the divine permission, يَمْلاَءُ
اللهُ
الْاَرْضَ
قِسْطًا وَّ
عَدْلاً
كَمَا
مُلِئَتْ
ظُلْمًا وَّ
جَوْرًا He shall fill the earth with equity and justice as it was full with
injustice and tyranny. (Yanabee’ Al Mawadda)
Justice is also
parallel to knowledge, because it is through knowledge that one identifies the
appropriate position of the divine words and places them in its just position.
As Rasheed Turabi delineates, there is truth and justice in the greater
creative realm but this existential truth & justice cannot be comprehended
without knowledge and it was this reason when Prophet Ibraheem (AS) was put to
trial with various divine words, the Qur’an announces in the verse:
قَالَ
لاَ يَنَالُ
عَهْدِي
الظَّالِمِينَ
.
My
Covenant (Prophethood) includes not Dhalimeen (polytheists and wrong-doers).[2:124]
This covenant or
promise was bestowed to the holy household of Prophet Muhammad (AS) who were
worthy of receiving that covenant and assuming the grave responsibility of
Imamate.
The third bounty from Allah (SWT) which He blessed his servant is
reflected in this phrase of acknowledgment in the supplication, وَ
اَحْيََيَْتَنى
تَحْتَ
ظِلِّكَ And You bestowed life on me to
live under Your shade.
Now, what exactly does in means to live under the “shade of Allah
(SWT)”. And does Allah (SWT) really have a shade? Logic and the concepts of
Tawheed (Oneness of God) deny the idea that Allah (SWT) can be imagined
physically or that there is any shape or form attributed to Him. So this
expression in the supplication is simply a metaphor to indicate proximity to
Allah (SWT) just like the shadow of an object is very close to that object.
In a well-known Hadith, the Prophet (SA) said: “There are seven
whom Allah will shade in His Shade on the Day when there is no shade except His
Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty
and Majestic; a man whose heart is attached to the mosques; two men who love
each other for Allah's sake, meeting for that and parting upon that; a man who
is called by a woman of beauty and position [for illegitimate
relationship], but he says: 'I fear Allah', a man who gives in charity and
hides it, such that his left hand does not know what his right hand gives in
charity; and a man who remembered Allah in private and so his eyes shed tears.”
(Sahih Bukhari)
In this beautiful Hadith, the Prophet (SA) speaks about small acts
of worship which result in such a huge reward, and that is, shade on the day
when there will be no shade except His Shade. This may not seem like much at
first but upon reflection of the following prophetic narration, the reward is
more appreciated: “On the Day of Resurrection, the sun would draw so close
to the people that there would be left a distance of only one mile. The people
will be submerged in perspiration according to their deeds, some up to their
ankles, some up to their knees, some up to the waist and some would have the
bridle of perspiration and, while saying this, the Messenger of Allah put his
hand towards his mouth.” (Sahih Muslim) So who would want more on this
fateful day than to be under the “shade” and protection of Allah (SWT)?!
Each of these seven deeds mentioned in the above narration lead to
divine proximity. However, we must keep in mind that this and any narration
which speaks about rewards of a good deed must not be taken in the absolute
form. In order to deserve the reward of a deed which Allah (SWT) has promised,
one must first fulfill the prerequisite conditions in their faith and
creed. In other words, a person cannot deserve the reward of a good deed if he
doesn’t believe in the concepts of Tawheed or Nubuwwat or Imamate, which come
first before any deeds are accepted.
Not only that, but if we analyze closely this Hadith, we’ll notice
that it states that “There are seven whom Allah will shade in His shade on
the Day when there is no shade except His shade.”
So, the context of this tradition is on the Day of Judgment where no
shade will exist except His shade. His “shade” does not refer to a physical
entity, but it refers to those who represent him who are the divinely appointed
Infallible Imams. In fact, not only are they the “shade” (ظل الله) of Allah, they are also the “face of Allah” (وجه
الله) and
the “word of Allah” (كلمة
الله)(SWT) as they are the
reflection of His divine attributes!
Being that the supplicant has reached this far in the prayer after
recognizing the virtues of the Ahlul Bayt (AS) and confessing their Imamate, he
can now state with all confidence that Allah (SWT) has “bestowed life on me
to live under Your shade.” After fulfilling the conditions of belief in
Imamate, he is now prone to the bestowal of divine proximity!
Once the servant realizes the true wealth, justice, and divine
proximity that has been bestowed upon him from Allah (SWT) by virtue of his
obedience to Him, whenever he sees a poverty-stricken person it is natural for
him to feel sympathy and compassion for him. So he prays that Allah (SWT)
grants him the opportunity to offer him consolation and kindness even if it is
just a few nice words that puts a balm in the heart of those who are
unfortunate.
