Sharh Sahifa Sajjadiah vol 4, p upto 200

In the name of Allah, the most Beneficent, the most Merciful.

It was the Lord's grace that fell upon us. In these days, when the country, and indeed the world, grappled with the problems and the sicknesses that we can keep to be aware of but cannot solve them at the moment, we were yet engaged in the expounding and interpretation of the valued book, the Sahifa Sajjadiyya. Though the confinements born of this widespread malady slowed the pace of our learned pursuits, with the resolve of the scholarly inspiration, we saw the fourth volume prepared for its printing. For this success, we give thanks to the Great God.

This fourth volume, it holds the explanations and interpretations of the prayers from the twentieth to the twenty-fifth.

Its mark, this volume, is that it contains the most vital of the Sahifa Sajjadiyya's prayers. Among them, the prayer that builds man, "Makarem al-Akhlaq", and the prayer for parents, and the prayer for children.

Among these, the prayer of "Makarem al-Akhlaq" stands tall among the prayers of the Sahifa Sajjadiyya. Besides its length, it holds content of exceeding worth; a valuable prayer that teaches the seeker of truth the refining of character, the manner of wholesome social dealings, and the way of proper servitude.

No doubt, if one seeks spiritual self-building by the unblemished and faultless word of the infallible, the prayer of Makarem al-Akhlaq is among the finest of them. 

Imam Zayn al-Abidin (peace be upon him), in his prayer for parents, lays plain the special place of father and mother within the prayer, and elucidates their grandeur for their children. To grasp and act upon the essence of this prayer is both necessary and vital for the generation of today.

Likewise, in his prayer for children, the Imam voices the necessary concerns of parents for their offspring, and once more, within the prayer, articulates the duties of parents in raising their children.

What strikes one with wonder is how the Imam (peace be upon him) spontaneously, continuously, and connectedly composes such pure knowledge. This is naught but an acknowledgment of his connection to the unseen world and to a knowledge that springs from divine inspiration.

From the Forgiving and Thankful God, we humbly ask that He grant to all of us and to the readers of this book a greater intimacy with prayer and supplication.

O Lord! Encompass all writers and readers of this work with Your special mercy, and make all of us, more than ever, adorned with "Makarem al-Akhlaq".

Amen, O Lord of the Worlds.

Dr Sayyid Ammar Naqvi

June 2025 – Zul Hajj 15, 1446.

The Twentieth Prayer: Makarem al-Akhlaq

A Glimpse

And it was from his supplications (peace be upon him) concerning noble morals and pleasing deeds.

This prayer is one of his prayers about virtuous character and deeds that please.

The Prayer at a Glance

The Makarem al-Akhlaq prayer is known among the prayers of the Sahifa Sajjadiyya. Some have even written independent explanations for it. In sessions for refining character, it has been the main subject, and it is fitting for such a high place and importance.

This prayer holds the sum of noble character, in its individual, social, and devotional aspects, from every angle. If one acts upon its content, he will surely find salvation and happiness; not only in the hereafter, but in this world too, he will live with honor.

In this prayer, there are nineteen chapters, each beginning with blessings upon Muhammad and the Household of Muhammad. That remembrance, according to the narrations of the infallible (peace be upon them), is the cause of prayers being answered. In other words: Islamic wisdom, in its entirety, is put into practice in this prayer. 

It is true that the address of this prayer is to God, but it is, in truth, a teaching for all who seek lessons in ethics, or who journey on the path to God.

One must also note that "Makarem" is the plural of "Makrumat", and "Makrumat" means generosity. Thus, "Makarem al-Akhlaq" means eminent and virtuous and noble character. This is what separates man from beast, and those who possess it are considered the most eminent of men. Those who lose it fall to the level of beasts, or even lower.

With this hint, we turn to the interpretation of the first part of this prayer. 

Part One

A Glimpse

 * O God, bless Muhammad and his Household, and bring my faith to the most perfect faith, and make my certainty the most excellent certainty, and end my intention with the best of intentions, and my actions with the best of actions.

