Three Necessary Conditions for Fruitful Supplications

Most of us are aware of the power of supplications and prayers.  Most of us are aware that it is only God, who can bless us and provide for us what we ask Him and no one but Him could answer our prayers and supplications. 

            Knowing this would in turn make us want to constantly be in prayers and supplications, since most of us would always wish to be guided and have many demands.  Our demands could range from worldly material objects to peace and tranquility in this world and the hereafter.  Regardless of what our demands may be, we have researched and realized that it is necessary to pray and supplicate to God in hope of His blessings and mercy. 

            However, at times, many of us, especially those of us who have not practiced being patient, quickly become anxious and edgy and in fact frustrated and mad at God for not responding to our supplications and prayers. 

            Such people, perhaps, have not contemplated on the purpose of supplication to God or have not worked to increase their faith in their hearts or have not realized the implication of God’s omniscience.  What ever the reason may be, if such attitude or mentality is not quickly cured, then it could lead to further separation from God and His religion. 

            One way to approach the issue of unanswered supplications, or perhaps the first step that should be taken, should be to check and see whether all of the necessary conditions for supplication are fulfilled or not.

            Necessary conditions are those that, if not fulfilled, the process cannot proceed.  For example, a necessary condition for your television to turn on is for it to be plugged to an electrical plug. Another, or possibly even a better, example would be, growing a plant in your property.  Certain conditions and criteria are necessary for your plant to grow properly; firstly, sufficient exposure to the sun, secondly, sufficient amount of water, and thirdly, proper and healthy soil and fertilizer.  Without any of these necessary requirements your plant will not grow and will not flower or fruit.

            In the same way, for our supplications to be fruitful, three necessary conditions need to be fulfilled. The following Authentic tradition very clearly, and through an example, brings to light these three conditions. 

            Having this tradition in mind, next time you see a friend or a family member, asking you if you know of an effective supplication, let him or her know that the effect of our supplications directly depends on these three necessary requirements, and if they are not fulfilled then no supplication will be an effective supplication.

May Allah answer all of our supplications that help in bringing us closer to His path and help to increase our faiths in our hearts.

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ فَدَعَا اللَّهَ أَنْ يَرْزُقَهُ غُلَاماً ثَلَاثَ سِنِينَ فَلَمَّا رَأَى أَنَّ اللَّهَ لَا يُجِيبُهُ قَالَ يَا رَبِّ أَ بَعِيدٌ أَنَا مِنْكَ فَلَا تَسْمَعُنِي أَمْ قَرِيبٌ أَنْتَ مِنِّي فَلَا تُجِيبُنِي قَالَ فَأَتَاهُ آتٍ فِي مَنَامِهِ فَقَالَ إِنَّكَ تَدْعُو اللَّهَ عَزَّ وَ جَلَّ مُنْذُ ثَلَاثِ سِنِينَ بِلِسَانٍ بَذِي‏ءٍ وَ قَلْبٍ عَاتٍ غَيْرِ تَقِيٍّ وَ نِيَّةٍ غَيْرِ صَادِقَةٍ فَاقْلَعْ عَنْ بَذَائِكَ وَ لْيَتَّقِ اللَّهَ قَلْبُكَ وَ لْتَحْسُنْ نِيَّتُكَ قَالَ فَفَعَلَ الرَّجُلُ ذَلِكَ ثُمَّ دَعَا اللَّهَ فَوُلِدَ لَهُ غُلَامٌ

Farsi Translation:

امام صادق (ع)، فرمود:

در بنى اسرائيل مردى بود و تا سه سال پيوسته به درگاه خدا دعا كرد كه به او پسرى روزى كند و چون ديد كه خدا خواهش او را بر نياورد عرض كرد: پروردگارا! من از تو دورم و سخن مرا نمى ‏شنوى يا به تو نزديكم و به من پاسخ نمى‏ دهى؟ گوينده‏ اى در خواب نزد او آمد و به او گفت: راستى تو سه سال است كه خدا را با زبانى هرزه و قلبى سركش و ناپرهيزگار و نيّتى نادرست مى‏ خوانى، بايد از هرزه دارائى خود ببرى و فلبت پرهيزكار گردد و نيّتت درست شود، گويد: آن مرد چنين كرد و سپس به درگاه خدا دعا كرد و پسرى براى او زائيده شد.

English Translation:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Eissa from ibn Mahbob from Omar ibn Yazeed from Abu Abdillah, peace be upon him, who has said:

“There was a man from the children of Israel who persistently, for three years, supplicated to God to give him a son, but since God didn't answer his supplication, he said: O God, Am I far from you so that you don't hear me? or are you near me but you do not answer me?

He said: then he had a dream in which a man came and said to him: ‘you have been asking God for three years with a lewd tongue, a hostile heart without God-consciousness [in it] and a dishonest intention.  Thus, stop your lewdness and bring God-consciousness in your heart and have good intention.’”

He [the Imam] said: “the man did so, then he asked Allah again and Allah gave him a son.”

The three necessary conditions for fruitful supplications:

1) Supplicating with a pure and decent tongue and language

2) Having God-consciousness or Taqwa in our hearts

3) Having good intentions

Source:

Al-Kafi, Volume 2, Page 324, Tradition #7

Watch Over Your Tongue and Be Healthy

In this post I would like to present a very interest Authentic tradition, which not only has an important moral lesson in it but also highlights a very up-to-date holistic perspective of human biology. 