A deeper meaning of analyzing these words may be realized when a
believer who has been bestowed with the gift of Wilayah desires to share his
valuable knowledge and wealth of faith with those who are still drowning in
their ignorance. The believers will attempt to guide them to the Wilayah and
love of Imam ‘Ali (AS) and the Infallible Imams from his progeny and that
cannot be accomplished except by gaining knowledge and a clear insight of the
facts of history and the autobiographies of these esteemed personalities.
We learn from this phrase in the supplication the extreme importance
of helping others in the general sense and not being selfless. Even if we
already possess bounties or wealth, we are advised not to think only about
ourselves but rather think about others. We should sympathize with the poor and
destitute out there and all those who are unfortunate or disabled in any way. To
give Muwasaat means to offer your kindness, sympathy, good words and
actions, support, consolation, and solace, etc. We are urged to try and offer
all the support that we can to the best of our abilities.
It is
interesting to note that the phrase in the supplication uses the word وَارْزُقْني which means to “grant me” or “bless me”. The supplicant is asking for
the ability to achieve Muwasaat to those who are poverty-stricken! From
this we learn how important the act of Muwasaat to others is such that
achieving it is such an honor in Allah’s eyes that the servant is seeking it as
a grant for himself!
Often times we
may intend to do a certain good deed but do not have the ability to do so or
don’t have the success or accommodation to execute it. However, to be given the
ability to accomplish such good act is in itself a bounty that deserves thanks
to the Almighty God who gave us that power and ability to do an action which
pleases Him. It is narrated that the Holy Prophet (SA) once said, “If Allah
(SWT) willed good for a servant, He uses him.” Someone asked him, “How
does Allah (SWT) use him?” The Prophet (SA) answered, “By giving him
Tawfeeq (success) in doing good deeds before his death.”
Islam places
great importance in helping other people and fulfilling their needs. As the
Prophet (SA) said, “The most beloved people to Allah is he who benefits
others.” There is so much reward in bringing happiness to the heart of
others especially a believer, even if it is just one good word.
In this
narration, the Prophet (SA) stresses the importance of brotherhood among
Muslims and its reward: “A Muslim
is the brother of a Muslim; he does not wrong him nor does he forsake him when
he is in need; whosoever is fulfilling the needs of his brother, Allah is
fulfilling his needs; whosoever removes distress from a believer, Allah removes
from him a distress from a distressful aspect of the Day of Resurrection; and
whosoever conceals the faults of a Muslim, Allah will conceal his faults on the
Day of Resurrection." (Sahih Muslim)
*****
وهذا
شَهْرُ
نَبِيِِّّكَ
سَيِِّدِ
رُسُلِكَ
شَعْبانُ
الَّذى
حَفَفْتَهُ
مِنْكَ بِالرَّحْمَةِ
وَالرِّضْوانِ
And this is the month You have attributed to Your Prophet the chief
of Your Prophets month of Sha`ban You have encompassed it with your mercy and
pleasure
At this stage of the supplication which
is recommended to recite during the days of the holy month of Sha’ban, the
supplicant now beseeches Allah (SWT) by the blessings of this holy month – Sha’ban.
After confessing the virtues of Ahlul Bayt (AS) and acknowledging his belief in
the Imamate followed by specific prayers, he thereafter seeks more guarantees
for the acceptance of his prayers by placing the Holy month of Sha’ban as an
“intercessor” between him and His Lord. Again, this is another proof which
supports the idea of Shafa’at and seeking the divine abode via special and holy
intermediates whether people, places, objects, or otherwise.
The month of Sha’ban which is the 8th
month in the Islamic Hijri calendar holds a special place and uniqueness among
all months. First, it is unique in that it is the only holy month that is
sandwiched between two other holy months, Rajab and Ramadan.
Second, it is the month preceding the
Holy month of Ramadan which is the month of fasting and the month which its
days are divided such that the first 10 days are when the door to Allah’s mercy
is opened, the middle 10 days are when the door to Allah’s forgiveness are
opened, and the last 10 days is for emancipation from Hell-Fire.
There are so much blessings and rewards
that a lay-servant can gain from the Holy month of Ramadan such that it is the
Prophet (SA) said in his welcome speech for this month: “Miserable is he who
passes the month of Ramadan and does not gain the forgiveness and atonement of
his sins.”
It is generally not possible for a person
to achieve a certain goal or stage except after preparing himself and warming
up for that achievement. For example, in order for a student to pass his final
exams, he must first complete his daily homework across the semester and study
diligently in all his lessons. Thereafter, when he takes his exam, he will be
much prepared and more ready to done a fine job in the test as the guarantees
for his success are higher with more preparation.
Likewise, in order for a servant to excel in the holy month of
Ramadan and reap the fruits and blessings of this exceptional month, it follows
logic that he must prepare himself spiritually beforehand. For example,
fasting a few days before the month of Ramadan commences will certainly help
him train his body to get used to different habit of eating. Sure enough, one
of the highly recommended deeds to be performed in the month of Sha’ban is to
fast its last days to connect with the holy month of Ramadan.