 * O God, by Your favor, complete my intention as the most meritorious, and by what is with You, perfect my certainty, and by Your power, set right what is corrupt in me.

 * O God! Bless Muhammad and his Household, and bring my faith to the most perfect faith, and make my certainty the most excellent certainty, and end my intention with the best of intentions, and my actions with the best of actions!

 * O God! Complete my intention by Your favor, and perfect my certainty concerning what is with You (of rewards and retributions), and by Your power, set right what is corrupt in me!

Explanation and Interpretation

The Seeking of the Best

The Imam (peace be upon him) first offers: "O God! Bless Muhammad and his Purified Household" (أَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ).

Then he asks God for seven things, most of them of a spiritual and inner nature. First, he says: "(O God!) Bring my faith to the most perfect faith!" (وَ بَلّغَ بِإِيمَانِي أَكْمَلَ الْإِيمَانِ). 

The expression "akmal al-Iman" (the most perfect faith) shows that faith has degrees. Sometimes it is at its highest, like the faith mentioned in the words of Imam Ali (peace be upon him) as "Were the veil to be lifted, my certainty would not increase" (1). And sometimes it is at its lowest, where if it falls a little further, one exits the circle of faith.

In a narration, one of the companions of Imam Sadiq (peace be upon him) says: I came to him and spoke about the beliefs and differences among the Shiites (in terms of beliefs). He said: "Faith has ten degrees, like a ladder with ten rungs, and one ascends it rung after rung... Salman was in the tenth, Abu Dharr in the ninth, and Miqdad in the eighth" (2).

On the other hand, faith is sometimes applied to the inner belief in the origin and the return and other principles of religion and creed. And sometimes it is applied to the sum of inner belief, verbal affirmation, and action by the pillars, as Imam Ali (peace be upon him), in response to a question about faith, said: "Faith is recognition by the heart (intellect), affirmation by the tongue, and action by the pillars (of religion)" (3).

It should be noted that the word "Iman", according to linguists, has different meanings: if it is transitive without a preposition, like the noble verse ("Shall I trust you with him except as I trusted you with his brother before?"), it means to grant security and to trust. But if it is transitive with the help of "bi" or "li", it means to confirm, like "those who believe in the unseen"  (1). And like ("And Lot believed him") (2).

On the other hand, faith is sometimes divided by its foundations and sources, and it is said: imitative faith, inferential faith, and intuitive faith.

Of course, there is no doubt that the Imam's (peace be upon him) faith is the epitome of the most perfect faith, but since the purpose of these prayers is to teach the general public, this expression is used so that everyone may ask God for the most perfect faith and never be content with the lower stages of faith.

However, prayer alone is not enough to reach this station; one's own efforts are necessary in this regard. One must pursue matters that perfect one's faith.

Among these matters is reflection on the mysteries of creation and the wonders of the universe, which undoubtedly increases human faith. The Glorious Quran says: "Indeed, in the creation of the heavens and the earth, and the alternation of night and day, and the ships that sail through the sea with what benefits humanity, and what God has sent down from the sky of water, with which He revives the earth after its death and disperses therein every moving creature, and the changing of the winds, and the clouds subjugated between the sky and the earth—are surely signs for a people who use their reason" (3). 

.....

(1) Bihar al-Anwar, Vol. 40, p. 153.

(2) Khisal, Vol. 2, p. 448, H. 49.

(3) Nahj al-Balagha, Saying 227.

(1) Baqarah, verse 3.

(2) Ankabut, verse 26.

(3) Baqarah, verse 164.

.....

And in another place, it says: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth" (1).

In another place in the Glorious Quran, we read: "The believers are only those who, when God is mentioned, their hearts tremble, and when His verses are recited to them, their faith increases" (2).

On the other hand, obedience to God's command and its continuation influences the increase of faith. In a narration from the Noble Prophet (peace be upon him and his Purified Household), we read: "Faith is not perfected except by abstaining from God's prohibitions" (3).