            For the past few centuries, ever since the “Enlightenment” era, and more specifically ever since the advent of Cartesian modern philosophy, we have been led to view our bodies in a very mechanistic way.  Until relatively recently we have been taught that our bodies are composed of parts and we are sum of our body parts.  This view of our bodies has in turn made us think and believe that each body part and organ is separate from another and when one organ or part is in pain then that part alone needs to be examined and checked. 

            Needless to say, this old perspective of our bodies has given ways to the opportunistic pharmaceutical companies to produce specific “healing pills” for each and every “broken” body part. 

            However, as our science advances and as we gain more knowledge into our human biology, a completely different perspective begins to shine through, a holistic one.  We have come to realize that the health of each and every body part is directly related to the health of the whole body and we cannot simply divide our bodies into multiple parts and ignore some parts while focus on other parts. 

            For example, a skin problem may be related to an issue with our diet and our digestion system.  Therefore, to cure our skin issue we need to first fix our diets and resolve our digestion issue.

            In addition, from the brain perspective, each action that we take, each experience that we go through, each word that we speak, directly affects the neural networks of our brains and influences and shifts its maps and connections.  Our brain directly manages our bodily functions and health, precisely through these neural networks, and each and every change in our brain results in a change in our consciousness and perception of the world.  Our perception of the world in turn affects our choices and subsequently our actions in the world.  To perform an action we require some body parts and tissues, which are in turn connected to other tissues and organs.  Therefore, our actions not only depend on our body parts but they directly cause changes in those very same body parts as well as the whole body.

            To simplify the matter and to connect it to the following tradition, imagine the action of speaking.  What you speak, and the consequences of your words, causes a change in your neural networks in your brain, how ever minor this change may be.  The more you repeat those words or if you persist in speaking in a specific manner, those same connections in your brain strengthen and solidify.  These new or modified connections, in turn, result in the modification of other parts of the network in your brain. 

            Now, due to these changes, your brain is different than before, how ever subtle this difference may be.  This change in your brain causes a change in your consciousness and perception, which is indirectly (or even directly) connected to your actions.  Your actions and their consequences, in turn, are linked to your body parts, since you commit your actions via your body parts.  Consequently, your actions could either be beneficial or harmful to your body parts.  Now, if we trace back this path, we notice that it was indeed our spoken words or manner of speaking that resulted in either harm or benefits to the rest of our body parts, since it was our words and thoughts that changed our brains and hence our perceptions and hence our actions.

           

            What I said may at first seem very confusing. However, if I could summarize and simplify what I said into one sentence, I would use a statement by biologist Gerald Edelman. He said, “our brains are embodied and our bodies are embedded in the environment.”

            Think deeply about this statement as it is very important.  Do not lose sight of this holistic perspective.  Your brain is the product of the interactions between your body, your actions, your experiences and your environment. In other words, who you are cannot be separated from your actions, your experiences, your body and your environment.

            From a religious perspective what this implies, and what Islam has repeatedly commanded is that if you desire to be on the right path, take care of your physical health, commit the right actions and be in the right environment.

            Now, you may read the following tradition and not immediately realize its significance or even see the connection to what I just said.  That is completely acceptable and I can certainly understand that. 

            What we can all quickly see is the moral lesson in this tradition. The moral lesson that immediately and readily stands out is that, watch over your tongue very carefully as its actions affect the health and status of your whole body.

Here’s the Authentic tradition.

Arabic text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ عَلَى جَمِيعِ جَوَارِحِهِ كُلَّ صَبَاحٍ فَيَقُولُ كَيْفَ أَصْبَحْتُمْ فَيَقُولُونَ بِخَيْرٍ إِنْ تَرَكْتَنَا وَ يَقُولُونَ اللَّهَ اللَّهَ فِينَا وَ يُنَاشِدُونَهُ وَ يَقُولُونَ إِنَّمَا نُثَابُ وَ نُعَاقَبُ بِكَ

Farsi Translation:

على بن الحسين عليهما السّلام فرمود: در هر بامداد زبان آدميزاد بر تمام اعضائش مشرف شود و گويد: چگونه هستيد؟

گويند: اگر تو ما را رها كنى خوبيم و ميگويند: خدا را خدا را نسبت بما بياد آور و سوگندش دهند و گويند ما بسبب تو ثواب و عقاب بينيم.

English Translation:

Muhammad ibn Yahya has narrated from Ahmed ibn Muhammad ibn Eissa from Ali ibn Al Hakam from Ibrahim ibn Mehzam Al-Asady from Abu Hamza from Ali ibn Al-Hussain, peace be upon him, who has said:

“The tongue of children of Adam oversees all body organs every morning.  It asks the organs: How is your morning?

They say: good, if you leave us and they beseech it and say: By God by God remember us, they plead and they say: we get rewarded or punished because of you."

Source:

Al-Kafi, Volume 2, Page 115, Tradition #13

Submission Precedes and Strengthens Faith

Many of us may already be aware that there is a distinction between Islam and Iman [faith], between Muslim and Mo’min [faithful].  However, the relation between Islam and Iman may not be very clear for us.

In the following verse, God vividly highlights this distinction.