It is interesting to note that the transition of the discourse with
Allah (SWT) in this phrase of supplication to the holy month of Sha’ban starts
first by the mention of the Holy Messenger (SA). So instead of introducing the
month by its name, the supplicant introduces it by the theme of that month,
namely the Prophet (SA) saying , وهذا
شَهْرُ
نَبيِِّكَ
سَيِِّدِ
رُسُلِكَ شَعْبانُ And
this is the month You have attributed to Your Prophet the chief of Your
Prophets month of Sha’ban.
Instead of saying, “And this is the month of Sha’ban, the month of
your Prophet…”, the supplication says “This is the month of Your
Prophet…Sha’ban…”. The rearrangement of words here is not random and serves to
present the main idea of the sentence. We learn here that the significance of
the month of Sha’ban al-Mu'azzam is due to the fact that it is the “month of
Prophet Muhammad”. He (SWT) used to say, “Rajab is the month of Allah,
Sha’ban is my month and Ramadan is the month of my Nation". (Mafateeh
Al Jinan) Hence, we recognize that if it were not for the Prophet (SA) who is
the “Chief of Prophets” سَيِِّدِ
رُسُلِكَ , this month would be like any other month.
The supplicant
continues his prayer by describing the month of Sha’ban by a few words that
summarizes its main benefits which are Mercy and Pleasure, الَّذى
حَفَفْتَهُ
مِنْكَ
بِالرَّحْمَةِ
وَالرِّضْوانِ You
have encompassed it with your mercy and pleasure. It
has also been reported from Imam As-Sadiq (AS) that on the commencement of the
month of Sha'ban, Imam As-Sajjad (AS) would gather
his companions and address them,
"O my
companions, do you know which month this is? It is the month of Sha'ban about
which Prophet Muhammad (SA) used to say that it is dedicated to him. So keep
fasts during this month in the love of your Holy Prophet (saw) and to attain
closeness to your Creator. By Allah (SWT) in whose hands is my soul, I have
heard from my father, Husain ibn ‘Ali (AS), that he had heard from Commander of
Faithful, Imam ‘Ali (AS), that whoever keeps fast during the month of Sha'ban
in the love of Prophet Muhammad (SA) and to attain closeness to Allah (SWT)
will become a friend to Allah (SWT) and on the Day of Judgment will be close to
Allah (SWT) by His grace and Paradise will be assured to him." (Mafateeh Al Jinan)
We can also
perceive the Rahma (Mercy) from Allah (SWT) in this month to be personified in
the character of the 12th Imam from the progeny of the Prophet (SA)
who has been born in the middle of this holy month. With his birth descends the
peak of mercy as he will fill the earth with justice and equity after it has
been filled with tyranny and oppression.
*****
الَّذى
كانَ رَسُولُ
اللهِ صَلَّى
اللهُ عَلَيْهِ
وَ آلِه وَ
سَلَّمَ
يََدْاَبُ فى
صِيامِهِ وَ
قِيامِهِ فى
لَياليهِ وَ
اَيّّامِهِ
بُخُوعاً
لَكَ فى
اِكْرامِهِ
وَاِعْظامِهِ
اِلى مَحَلِّ
حِمامِهِ.
The Messenger of God used to keep vigil in devotion during its
nights and observed fasts during its days humiliating himself before You
honoring and respecting it till his departure from this World.
The supplicant continues to beseech Allah
(SWT) by the blessings of the holy month of Sha’ban and further describes the
special treatment which Rasulullah (SA) gave to these blessed days and nights. He
used to fast during the days and then keep vigil in devotion during the nights.
Aside from the physical benefits of fasting, there are many spiritual
advantages.
The institute of the fast is one of the
signs of the Almighty's mercy on those who adhere to His divine creed and it is
never meant to cause hardship on anybody as the Almighty (SWT) does not gain any
benefit by causing hardship on anyone. On the contrary, He (SWT) always paves
the way of happiness for His servants in this life and the next life, and He
(SWT) sometimes even "pushes" them to do what is good for them, as is
the case with making the fast of the month of Ramadan obligatory on every
believing man and woman.
Fasting is more than a diet adjustment;
it involves spiritual intensity and intercession. One of the greatest spiritual
benefits of fasting is becoming more aware of our own inadequacies and God's
adequacy, and becoming more aware of our own failings and His self-sufficiency.
The purpose of all disciplines including fasting is to change us so that we may
become more disciplined and responsible.
The believers learn to curb their desires
and check them against transgression, extravagance, and the yielding to the
lower desires, all of which degenerate man and bring him to the pit of
self-destruction and annihilation. Fast fosters strong will, teaches patience
and self-discipline, and the ability to bear hardship and tolerate hunger and
thirst. In short, it brings about a clear victory over one's illicit desires
and selfish impulses. It teaches the believer to abandon vices, to control
emotions and instincts, to curb the tongue against saying what is wrong or
inappropriate and the conscience against contemplating upon wrongdoing or
subversion.