And in another narration, we read that a person asked the Prophet (peace be upon him and his Purified Household): What should I do to perfect my faith? He said: "Improve your character, and your faith will be perfected" (4).

Then, the Imam (peace be upon him), in his second request, offers: "(O God!) Make my certainty the most excellent certainty" (وَاجْعَلْ يَقِينِي أَفْضَلَ الْيَقِينِ).

"Yaqin" (certainty) in its origin means the clarity and permanence of something, such that it is so clear that no possibility of its opposite exists. The great scholars, based on the verses of the Glorious Quran, have proposed three stages for certainty: First, the stage of ilm al-yaqin (knowledge of certainty), which is mentioned in verse 5 of Surah at-Takathur (1): "No! If you only knew with certain knowledge". Second, the stage of ayn al-yaqin (eye of certainty), which is alluded to in verse 7 of Surah at-Takathur: "Then you will surely see it with the eye of certainty". Third, haqq al-yaqin (truth of certainty), which is mentioned in verse 95 of Surah al-Waqi'a: "Indeed, this is the very truth of certainty". Regarding these three stages of certainty, a well-known analogy has been cited: if a person sees smoke from a distance, he becomes certain that there is fire there, without having seen the fire. Then he approaches and sees the fire burning, and his belief in it increases. In the third stage, he approaches even closer and brings his hand near the fire, such that he feels the heat of the fire in his hand; at this point, his certainty becomes more complete.

Therefore, certainty has degrees, and each degree is more complete than another. For this reason, the Imam (peace be upon him) in this prayer asks God for the most excellent certainty (afdal al-yaqin).

The Relationship between Faith and Certainty

Faith is born of certainty. When a person becomes certain of something, if he is a seeker of truth, he believes in it. That is, he acknowledges it within his heart and in his actions and acts accordingly. Therefore, in the Quran, concerning the people of Pharaoh, we read: "And when Our signs came to them, clear proofs, they said, 'This is obvious magic.' And they rejected them, while their souls were certain of them, in wrongdoing and haughtiness" (1). 

.....

(1) Fussilat, verse 53.

(2) Anfal, verse 2.

(3) Jami' al-Akhbar (al-Sha'iri), p. 179.

(4) Kanz al-'Ummal, Vol. 16, p. 128, H. 44154.

(1) An-Naml, verses 13 and 14.

.....

Yes, they were certain that the miracles of Moses (peace be upon him) were true and that he was a messenger of God, but they did not acknowledge it in their hearts and in their actions, nor were they submissive to it. That is, they did not have faith in it and denied it.

Of course, "yaqin" is also used in other meanings: sometimes it refers to the highest stage of faith, as is mentioned in the famous narration from Imam Ali ibn Musa al-Ridha (peace be upon him): "Faith is one degree above Islam, and piety is one degree above faith, and certainty is one degree above piety, and nothing less than certainty has been distributed among the servants" (1).

The meaning of certainty in this narration is the highest stage of faith.

In another narration, Imam Sadiq (peace be upon him) said: "Faith is superior to Islam, and certainty is superior to faith, and there is nothing rarer than certainty (among people)" (2).

In reality, this is the same intuitive certainty, like seeing fire with the eye or feeling its heat with the hand.

Furthermore, it is inferred from the Imam's (peace be upon him) words that "certainty" also has degrees, for he asks God for his certainty to be the most excellent certainty, and it may refer to the three aforementioned stations of "certainty" (knowledge of certainty, eye of certainty, and truth of certainty).

The third thing that the Imam (peace be upon him) asks God for in this part of the prayer is: "End my intention with the best of intentions" (وَانْتَهِ بِنِيَّتِي إِلَى أَحْسَنِ النِّيَّاتِ). 

.....

(1) Kafi, Vol. 2, p. 52, H. 6.

(2) Ibid., p. 51, H. 1.

.....