The wandering Arabs say: We believe. Say: Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts.(49:14)

Therefore, based on this verse, a muslim is not necessarily a mo’min [faithful/believer].  This should automatically make us question the nature of faith and its link to submission to God.  We should ask ourselves, “am I considered a mo’min [a believer] or am I a muslim?” If your answer is the latter, then you could follow your previous question with another one, “how can I become a Mo’min [a believer]?”  “How can I ascend higher and attain Iman [faith] in my heart?” Nonetheless, before you know the answers these great questions, you would first need to completely realize that there is in fact a distinction and one is better than the other.

In this post, I present an Authentic tradition, which concisely reveals the role of Islam and its connection  to Iman [faith].  As it is visible, the words and deeds of a mo’min are seen and rewarded differently than the words and deeds of a muslim.  Having this knowledge should motivate us to seek ways to ascend one level higher and transform ourselves from muslims [Submitters] to mo’mins [faithfuls/believers].

Moreover, as this tradition concisely indicates, it is through submission [Islam] that one is guided to faith [Iman] and not the other way around.  One cannot expect to have faith prior to complete submission to God’s religion and commands.  It is through actions and submission that one attains faith in his or her heart.  Therefore, based on this tradition, the right action accompanied with the right intention, precedes the entrance of faith into one’s heart.  

There are many people who claim that as long as one is sincere in his or her heart, God is pleased with him or her and one should not worry too much about following God’s commands. However, according to this tradition, one cannot have faith or be sincere in his heart, without first properly submitting to God’s commands.  Thus, the next time you encounter such individuals, remember this tradition, and remind yourself that it is via submission and actions that one attains faith and sincerity and not vice versa. Actions precede faith.

Lastly, keep in mind that it is through your actions that you change your brains.  It is via actions that you form habits.  Through your actions you shape your characteristic. In other words, you are what you do.

Now, without any further ado I present to you the following Authentic tradition.

Arabic Text:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ مَا اسْتَقَرَّ فِي الْقَلْبِ وَ أَفْضَى بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ لِلَّهِ وَ التَّسْلِيمِ لِأَمْرِهِ وَ الْإِسْلَامُ مَا ظَهَرَ مِنْ قَوْلٍ أَوْ فِعْلٍ وَ هُوَ الَّذِي عَلَيْهِ جَمَاعَةُ النَّاسِ مِنَ الْفِرَقِ كُلِّهَا وَ بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَوَارِيثُ وَ جَازَ النِّكَاحُ وَ اجْتَمَعُوا عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ فَخَرَجُوا بِذَلِكَ مِنَ الْكُفْرِ وَ أُضِيفُوا إِلَى الْإِيمَانِ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ هُمَا فِي الْقَوْلِ وَ الْفِعْلِ يَجْتَمِعَانِ كَمَا صَارَتِ الْكَعْبَةُ فِي الْمَسْجِدِ وَ الْمَسْجِدُ لَيْسَ فِي الْكَعْبَةِ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ (49:14) فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَصْدَقُ الْقَوْلِ قُلْتُ فَهَلْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‏ءٍ مِنَ الْفَضَائِلِ وَ الْأَحْكَامِ وَ الْحُدُودِ وَ غَيْرِ ذَلِكَ فَقَالَ لَا هُمَا يَجْرِيَانِ فِي ذَلِكَ مَجْرَى وَاحِدٍ وَ لَكِنْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَ مَا يَتَقَرَّبَانِ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها (6:160) وَ زَعَمْتَ أَنَّهُمْ مُجْتَمِعُونَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ مَعَ الْمُؤْمِنِ قَالَ أَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً (2:245) فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ حَسَنَاتِهِمْ لِكُلِّ حَسَنَةٍ سَبْعُونَ ضِعْفاً فَهَذَا فَضْلُ الْمُؤْمِنِ وَ يَزِيدُهُ اللَّهُ فِي حَسَنَاتِهِ عَلَى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً كَثِيرَةً وَ يَفْعَلُ اللَّهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ مِنَ الْخَيْرِ قُلْتُ أَ رَأَيْتَ مَنْ دَخَلَ فِي الْإِسْلَامِ أَ لَيْسَ هُوَ دَاخِلًا فِي الْإِيمَانِ فَقَالَ لَا وَ لَكِنَّهُ قَدْ أُضِيفَ إِلَى الْإِيمَانِ وَ خَرَجَ مِنَ الْكُفْرِ وَ سَأَضْرِبُ لَكَ مَثَلًا تَعْقِلُ بِهِ فَضْلَ الْإِيمَانِ عَلَى الْإِسْلَامِ أَ رَأَيْتَ لَوْ بَصُرْتَ رَجُلًا فِي الْمَسْجِدِ أَ كُنْتَ تَشْهَدُ أَنَّكَ رَأَيْتَهُ فِي الْكَعْبَةِ قُلْتُ لَا يَجُوزُ لِي ذَلِكَ قَالَ فَلَوْ بَصُرْتَ رَجُلًا فِي الْكَعْبَةِ أَ كُنْتَ شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ قُلْتُ نَعَمْ قَالَ وَ كَيْفَ ذَلِكَ قُلْتُ إِنَّهُ لَا يَصِلُ إِلَى دُخُولِ الْكَعْبَةِ حَتَّى يَدْخُلَ الْمَسْجِدَ فَقَالَ قَدْ أَصَبْتَ وَ أَحْسَنْتَ ثُمَّ قَالَ كَذَلِكَ الْإِيمَانُ وَ الْإِسْلَامُ