Furthermore, it promotes the spirit of
unity among members of the fasting community during the holy month of Ramadan. It
teaches them humility and humbleness and instills within them the feeling of
equality before Allah (SWT). The rich have to observe fast as well as the poor,
the women as well as the men, the influential and powerful as well as the weak
and unfortunate. It promotes the spirit of charity and compassion towards the
poor and the needy and it reminds each believer of the needs of other
believers. This is exactly what we discussed previously regarding the
importance of fulfilling other people’s needs and offering Muwasaat to
other believers. The concept of fasting goes hand in hand with the idea of Muwasaat
which this supplication just alluded to.
Keeping vigil in
devotion during the nights in general and especially in the holy month of
Sha'ban has been practiced and observed by the Holy Prophet (SA). The
remembrance of Allah (SWT) is the greatest deed of the human being as it
elevates his life, brings him peace and happiness, and enables him to fulfill
the real mission of his life in this world. When Allah (SWT) describes
believers in the Holy Qur’an, He (SWT) says;
الَّذِينَ
آمَنُوا
وَتَطْمَئِنُّ
قُلُوبُهُمْ
بِذِكْرِ
اللَّهِ ۗ
أَلا
بِذِكْرِ
اللَّهِ
تَطْمَئِنُّ
الْقُلُوبُ .
Those who
believe and whose hearts are set at rest by the remembrance of Allah, now
surely by Allah’s remembrance are the hearts set at rest. [13:28].
Among the ways
of remembering Allah is waking up at night for Salatul Layl. The Holy Qur’an
and Hadith have much to say about this very important part of the worship of a
believer. Its merits and effects are tremendous and whoever recites Salatul Layl
regularly is following the path of the Prophets and the Ma’someen (AS). Those
who wish to attain divine proximity forego a part of their sleep and wake up
early to seek forgiveness from Allah (SWT). They sacrifice their sleep and
comfort for the pleasure of reciting Salatul Layl.
In many
verses of the Qur’an, Allah (SWT) enjoins spending the night in His
glorification and worship. In one instance, He (SWT) says:
وَمِنَ
اللَّيْلِ
فَاسْجُدْ
لَهُ وَسَبِّحْهُ
لَيْلاً
طَوِيلاً.
And during
part of the night adore Him, and give glory to Him (for a) long part of the
night. [76:26]
This begs us to
pose the following question: Why is night prayer more emphasized and rewarded
than day prayers?
If we think
about it, during daytime numerous affairs occupy the time and mind of the human
being. In the midst of all this preoccupation, it is difficult to have the
peace of mind and heart that is necessary for good quality worship. But at
night when it is dark and silent and when the mind is less occupied with the mundane
matters of this world, the human being can acquire a tranquil state which
allows him to be in harmony with his Creator.
Hence, the
Prophet (SA) said, “Two raka’ats of prayer recited in the darkness of the
night are more beloved to me than the world and all that is in it.” (Salatul
Layl) Furthermore, nighttime is usually a time where a human being rest
from the toil of the day and the body calls for sleep.
However, if a
servant ignores his state of exhaustion and resists sleep to worship his Lord
and communicate with his beloved in the darkness of night where everyone is
asleep, that act of sacrifice pleases Allah (SWT). That’s why He (SWT) says
about those who rise at night:
كَانُوا
قَلِيلاً
مِّنَ
اللَّيْلِ
مَا يَهْجَعُونَ
وَبِالأَسْحَارِ
هُمْ يَسْتَغْفِرُونَ.
They used
to sleep but little in the night. And in the early part of the morning they
asked forgiveness. [51:16-17]
In yet another
verse Allah (SWT) describes the effect of reciting Salatul Layl for the
believer. He says:
وَمِنَ
اللَّيْلِ
فَتَهَجَّدْ
بِهِ
نَافِلَةً
لَّكَ عَسَى
أَن
يَبْعَثَكَ
رَبُّكَ
مَقَامًا مَّحْمُودًا.
And during
a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your
Lord will raise you to a position of great glory. [17:79]
In this verse, Allah
(SWT) describes the extraordinary spiritual effects of reciting Salat Al Layl. It
raises the human being to “Maqame Mahmood”, an elevated position of
glory and praise which only few people can attain. Therefore, the reward for
those who rise at night to glorify Allah (SWT) cannot be described. As the Holy
Prophet (SA) said, “There is no good deed except that its reward has been outlined in
the Qur’an, except Salatul Layl. Almighty Allah has not specified its reward
due to its greatness with Him.” (Salatul Layl)
During these
holy days and nights of the month of Sha’ban, the Prophet (SA) is in the state
of humility and modesty before Allah (SWT) and he is occupied in glorifying and
honoring Him till his last breathe. The supplication uses the word بُخُوعاً which means to be deeply engaged and diligently
occupied.
In fact, Allah (SWT) uses this same word to the
Prophet (SA) in a different context to alleviate his deep concern and
disappointment that his people were not embracing the truth:
لَعَلَّكَ
بَاخِعٌ
نَفْسَكَ
أَلاَّ
يَكُونُوا
مُؤْمِنِين َ.