Of course, intentions have categories; sometimes they are completely pure and unblemished, sometimes slightly tainted, and sometimes deeply corrupted. What the Imam (peace be upon him) loves is an intention that is pure and sincere in every respect, deemed the best of intentions.

"Niyyah" (intention) is the firm resolve and strong will to perform an action, but its motivations vary: sometimes it has a divine motive, sometimes a showy motive, and sometimes both. What is important in intention is its sincerity, that it is solely for God, and the more sincere it is, the greater the reward.

Imam Ali (peace be upon him) says: "The divine gift is according to the intention" (1).

"Ahsan al-Niyyat" (the best of intentions) might be what is stated in a well-known tradition from Imam Ali (peace be upon him); he said: "I did not worship You out of fear of Your fire, nor out of desire for Your paradise, but I found You worthy of worship, so I worshipped You" (2).

A similar sentiment, with a different phrasing, is found in Nahj al-Balagha in its short sayings, where he says: "Indeed, a group worshipped God out of desire, and that is the worship of merchants; and indeed, a group worshipped God out of fear, and that is the worship of slaves; and indeed, a group worshipped God out of gratitude, and that is the worship of the free" (3). 

.....

(1) Tasneef Ghurar al-Hikam, p. 92, H. 1594.

(2) Bihar al-Anwar, Vol. 67, p. 197.

(3) Nahj al-Balagha, Saying 237.

.....

Therefore, "Ahsan al-Niyyat" (the best of intentions) is an intention that seeks God for His noble essence, not for anything else. Although lower stages are also desirable, they are not considered the best of intentions.

It is also worth noting that, according to some narrations, the believer's intention is superior to his action, because in many cases he intends important deeds that he is unable to perform. Conversely, the disbeliever's intention is worse than his action, because the disbeliever intends evil deeds and hopes for evil that he cannot realize ("The intention of the believer is better than his action, and that is because he intends good that he does not achieve. And the intention of the disbeliever is worse than his action, and that is because the disbeliever intends evil and hopes for evil that he does not achieve") (1).

Therefore, "Ahsan al-Niyyat" can also refer to this matter.

It is notable that the Imam (peace be upon him) uses the expression "antahi" (bring to an end), which implies that we should be able to traverse the stages of good intention one after another until we reach the best of intentions, which is the final stage. That is a state where we have no one or nothing in mind but God, and we worship Him solely for His pure essence.

Then the Imam (peace be upon him), in his fourth request from God, asks: "And my actions with the best of actions" (وَبِعَمَلِي إِلَى أَحْسَنِ الْأَعْمَالِ).

This is a reference to completing the stages of good action one after another until the best of actions is reached.

Regarding what is meant by "Ahsan al-A'mal" (the best of actions), various interpretations have been offered, and combining them is not problematic. Some have said: it refers to an action in which nothing but God is intended; in other words: an action that is not for the sake of attaining the rewards of paradise or escaping the punishment of hellfire, but rather one obeys God out of love and devotion to Him. Some exegetes also have different expressions that, while varied in phrasing, convey the same meaning as stated.

In reality, "Ahsan al-A'mal" is what we read in the narration from Imam Ali (peace be upon him).

Furthermore, the relationship between "Ahsan al-Niyyat" and "Ahsan al-A'mal" must be considered: certainly, when the intention is the best intention, the action will also be the purest and best action.

In the interpretation of the noble verse, "that He might test you—which of you is best in deed", it is stated: "Ahsan al-A'mal" is an action accompanied by fear of God (due to neglecting obedience or committing sin) and a sincere intention.

In traditions, there are numerous expressions regarding "afdal al-amal" (the most excellent action), "ahabb al-a'mal ila Allah" (the most beloved actions to God), "sayyid al-a'mal" (the master of actions), and "a'zam al-a'mal 'ind Allah" (the greatest actions in the sight of God), which indicate that good deeds have various levels, and some are superior to others. The aspiration of true believers should be to perform the best and most excellent deeds.