Farsi Translation:

حمران بن اعين گويد: شنيدم امام باقر (ع) مى‏فرمود: ايمان چيزى است كه در قلب جا كند و بنده را به خدا عز و جل بكشاند و طاعت و تسليم به امر خدا هم مصدق او باشد و اسلام گفتار و كردار ظاهرى است كه جمع مردم بر آنند از همه دستجات و مسلمين و به وسيله همين اسلام ظاهرى است كه جانها محفوظ است و ميراث اجراء مى ‏شود و زناشوئى روا است و اتفاق دارند بر نماز و زكاة و روزه و حج و به همين جهت از كفر بيرونند و به ايمان نسبت دارند اسلام شريك و ملازم ايمان نيست ولى ايمان شريك و ملازم اسلام است و اين هر دو در گفتار و كردار با هم جمع مى‏ شوند چنانچه خانه كعبه در مسجد است ولى همه مسجد در خانه كعبه نيست و همچنين ايمان شريك و ملازم اسلام و در حريم اسلام است ولى اسلام شريك و ملازم ايمان نيست و خدا عز و جل هم فرموده است: «اعراب گفتند ما ايمان آورديم بگو ايمان نياورديد بگوئيد مسلمان شديم و هنوز ايمان در قلبتان در نيامده است»(49:14) فرموده: خدا عز و جل راست‏ترين گفتار است، گفتم: آيا براى مؤمن فضلى است بر مسلم در چيزى از فضائل و احكام و حدود و جز آنها؟ فرمود: نه، آنها در اين باره يكسانند ولى مؤمن به مسلم برترى دارد در كردارش و تقربى كه به خدا عز و جل جويد، گفتم: مگر نيست كه خدا عز و جل فرمايد: «هر كه حسنه آورده ده برابر دارد»(6:160) و تو معتقدى كه همه اتفاق دارند بر نماز و زكاة و روزه و حج با مؤمن؟

فرمود: مگر نيست كه خدا عز و جل فرمايد: «بيفزايد برايش برابرهاى بسيار»(2:245) پس مؤمنان باشند كه خدا عز و جل برايشان حسنات را چند برابر كند براى هر حسنه هفتاد برابر، اين است فضل مؤمن و بيفزايد خدا به حسنات او به اندازه درجه ايمانش برابرهاى بسيار و خدا با مؤمن هر چه خوبى خواهد كند، گفتم: بفرمائيد هر كه در اسلام در آيد، در ايمان وارد نيست؟

فرمود: نه، ولى نسبت به ايمان دارد و از كفر رسته است و من براى تو مثلى بياورم كه فضل ايمان را بر اسلام بفهمى، اگر تو ديدى مردى در مسجد الحرام است، گواهى مى‏ دهى كه او را در خانه كعبه ديدى؟ گفتم: اين براى من جائز نيست، فرمود: اگر مردى را در خانه كعبه ديدى، گواهى دهى كه وارد مسجد الحرام شده؟

گفتم: آرى، فرمود: اين چگونه است؟ گفتم: او نتواند وارد كعبه شود تا در مسجد در آيد، فرمود: درست فهميدى و خوب گفتى، سپس فرمود: ايمان و اسلام هم چنين است.

English Translation:

Narrated from several companions from Sahl Ibn Ziyad and Mohamed Ibn Yehya, from Ahmed Ibn Mohamed, and all of the latter from Ibn Mahboub, from Ali Ibn Re’ab, from Homran Ibn A’yan, from Abu Ja’afar (peace be upon him).

I [Homran Ibn A’yan] heard him [Abu Ja’afar, peace be upon him] say that faith [Iman] is that which rests in the heart and overflows to Allah the Most Exalted. It is affirmed by works of obedience to Allah and acceptance of His will. Islam is what is reflected in word and deed. It is that [meaning around Islam] around which most people agree as opposed to the other [meaning Iman]. It [Islam] has spared bloodshed, upon it inheritances are divided and marriages certified. It [Islam] unites people in prayer, alms-giving, fasting and pilgrimage. With it they have been led from disbelief towards faith [Iman]. Islam does not accompany faith [Iman], but faith [Iman] accompanies Islam, and they are one with regards to word and deed, just as the Kaa’ba is affiliated with the mosque but the mosque is not in the Kaa’ba.

Likewise, faith follows Islam whereas Islam does not follow faith. Allah the Exalted says: “ The wandering Arabs say: We believe. Say : Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts.  (49:14) The word of Allah the Most Exalted is the most truthful.

I [Homran Ibn A’yan] said, “Is the faithful man [mo’min] better than a muslim in any of the virtues, decrees, and punishments or otherwise?”

He said, “No, the two are held in the same balance. But a faithful man [mo’min] is held higher than a muslim with regards to deed and word, and in seeking to come closer to Allah the Most Exalted.”

I [Homran Ibn A’yan] said, “Does not Allah the Most Exalted say, ‘Whosoever does a good deed is rewarded tenfold.’(6:160)? You claim that these traits, prayer, alms-giving, fasting and pilgrimage are united in the believer.”

He [the Imam] said, “Does not God the Exalted say, ‘he will be rewarded multiple-fold’ (2:245)? Thus, the believers [mo’mins] are those whom Allah the Most Exalted multiplies their good deeds seventy-fold for every good deed. That is the trait of the believer [mo’min]. God multiplies his good deeds according to the degree of his faith [Iman] many times over, and the believers [mo’mins] do whatsoever He wills of good deeds.”