Perhaps
you will kill yourself with grief because they do not believe. [26:3]
It is not
surprising that this same person who grieved himself about the disbelief of his
people is deeply engaged in prayer and worship such that even before his
official inauguration of prophethood, he used to go secretly every now and then
to Cave Hiraa' in the mountains in the darkness and silence of night and
exercise an intimate relationship with his Creator while engaged in meditation
and worship.
This same
esteemed Prophet (SA) is now engaging himself in glorification and veneration
of Allah (SWT) during the holy month of Sha’ban after excelling in his role as
the Seal of Prophets who was sent as a mercy to the world. Along the same
lines, the Prophet (SA) confesses that “The coolness of my eyes lies in
Salah.” (Salat Al Mu’min fi Dawq Al Kitab Wal Sunnah) Hence we can
better understand the meaning of the above phrase in the supplication.
*****
اَللّهُمَّ
فَاَعِنّا
عَلَى
الاْسْتِنانِ
بِسُنَّتِهِ
فيهِ وَ
نَيْلِ
الشَّفاعَةِ لَدَيْهِ. اَللّهُمَّ
وَاجْعَلْهُ
لى شَفيعاً مُشَفَّعاً
O` Allah! Help us in following his life pattern and in achieving his
intercession. Oh Allah! Appoint him as an intercessor for me and his
intercession is accepted by You
After beseeching
Allah (SWT) by the blessings of the holy month of Sha’ban which attained its
special status due to its association to the Prophet (SA), and after briefly
describing his engagement in prayer and worship during the nights and days of
this month, the servant is now praying for himself for the sake of his
hereafter.
He asks that
Allah (SWT) assist him in his journey of following the Prophet (SA) and taking
him as his role model. There is no doubt that all Muslims are required to
follow the Sunnah of the Prophet (SA).
However, the
question remains which Sunnah is genuine and which one was invented later and
was falsely attributed to the Prophet (SA)? In a famous authenticated Hadith
Ath-Thaqalayn, the Prophet (SA) announced: "I am leaving for
you two precious and weighty Symbols that if you adhere to both of them, you
shall not go astray after me. They are, the Book of Allah, and my progeny, that
is, my Ahlul Bayt. The Merciful has informed me that these two shall not
separate from each other till they come to me by the Pool (of Paradise)."
According to
this and many other countless prophetic traditions, his Ahlul Bayt (AS) are the
best example after him and they possess unparalleled knowledge of the Sunnah of
the Prophet (SA). Hence, one cannot truly follow the Sunnah of the Prophet (SA)
without referring to his purified household who are the Arc of Salvation
and the compass which leads to the Siraat Al Mustaqeem (Straight Path).
The next prayer
which the supplicant asks for is the intercession of the Holy Prophet (SA). The
idea of intercession has been strongly supported in the Holy Qur’an as well as
in authentic Hadith. The famous Sunni scholars Tirmidhi and Ibn Majah relate in
their Sunan collections, and likewise Nasa’i in `Amal al-Yawm w’al-Layla,
Tabarani, Hakim, Bayhaqi and others on the authority of `Uthman ibn Hunayf that
a blind man came to the Prophet (peace and blessings be upon him) and said: “Ask
Allah to heal me.”
He replied: “If
you wish I will pray for you and if you wish you can be patient for this is
better for you.” “Pray to Allah for me” he said. So the Prophet (Allah
bless him and grant him peace) ordered him to make good his wudu’ (ablution)
and then to make the following supplication:
اللهم
إني أسألك
وأتوجه إليك
بنبيك محمد
نبي الرحمة،
يا محمد إني
أتوجه بك إلى
ربي في حاجتي
هذه لتقضى،
اللهم فشفعه
في ّ.
O Allah, I
ask You and I turn to You by Your Prophet Muhammad, the Prophet of Mercy. O
Muhammad! I turn by you to my Lord concerning this need of mine that it may be
fulfilled. O Allah, grant him intercession for me.
`Uthman bin
Hunayf remarks: “By Allah we did not disperse nor did we converse for long
before the man entered and it was if there had never been anything wrong with
him.” The Messenger of Allah (Allah bless him and grant him peace) then
said to him: “if there is a similar need, do the same.”
And the Holy Qur’an approves the idea of the Holy Prophet (SA)
praying to Allah (SWT) for forgiveness on behalf of the sinning believers.
وما
أرسلنا مِن
رسول إلا
ليُطاع بإذن
الله ولو أنهم
إذ ظلموا
أنفسهم جاءوك
فاستغفروا
الله واستغفر
لهُم الرسول
لوجدوا الله
تواباً رحيماً.