Moreover, from a famous tradition from the Noble Prophet (peace be upon him and his Purified Household) concerning the above verse (1), it is understood that the criterion in deeds is the quality and excellence of the action, not its quantity or amount, and especially that the action should possess rationality.

Then, in continuation of this part of the prayer, the Imam (peace be upon him) asks God for three more things (as a prelude to all moral virtues): "O God! Complete my intention by Your favor, and perfect my certainty concerning what is with You (of rewards and retributions), and by Your power, set right what is corrupt in me"  (اللَّهُمَّ وَفِّرْ بِلُطْفِكَ نِيَّنِي، وَصَبِّحْ بِمَا عِنْدَكَ يَقِينِي، وَاسْتَصْلِحْ بِقُدْرَتِكَ مَا فَسَدَ مِنِّي).

.....

(1) Bihar al-Anwar, Vol. 67, p. 206, H. 219.

(1) Bihar al-Anwar, Vol. 67, p. 232.

.....

The word "waffir" comes from the root "wufur", meaning both abundance and completeness, and here it means completeness.

"Lutf" (favor) in Arabic has various meanings, including having affection; meaning, O loving God! Perfect my intention! In the terminology of theologians, "lutf" means providing the means and prerequisites for obedience to the Lord and the obstacles to His disobedience (that which brings the servant closer to obedience and distances him from disobedience) (1), which is actually an instance of its lexical meaning.

The word "istaslih" does not mean to seek reform, but rather it means "aslih" (reform), similar to "istajab" meaning "ajab".

The completeness of intention lies in being free from any impurity other than God's pleasure, and nothing but the pure essence of the Lord should enter it. Certainly, such a sincere intention is the leaven of all moral virtues.

As for the correct belief concerning "what is with God", it is to have faith and certainty in what God has revealed regarding the rewards of paradise and the punishments of hellfire; a faith and certainty that are the source of good deeds and abstinence from all sins.

And what is meant by "what is corrupt in me" are the wrong actions that emanate from a person, which he must repent of, compensate for, and rectify. It is interesting that in the Quran, in many verses related to repentance, after mentioning repentance, the discourse turns to rectification.

What the Imam (peace be upon him) stated in the last sentence is, in fact, derived from the Glorious Quran (p. 26) (1), which states: After repentance, past corruptions must be compensated for to be accepted by the Lord, as we read in verse 39 of Surah al-Ma'idah: "But whoever repents after his wrongdoing and reforms, indeed, Allah will accept his repentance. Indeed, Allah is Forgiving and Merciful".

Of course, "corruption" may also refer to moral corruption, for which one should ask God for success in reforming it, for it is certain that the intention is not compulsory reform, but voluntary, though its prerequisites are provided by the grace of the Lord. 

Part Two

A Glimpse

 * O God, bless Muhammad and his Purified Household, and suffice me from that which concerns me and busies me (and diverts me from You), and employ me in what You will question me about tomorrow, and devote all my days to that for which You created me! And enrich me and expand my provision for me, and do not try me with looking (at the possessions of others)! (O God!) Grant me dignity and do not afflict me with pride and self-importance, and make me a servant to You and do not corrupt my worship with self-conceit! And let good flow at my hands for people, and do not erase it with reminding (of favors), and grant me noble morals, and protect me from boasting.

 * O God, Bless Muhammad and his Purified Household, and do not raise me a degree among people but that You humble me by the same amount in my own estimation, and do not bring about for me apparent honor but that You bring about for me inner humility within myself to its measure.

 * O God! Bless Muhammad and the Household of Muhammad, and remove from me those matters whose concern occupies me (and distracts me from You), and employ me in deeds You will question me about on the Day of Judgment, and make all the days of my life dedicated to the purpose for which You created me! And enrich me and expand Your provision for me, and do not afflict me with looking (at the wealth of others)! (O God!) Grant me honor and do not afflict me with arrogance and self-importance, and grant me success in serving You (sincerely), and do not corrupt my worship with self-admiration and conceit! Let good deeds flow through my hands for people, and do not diminish that good deed by reminding them of favors! And grant me noble and excellent morals, and protect me from boasting and arrogance! (p. 29)

 * O God! Bless Muhammad and the Household of Muhammad, and do not elevate me a degree among people without humbling me by the same measure in my own estimation, and do not grant me apparent honor without creating within me an equivalent inner humility.