I [Homran Ibn A’yan] asked, “If one enters Islam has he not entered faith, too?”

He said, “No, Islam guides a man to faith and away from disbelief. I will give you an example to comprehend the superiority of faith [Iman] to Islam.  Could you see a man in the Holy Mosque whom you had witnessed [previously] beforehand in the Kaa’ba?” [meaning, is it possible for a man to enter the Kaa’ba before he enters the Holy Mosque?]

I said, “It is not possible that I could.”

He said, “Could you see a man in the Kaa’ba whom you had witnessed previously in the Holy Mosque?”

I said, “Yes.”

He said, “And why is that?”

I said, “He is not able to pray at the Kaa’ba before he enters The Mosque.”

He said: “Correct. Well done.” He then went on to say, “Likewise is faith [Iman] and Islam.”

Source:

Al-Kafi, Volume 2, Page 26, Tradition #5

Seventeen Occasions When Major Ablution is Called For

In this post I present an Authentic tradition that highlights when Major ablutions or purification [Ghusl] are required.  There are 17 occasions on which Ghusl is required.  In addition to reminding us about these mandatory times for ghusl, this tradition brings to light a few important dates in our calendars as well. 

            For example, after reading this tradition we would know when Jesus, peace be upon him, was raised to heavens, when Moses, peace be upon him, died, and when the two armies met.

            What is important to realize, after reading this tradition, is that the night when our destiny for the next upcoming year is written is different from the night of power [Laylatul Qadr].  In other words, we should not say that the night of power is when our destinies are written, because that may not necessarily be the case.  

Note: since this tradition is not from Al-Kafi, I checked the Tareeq of its sanad (chain) as well, and based on my research the tareeq of this tradition is authentic as well.

               

            May all of your prayers, fasts and good deeds be accepted and rewarded by Allah the Almighty in this blessed Month of Ramadhan.

Arabic Text:

محمد بن الحسن‏ [تعليق‏] بإسناده عن الحسين بن سعيد [ضمير] عن حماد عن حريز عن محمد بن مسلم عن أحدهما ع قال‏  الْغُسْلُ فِي سَبْعَةَ عَشَرَ مَوْطِناً لَيْلَةِ سَبْعَ عَشْرَةَ مِنْ شَهْرِ رَمَضَانَ وَ هِيَ لَيْلَةُ الْتَقَى الْجَمْعَانِ وَ لَيْلَةِ تِسْعَ عَشْرَةَ وَ فِيهَا يُكْتَبُ الْوَفْدُ وَفْدُ السَّنَةِ وَ لَيْلَةِ إِحْدَى وَ عِشْرِينَ وَ هِيَ اللَّيْلَةُ الَّتِي أُصِيبَ فِيهَا أَوْصِيَاءُ الْأَنْبِيَاءِ ع وَ فِيهَا رُفِعَ عِيسَى ابْنُ مَرْيَمَ ع وَ قُبِضَ مُوسَى ع وَ لَيْلَةِ ثَلَاثٍ وَ عِشْرِينَ يُرْجَى فِيهَا لَيْلَةُ الْقَدْرِ وَ يَوْمَيِ الْعِيدَيْنِ وَ إِذَا دَخَلْتَ الْحَرَمَيْنِ وَ يَوْمِ تُحْرِمُ وَ يَوْمِ الزِّيَارَةِ وَ يَوْمِ تَدْخُلُ الْبَيْتَ وَ يَوْمِ التَّرْوِيَةِ وَ يَوْمِ عَرَفَةَ وَ إِذَا غَسَّلْتَ مَيِّتاً أَوْ كَفَّنْتَهُ أَوْ مَسِسْتَهُ بَعْدَ مَا يَبْرُدُ وَ يَوْمِ الْجُمُعَةِ وَ غُسْلُ الْجَنَابَةِ فَرِيضَةٌ وَ غُسْلُ الْكُسُوفِ إِذَا احْتَرَقَ الْقُرْصُ كُلُّهُ فَاغْتَسِلْ

English Translation:

Narrated by him from Hammad from Huraiz from Mohamed Ibn Muslim from one of them (peace be upon them):

"Major ablutions [aghsal] are done in 17 occasions. On the night of 17th of Ramadhan, the eve of the meeting of the two groups, the night of 19th of Ramadhan in which a man’s destiny is recorded for the coming year, on the night of 21st of Ramadhan, the night on which the trustees of prophets were afflicted. On that night Jesus (pbuh) was ascended and on that night was the death of Moses (pbuh). The night of 23rd of Ramadhan, which is hoped to be the night of power [Laylatul Qadr]. On the days/periods of both eids, upon entering the two harams, on the eve of pilgrimage [Ihram], on the day of visitation [ziyara] and entering the [holy] House, on the day of Tarwiya, on the day of Arafa, and when you wash and shroud a corpse or touch it after it has grown cold, and on Fridays. Purification after sexual intercourse is obligatory. Major ablution is also required for the eclipse [of the sun], in the case of a total eclipse do ghusl."