We did not send any apostle but to be obeyed by Allah's leave. Had
they, when they wronged themselves, come to you and pleaded to Allah for
forgiveness, and the Apostle had pleaded for forgiveness for them, they would
have surely found Allah all-clement, all-merciful. [4:64]
So the Prophet (SA) has the authority to act as intercessor on
behalf of his nation, and this authority is further extended to the Infallible
Imams (AS) from his progeny. Thus, the chances of a servant’s prayers being
accepted by the divine abode are indeed higher and more guaranteed than if he
as a fallible servant prays directly on his own.
However, there are conditions to receiving intercession and the most
obvious is to sincerely believe that the Prophet (SA) and his Ahlul Bayt (AS)
have the authority and power from Allah (SWT) to act as intercessors as a
virtue of their divinely appointed position of Imamate. Also, one of the
conditions for attaining intercession is performing the obligatory Salah
(prayers) on time as the Prophet (SA) has said, "My intercession shall
not reach the person who delays prayer (even) after its time has arrived and (he
delays it) till the time has expired." (Kitab Al Kaafi)
The apparent meaning here is referring to the daily Salah which were
are ordered to perform; however, one can reflect upon the latent meaning that
perhaps the “Salah” here refers to the benedictions (Salawat) sent on the
Prophet (SA) and his holy household! If a person takes that action lightly or
abandons the recitation of Salawat, they will not be worthy to attain the
Shafa’at of the Infallible Imams (AS).
After all, the more care and devotion you give to a person, the more
you award and reward you can expect from them. Likewise, the more neglect and
disregard you have towards someone, the less likely will that person express
love to you.
At this stage of
the supplication, the servant once again stresses his appeal to be granted the
intercession of the Holy Prophet (SA) and for it to become accepted by the
divine abode. This appeal is made right after highlighting the special
blessings of the month of Sha’ban which has been honored solely due to the fact
that it is the Prophet’s month. By approaching the month of Sha’ban and by
entering its door represented in the immaculate character of the Seal of
Messengers (SA), the servant guarantees for himself acceptance of his prayers
and bestowal of blessings of the month of Sha’ban from Allah (SWT)!
*****
وَ
طَريقاً
اِلَيْكَ
مَهيَعاً
وَاجْعَلْنى
لَهُ
مُتَّبِعاً
And appoint him to show us a simple path towards You and make me his
follower
The supplicating believer continues to ask for guidance for “a
simple path towards Allah (SWT)” via the Holy Prophet (SA) after requesting for
an accepted intercession from him. This طريق or path which he is seeking has only
one destination – the Almighty God. And this path is mentioned in the singular
form to lift our attention that there is only one path and one way towards
His divine proximity.
In fact, as Muslims we pray everyday
to Allah (SWT) in our obligatory Salah at least ten times when reciting Surah
Al Fatiha to guide us to the straight path:
اهْدِنَا
الصِّرَاطَ
الْمُسْتَقِيمَ
Show us the straight path. [1:6]
A true believer, regardless of how learned and wise he may be, has
to pray for this blessing from the All-Knowing and All-Wise Lord. Man needs
guidance not only to possess knowledge of the theory and practice of the
doctrine he believes in, but also to perceive the extraordinary truths which
open up new spiritual horizons.
As Mir Pooya explains in his commentary of the Holy Qur’an, the
right path mentioned here is neither any particular path nor the doctrines of
the religion. There are several angles of human life in this world. The
physical, mental, moral and spiritual aspects of living, together with its many
divisions, need guidance to find the right path. The guidance to the right path
mentioned in the Qur’an encompasses all aspects of the various paths open to
the human soul in this life.
Mir Pooya clarifies that to fulfill the purpose of his creation,
which is the ultimate purpose of man's existence in this world, the servant
prays to the creator for spiritual assistance to keep him on the right path.
Man's effort and strive in the way to perfection, by perpetual obedience and
quest for help and guidance, should be continuous, then alone he can keep to
the right path which leads to Allah.
According to most exegetists of this verse of Surah Al Fatiha, the Siraat
Al Mustaqeem (as we’ve mentioned before) refers to Imam ‘Ali (AS) who
represents all of the Infallible Imams from his progeny. Hence, we articulate
that when the supplicant is asking for guidance to the path, he is specifically
asking for guidance towards the Wilayah of Imam ‘Ali (AS) and his purified
descendants. And if he has already been guided to it, he is asking that Allah
(SWT) make his feet stead fast on this right path so that he continues to tread
this path towards human perfection via the perfect models for mankind.
Now, what are the rewards of one who is steadfast on the right path
represented in the holy household of the Prophet (SA)? Allah (SWT) says in Surah
Al Jinn:
وَأَنْ
لَوِ
اسْتَقَامُوا
عَلَى
الطَّرِيقَةِ
لأَسْقَيْنَاهُمْ
مَاءً
غَدَقًا
If they tread the right path, We shall give them to drink water in
abundance. [72:16]
According to Al-Kaafi, Imam Al Baqir (AS)
explained that the interpretation of this verse is that if the people followed
the right path of Wilayah (guardianship) of Imam ‘Ali (AS) and the Imams from
his descendants and obeyed them in their commands and prohibitions, their
reward will be that the Infallible guides will offer them “water in abundance”
which is a metaphor to embellishing their hearts with faith and certainty.