Source:

Wasael ul-Shia, Volume 3, Page 307, Tradition #3718

A Great Supplication to be Recited in the Month of Ramadhan

As most of us are aware, supplicating is an excellent way to attain closeness to Allah.  It has been heavily emphasized in our religion to supplicate, when in need and under stress and more importantly when one is not under any stress or crises. I do not believe it is necessary for me to highlight the significance of supplication (dua) in this post. 

            The recognition of the importance of supplication combined with the realization of the blessedness of this holy month of Ramadhan, should encourage us to seek and increase our supplication in this blessed month.   

            Furthermore, knowing that our supplications are based on acceptable traditions provides additional peace and tranquility in our minds and hearts. 

            In this post, I present a Good tradition, which contains in it a very beautiful supplication specifically for the month of Ramadhan.

            In this supplication, we could find numerous important points about our faith and our religion.  It contains in it points that are related to theology, ethics, metaphysics and other important topics. Due to the abundance of teachings in this supplication, I would rather post this tradition without saying much, and instead ask you, the readers, to carefully read this supplication and examine its content.

            Not only this is a beautiful supplication, it is very informative as well as beneficial.  I hope you enjoy reading it as much as I did. 

May all of your prayers, fasts and good deeds be accepted and rewarded by Allah the Almighty in this blessed Month of Ramadhan.  

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ ادْعُ بِهَذَا الدُّعَاءِ فِي شَهْرِ رَمَضَانَ مُسْتَقْبِلَ دُخُولِ السَّنَةِ وَ ذَكَرَ أَنَّهُ مَنْ دَعَا بِهِ مُحْتَسِباً مُخْلِصاً لَمْ تُصِبْهُ فِي تِلْكَ السَّنَةِ فِتْنَةٌ وَ لَا آفَةٌ يُضَرُّ بِهَا دِينُهُ وَ بَدَنُهُ وَ وَقَاهُ اللَّهُ عَزَّ ذِكْرُهُ شَرَّ مَا يَأْتِي بِهِ تِلْكَ السَّنَةَ

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِاسْمِكَ الَّذِي دَانَ لَهُ كُلُّ شَيْ‏ءٍ وَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْ‏ءٍ وَ بِعِزَّتِكَ الَّتِي قَهَرْتَ بِهَا كُلَّ شَيْ‏ءٍ وَ بِعَظَمَتِكَ الَّتِي تَوَاضَعَ لَهَا كُلُّ شَيْ‏ءٍ وَ بِقُوَّتِكَ الَّتِي خَضَعَ لَهَا كُلُّ شَيْ‏ءٍ وَ بِجَبَرُوتِكَ الَّتِي غَلَبَتْ كُلَّ شَيْ‏ءٍ وَ بِعِلْمِكَ الَّذِي أَحَاطَ بِكُلِّ شَيْ‏ءٍ يَا نُورُ يَا قُدُّوسُ يَا أَوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَ يَا بَاقِي بَعْدَ كُلِّ شَيْ‏ءٍ يَا اللَّهُ يَا رَحْمَانُ يَا اللَّهُ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُغَيِّرُ النِّعَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُنْزِلُ النِّقَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَقْطَعُ الرَّجَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُدِيلُ الْأَعْدَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَرُدُّ الدُّعَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي يُسْتَحَقُّ بِهَا نُزُولُ الْبَلَاءِ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَحْبِسُ غَيْثَ السَّمَاءِ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَكْشِفُ الْغِطَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُعَجِّلُ الْفَنَاءَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تُورِثُ النَّدَمَ وَ اغْفِرْ لِيَ الذُّنُوبَ الَّتِي تَهْتِكُ الْعِصَمَ وَ أَلْبِسْنِي دِرْعَكَ الْحَصِينَةَ الَّتِي لَا تُرَامُ وَ عَافِنِي مِنْ شَرِّ مَا أُحَاذِرُ بِاللَّيْلِ وَ النَّهَارِ فِي مُسْتَقْبِلِ سَنَتِي هَذِهِ اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ الْأَرَضِينَ السَّبْعِ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ رَبَّ الْعَرْشِ الْعَظِيمِ وَ رَبَّ السَّبْعِ الْمَثَانِي وَ الْقُرْآنِ الْعَظِيمِ وَ رَبَّ إِسْرَافِيلَ وَ مِيكَائِيلَ وَ جَبْرَئِيلَ وَ رَبَّ مُحَمَّدٍ ص وَ أَهْلِ بَيْتِهِ سَيِّدِ الْمُرْسَلِينَ وَ خَاتَمِ النَّبِيِّينَ أَسْأَلُكَ بِكَ وَ بِمَا سَمَّيْتَ يَا عَظِيمُ أَنْتَ الَّذِي تَمُنُّ بِالْعَظِيمِ وَ تَدْفَعُ كُلَّ مَحْذُورٍ وَ تُعْطِي كُلَّ جَزِيلٍ وَ تُضَاعِفُ مِنَ الْحَسَنَاتِ بِالْقَلِيلِ وَ الْكَثِيرِ وَ تَفْعَلُ مَا تَشَاءُ يَا قَدِيرُ يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ أَلْبِسْنِي فِي مُسْتَقْبِلِ هَذِهِ السَّنَةِ سِتْرَكَ وَ نَضِّرْ وَجْهِي بِنُورِكَ وَ أَحِبَّنِي بِمَحَبَّتِكَ وَ بَلِّغْنِي رِضْوَانَكَ وَ شَرِيفَ كَرَامَتِكَ وَ جَزِيلَ عَطَائِكَ مِنْ خَيْرِ مَا عِنْدَكَ وَ مِنْ خَيْرِ مَا أَنْتَ مُعْطٍ أَحَداً مِنْ خَلْقِكَ وَ أَلْبِسْنِي مَعَ ذَلِكَ عَافِيَتَكَ يَا مَوْضِعَ كُلِّ شَكْوَى وَ يَا شَاهِدَ كُلِّ نَجْوَى وَ يَا عَالِمَ كُلِّ خَفِيَّةٍ وَ يَا دَافِعَ كُلِّ مَا تَشَاءُ مِنْ بَلِيَّةٍ يَا كَرِيمَ الْعَفْوِ يَا حَسَنَ التَّجَاوُزِ تَوَفَّنِي عَلَى مِلَّةِ إِبْرَاهِيمَ وَ فِطْرَتِهِ وَ عَلَى دِينِ مُحَمَّدٍ وَ سُنَّتِهِ وَ عَلَى خَيْرِ وَفَاةٍ فَتَوَفَّنِي مُوَالِياً لِأَوْلِيَائِكَ مُعَادِياً لِأَعْدَائِكَ اللَّهُمَّ وَ جَنِّبْنِي فِي هَذِهِ السَّنَةِ كُلَّ عَمَلٍ أَوْ قَوْلٍ أَوْ فِعْلٍ يُبَاعِدُنِي مِنْكَ وَ اجْلِبْنِي إِلَى كُلِّ عَمَلٍ أَوْ قَوْلٍ أَوْ فِعْلٍ يُقَرِّبُنِي مِنْكَ فِي هَذِهِ السَّنَةِ يَا أَرْحَمَ الرَّاحِمِينَ وَ امْنَعْنِي مِنْ كُلِّ عَمَلٍ أَوْ فِعْلٍ أَوْ قَوْلٍ يَكُونُ مِنِّي أَخَافُ ضَرَرَ عَاقِبَتِهِ وَ أَخَافُ مَقْتَكَ إِيَّايَ عَلَيْهِ حَذَراً أَنْ تَصْرِفَ وَجْهَكَ الْكَرِيمَ عَنِّي فَأَسْتَوْجِبَ بِهِ نَقْصاً مِنْ حَظٍّ لِي عِنْدَكَ يَا رَءُوفُ يَا رَحِيمُ اللَّهُمَّ اجْعَلْنِي فِي مُسْتَقْبِلِ هَذِهِ السَّنَةِ فِي حِفْظِكَ وَ جِوَارِكَ وَ كَنَفِكَ وَ جَلِّلْنِي سِتْرَ عَافِيَتِكَ وَ هَبْ لِي كَرَامَتَكَ عَزَّ جَارُكَ وَ جَلَّ ثَنَاءُ وَجْهِكَ وَ لَا إِلَهَ غَيْرُكَ اللَّهُمَّ اجْعَلْنِي تَابِعاً لِصَالِحِ مَنْ مَضَى مِنْ أَوْلِيَائِكَ وَ أَلْحِقْنِي بِهِمْ وَ اجْعَلْنِي مُسْلِماً لِمَنْ قَالَ بِالصِّدْقِ عَلَيْكَ مِنْهُمْ وَ أَعُوذُ بِكَ يَا إِلَهِي أَنْ تُحِيطَ بِهِ خَطِيئَتِي وَ ظُلْمِي وَ إِسْرَافِي عَلَى نَفْسِي وَ اتِّبَاعِي لِهَوَايَ وَ اشْتِغَالِي بِشَهَوَاتِي فَيَحُولَ ذَلِكَ بَيْنِي وَ بَيْنَ رَحْمَتِكَ وَ رِضْوَانِكَ فَأَكُونَ مَنْسِيّاً عِنْدَكَ مُتَعَرِّضاً لِسَخَطِكَ وَ نَقِمَتِكَ اللَّهُمَّ وَفِّقْنِي لِكُلِّ عَمَلٍ صَالِحٍ تَرْضَى بِهِ عَنِّي وَ قَرِّبْنِي بِهِ إِلَيْكَ زُلْفَى اللَّهُمَّ كَمَا كَفَيْتَ نَبِيَّكَ مُحَمَّداً ص هَوْلَ عَدُوِّهِ وَ فَرَّجْتَ هَمَّهُ وَ كَشَفْتَ غَمَّهُ وَ صَدَقْتَهُ وَعْدَكَ وَ أَنْجَزْتَ لَهُ مَوْعِدَكَ بِعَهْدِكَ اللَّهُمَّ بِذَلِكَ فَاكْفِنِي هَوْلَ هَذِهِ السَّنَةِ وَ آفَاتِهَا وَ أَسْقَامَهَا وَ فِتْنَتَهَا وَ شُرُورَهَا وَ أَحْزَانَهَا وَ ضِيقَ الْمَعَاشِ فِيهَا وَ بَلِّغْنِي بِرَحْمَتِكَ كَمَالَ الْعَافِيَةِ بِتَمَامِ دَوَامِ الْعَافِيَةِ وَ النِّعْمَةِ عِنْدِي إِلَى مُنْتَهَى أَجَلِي أَسْأَلُكَ سُؤَالَ مَنْ أَسَاءَ وَ ظَلَمَ وَ اعْتَرَفَ وَ أَسْأَلُكَ أَنْ تَغْفِرَ لِي مَا مَضَى مِنَ الذُّنُوبِ الَّتِي حَصَرَتْهَا حَفَظَتُكَ وَ أَحْصَتْهَا كِرَامُ مَلَائِكَتِكَ عَلَيَّ وَ أَنْ تَعْصِمَنِي إِلَهِي مِنَ الذُّنُوبِ فِيمَا بَقِيَ مِنْ عُمُرِي إِلَى مُنْتَهَى أَجَلِي يَا اللَّهُ يَا رَحْمَانُ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى أَهْلِ بَيْتِ مُحَمَّدٍ وَ آتِنِي كُلَّ مَا سَأَلْتُكَ وَ رَغِبْتُ إِلَيْكَ فِيهِ فَإِنَّكَ أَمَرْتَنِي بِالدُّعَاءِ وَ تَكَفَّلْتَ لِي بِالْإِجَابَةِ