According to Imam As-Sadiq (AS) as mentioned in
Tafseer Al Saafi, the water in this verse stands for the knowledge and insight
into higher things which is available to those who follow the teachings of the
Imams of the Ahlul Bayt (AS). It is interesting to note that in the next
verse:
وَمَنْ
يُعْرِضْ
عَنْ ذِكْرِ
رَبِّهِ يَسْلُكْهُ
عَذَابًا
صَعَدًا
And whoever turns aside
from the reminder of his Lord, He will make him enter into an afflicting
chastisement. [72:17]
In Tafseer Al Saafi, Al Qummi narrates that Imam As-Sadiq (AS) said
that the “remembrance of his Lord” ذِكْرِ
رَبِّهِ refers to the Wilayah of ‘Ali ibn Abi Talib (AS). Hence, this verse
confirms the interpretation of the “path” which is represented by the Ahlul
Bayt (AS) who are the Siraat Al Mustaqeem!
The supplicant
also requests that Allah (SWT) gives him the success to be a true follower and
adherent to the Holy Prophet (SA), not only in the matters of jurisprudence,
but most importantly in the matters of faith and beliefs. Being that the
believer at this stage of the supplication has already confessed Tawheed of
Allah (SWT) and acknowledged the Nubuwwat (prophet hood) of Muhammad (AS), it
follows that the remaining key component of faith which has yet to be fulfilled
or acknowledged is the Imamate and guardianship after the Prophet (SA).
So, the servant
is praying that Allah (SWT) opens his heart and mind to see the truth and more
importantly to accept it which will lead to his obedience to the Prophet (SA)
regarding the command of Wilayah to Imam ‘Ali (AS) and the Infallible Imams
(AS) after him.
*****
حَتّى
اَلْقاكَ
يَوْمَ
الْقِيمَةِ
عَنّى راضِياً
وَ عَنْ
ذُنُوبى
غاضِياً
Till I meet You on the Day of Resurrection in a state that You be
pleased with me ignoring my sins
The servant
concludes his Salawat Sha’baniyyah with this last phrase which summarizes
the main goal of his discourse to Allah (SWT) and the aim that he is pursuing. The
inevitable destination that each creature will face is death and no one is
excluded from it. As Allah (SWT) says:
كل نفسٍ
ذائقة الموت
Every soul shall taste death.[3:185]
Hence, there is no escape from this reality
that we will experience لقاء
الله
)meet
Allah (SWT)( and return
back to Him with the event of death. The question is not whether we will meet
Allah (SWT) or not; the question is how we will meet in and in what
condition!
Is He (SWT) going to be pleased to meet us or
not? Does punishment await us or reward? Hence, when the servants says “Till
I meet you on the day of resurrection in a state that You be pleased with me”,
he is praying to achieve the satisfaction and pleasure of his Lord. To attain
the pleasure of Allah (SWT) simply requires for us to follow his commands and
obey him unconditionally.
Furthermore, to obey Allah (SWT) is equivalent
to obeying all His prophets and messengers as well as the divinely chosen
guides as indicated in this verse:
أطيعوا الله
ورسوله وأولي
الأمر منكم .
O you who
believe! Obey Allah and obey the Apostle and those in authority from among you.
[4:59]
As Mir Pooya
nicely puts it into perspective when explaining the obedience and those who are
in authority, “The command to obey is infinite-total obedience in all
material, religious and spiritual matters, therefore, as this verse clearly
signifies, the Ulul Amr must also be as just, wise and merciful as Allah and
the Holy Prophet are, and he who - administers the affairs of mankind should be
the Khalifatullah (vicegerent of Allah) and the Waliallah.”
Hence, the
ultimate aim of the servant is to meet Allah (SWT) while having obeyed Him and
submitted to His divine representatives be it prophet, messenger, or successor.
This state of unconditional obedience will naturally lead to attaining divine
pleasure and being included among those whom Allah (SWT) says in Surah Al Fajr:
يَا
أَيَّتُهَا
النَّفْسُ
الْمُطْمَئِنَّةُ
Oh soul that is at peace [89:27]
ارْجِعِي
إِلَىٰ
رَبِّكِ
رَاضِيَةً
مَرْضِيَّةً
Return to
your Lord, well-pleased (with him), well-pleasing (Him). [89:28]
And that state
is the peak of bliss in which both the lover (servant) and the beloved
(Creator) are in harmony with each other!
It is
interesting to note that the supplicant here uses the words وَ
عَنْ ذُنُوبى
غاضِياً (ignoring my sins) instead of saying وَ
عَنْ ذُنُوبى
غافراً (forgiving my sins).
To ignore is not
the same as to forgive because if the process of ignoring is accomplished, then
forgiveness is no longer needed since that which is ignored is no longer in the
picture. So the servant is in fact making a smart move by asking Allah (SWT) to
not only forgive, but to disregard his sins as if it doesn’t exist!
After all, Allah
the Merciful may forgive a person for a particular sin but the sin still
remains as a pollutant to his record of deeds, and the pattern of sinning
stains his book which he will be resurrected with.
However, if Allah (SWT) ignores a sin by His
own will, then it is as if the servant never erred or committed injustice! This
is a higher level of mercy which Allah (SWT) may offer to his devout servant
who seeks His pleasure and obeys His commands.
*****
قَدْ
اَوْجَبْتَ
لى مِنْكَ
الرَّحْمَةَ
وَالرِّضْوانَ
وَ
اَنْزَلْتَنى
دارَ الْقَرارِ
وَ مَحَلَّ
الاْخْيارِ .
For You have prescribed mercy and gratification from You and my
entertainment a peaceful abode and the abode of the virtuous people.
Once the servant reaches the stage of
attaining reciprocal pleasure with Allah (SWT) and his sins overlooked by the
All-Merciful, there is only one end result to this peaceful path. Allah (SWT)
then prescribes His Mercy and Gratification to His servant which is translated
in the transfer of the soul and body to the eternal abode of bliss.
There are many different colors and
flavors of Rahma رحمة
and Ridwan رضوان in the book of Allah (SWT) and when we
speak about divine mercy and pleasure, it is certainly not anything close to
what we humans fathom or imagine. In one instance, Allah (SWT) talks about
those who pursue the pleasure of Allah:
أَفَمَنِ
اتَّبَعَ
رِضْوَانَ
اللَّهِ كَمَنْ
بَاءَ
بِسَخَطٍ
مِنَ اللَّهِ
Is then he who follows the pleasure of Allah like him who has made
himself deserving of displeasure from Allah. [3:162]
In this verse, the word Ridwan can
be interpreted from multiple angles and Allah (SWT) knows best.
First, the “Ridwan of Allah” refers to
something or someone or some path to be followed which is not to be compared
with those who incur the wrath of Allah (SWT) on themselves. Based on our
discussion so far regarding the high status and path to salvation which we are
instructed to follow as explained in verse [4:59], we may now correlate this
verse to be referring to the Prophet (SA) and his holy household.
Second,
another interpretation of this verse according to Al-Kaafi and Al-’Ayaashi is
that Imam As-Sadiq (AS) has affirmed that “those who followed the pleasure
of Allah refers to the Imams and by Allah they have achieved high ranks to
Allah; the deeds of those believers who have recognized our rights and embraced
our Wilayah will be multiplied and Allah (SWT) will elevate them in high
ranks.”
On that note, Al-’Ayaashi comments that
those mentioned in the above verse who deserve the displeasure of Allah are
those who rejected the rights of Imam ‘Ali (AS) and the Infallible Imams from
the Ahlul Bayt (AS) as well as those who followed these rejecters of truth.
In the context
of the above interpretation of the verse regarding “Ridwan of Allah”, we may
return back to our discussion of the devout servant who will receive the
“Ridwan” prescribed by Allah (SWT) to him as a result of attaining His pleasure
and overlooking of his sins. Since the servant has already attained the
pleasure of Allah as denoted by the word "عني
راضياً" the supplication again
repeats the derivative of that word (Ridwan) as the fruit of achieving that
pleasure.
Although the
apparent meaning of both words are the same (which is pleasure), however upon
reflection, there must exist a deeper meaning for the word Ridwan that is
mentioned here. After contemplating about the interpretation of the above verse
[3:162], we may now consider that the Ridwan which Allah (SWT) refers to as a
reward to the servant is none other than close proximity with the Prophet (SA)
and Ahlul Bayt (AS) in the Hereafter where there is دارَ
الْقَرارِ “peaceful
abode”.
This beautiful
supplication of Salawat Sha’baniyyah ends by emphasizing that this peaceful
abode cannot reach the highest stage of peace, tranquility, and serenity except
if the inhabitant of heaven dwells with those who are virtuous, as indicated by
وَ
مَحَلَّ
الاْخْيار (the
abode of the virtuous people). The question now begs itself: Since we as sinful
believers cannot possibly reach the high levels and ranks of the immaculate
personalities of the Prophet (SA) and Ahlul Bayt (AS), how can we then receive
such great reward that we enjoy their abode in heaven while they are in
exceptionally high ranks to Allah (SWT)?
The answer here
is logical and returns to the fact that it is only because of Allah’s absolute
Mercy which results in His overlooking of our sins due to our obedience to Him
in the matter of Wilayat which will lead us to attain the intercession of the
Holy Household of the Seal of Prophets (SA). With this blessed intercession, we
are further indebted to Allah (SWT) and His chosen guides and we will eternally
live as humble servants serving their cause and rotating around their axis of
Wilayah which leads to the pleasure of the One Creator, just as a honeybee dances
around a flower, their source of nutrition and livelihood!
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