English Translation:

From Ali Ibn Ibrahim from his father from Ibn Mahboub from Ali Ibn Re’ab from the righteous servant of Allah (peace be upon him) who said:

Make this invocation in the month of Ramadhan to hail the new year and remember that whoever makes this invocation with faith and sincerity will not be plagued in that year with trial or pestilence to harm his faith or body. Allah the Most Glorious will shield him from all evils which that year may bring.

Lord, in Your name to which all things owe their existence, in the name of Your mercy which encompasses all things, in the name of Your glory with which you subjugate all things, Your greatness before which all things are humiliated, Your power to which all things are subject, Your might with which You overpower all things and Your knowledge which encompasses all things; 

O Light, Most Hallowed, O Divine presence before anything ever was, eternal after all is no more, O Allah Most Beneficent. Send blessings upon Mohammed and the kin of Mohammed. Forgive me my sins for they demolish blessings; forgive me my sins for they bring misery; forgive me my sins for they severe hope, forgive me my sins which are fuel for my enemies; forgive me my sins which repel invocation, forgive me my sins for they are harbingers of calamity, forgive me my sins for they hold back the rains of heaven; forgive me my sins for they expose what is covered, forgive me my sins for they hasten doom, forgive me my sins for they beget remorse, forgive me my sins for they tear down strongholds of faith.

Clothe me in Your impenetrable shield which staves off all arrows. Protect me from the evils of all the pitfalls of night and day throughout this coming year.

O Lord of the seven heavens and the seven earths and all that is in them and between them; Lord of the great throne, Lord of the seven commendations [the seven verses of the first chapter of the Quran] and the glorious Quran; Lord of Israfeal, Mikael and Jebreel; the Lord of Mohammed (pbuh) and the people of his home, the Lord of the heralds and seal of the prophets;

I ask You in all your names O Great One; You are beneficent with all that is great and repel all harm, give all that is bountiful and multiply all good deeds with small and large rewards, and do what you will, O Almighty.

O Allah, Most Beneficent and Merciful; send blessings upon Mohammed and the people of his house. Clothe me throughout this year in your protection. Make my face radiant with Your light, embrace me with Your love and bless me with Your favour, your hallowed honour and bountiful gifts from all of the good in You and the good which You give to Your creations. Clothe me also in your goodness, Receiver of all supplications, Witness to every whispered plea, Seer of all that is hidden, Protector of all whom You will from harm, O Most Generous Forgiver, Most Tolerant. 

Let me die in the faith of Abraham and his pious nature, the religion of Mohammed and his ways. Take me to you as an ally of your righteous allies [awliya], and enemy of Your enemies. Lord, spare me this year every deed, word or act that would distance me from You. Guide me to every deed, word and act that would bring me nearer to You, O the Most Merciful One. Keep me from every sinful deed, word or act for I fear [they] will bring harm to me, and I fear your wrath upon me, that You would turn your most generous countenance from me and deprive me of Your blessings. O Most Clement, Most Merciful.

O Allah, with the advent of this year take me in your safekeeping, your care and your patronage. Bestow upon me the honour of your goodness, bless me with Your patronage, Hallowed You are, Glorified your most blessed face. There is no God but You; Lord, put me on the path of the righteous who have gone, make me as them; make me a Muslim as those who have spoken truth about You.

O Allah, I seek protection in You from my sins, my iniquity and my profligacy, following my desires, chasing my lusts, that this would come between me and Your mercy and compassion and I become forgotten to You and become exposed to Your wrath and anger. Lord, guide me to every good deed that would earn your favour and bring me nearer to You. Lord, as you spared Your prophet Mohamed the horror of his enemies and relieved him of his hardships and fulfilled Your promise to him, and kept Your covenant with him, Lord spare me the horrors of this year, it’s plagues, ills, temptations, evils, grief and hardships. Bestow upon me in Your mercy perfect well-being and blessings until the end of my days.

I make to you the invocation of one who has transgressed and committed iniquity. I ask you to forgive my past sins which your keepers have noted and which Your benevolent angels have recorded. Protect me, O Lord from sins for the duration of my days until the end of my days.

O Allah, the most Benevolent, peace [prayers] upon Mohammed and the people of Mohammed’s house. Bless me with all I have asked You in my supplication for you have commanded me to make supplications and pledged that You shall answer.

Source:

Al-Kafi, Volume 4, Page 72, Tradition #3