Explanation and Interpretation

The Right Way of Living

The Imam (peace be upon him) in this passage asks God for six more qualities; qualities that can completely change a person's life.

First, he asks God to determine a correct and clear path for his life: "O God! Bless Muhammad and the Purified Household of Muhammad, and remove from me those matters whose concern occupies me (and distracts me from You), and employ me in deeds You will question me about on the Day of Judgment, and make all the days of my life dedicated to the purpose for which You created me!" (اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ، وَاكْفِنِي مَا يَشْغَلُنِي الْإِهْتِمَامُ بِهِ وَاسْتَعْمِلْنِي بِمَا تَسْأَلُنِي غَداً عَنْهُ وَاسْتَفْرِغْ أَيَّامِي فِيمَا خَلَقْتَنِي لَهُ). (p. 30)

The word "istafrigh" (استفرغ) from the root "istifragh" (استفراغ) originally means to empty completely what is in a container, as if one overturns a container and all its water pours out. Then it came to mean applying all one's efforts to accomplish a task.

Many times in a person's life, issues arise that are all related to the periphery of life, yet they occupy one so much that one becomes oblivious to the core of life. All of us, in imitation of the Imam (peace be upon him), should ask God that such issues do not occur, and if they do, that He quickly removes them so that they do not occupy us and distract us from obeying God's command.

In verse 9 of Surah al-Munafiqun, we read: "O you who have believed, let not your wealth and your children divert you from remembrance of Allah. And whoever does that - then those are the losers."

Of course, the meaning of the verse is not that one should not attend to the matters of one's spouse and children or manage one's wealth, but rather that one should not devote all one's attention to these matters.

The Glorious Quran says about a group of God's saints: "Men whom neither commerce nor selling distracts from the remembrance of Allah and the establishment of prayer and the giving of zakat. They fear a Day in which hearts and eyes will be overturned" (1). 

.....

(1) Mir'at al-'Uqul fi Sharh Akhbar Aal al-Rasul, Vol. 2, p. 190, H. 8.

(1) An-Nur, verse 37.

(2) Yasin, verse 65.

.....

Furthermore, the "questioning on the Day of Judgment" is a certainty that the Quran has stated, although this questioning occurs at some stages, and in others, judgment is passed without questioning.

In verse 6 of Surah al-A'raf, we read: "Then We will surely question those to whom [messengers] were sent, and We will surely question the messengers."

This questioning is general and applies to everyone, but at some stages, the limbs of human beings testify to their actions without the need for questioning and answering: "This Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn" (2).

And also in verses 39 and 41 of Surah al-Rahman, it is stated: "So on that Day, no man or jinn will be asked about his sin... The criminals will be known by their marks."

It appears that in the initial stages of people's entry into the gathering place of Resurrection, they will be questioned about their deeds, but in later stages, when their true faces are revealed to all, they will be recognized by their faces without the need for questioning (and will receive their punishment).

Among the matters that will surely be questioned about are the four matters mentioned in the prophetic tradition (peace be upon him and his Purified Household): "When the Day of Resurrection comes, a servant will not move a step until he is questioned about four things: about his life, in what he spent it; about his youth, in what he wore it out; about what he earned, from where he earned it and in what he spent it; and about our love, the Pufied People of the House" (1).

In any case, the Imam (peace be upon him) in this sentence of the prayer asks for divine grace to be bestowed upon him so that he may engage in deeds about which he will be questioned on the Day of Judgment.

And the meaning of the phrase "for which You created me" is the knowledge and obedience of the Lord, which is alluded to in the noble verse: "And I did not create the jinn and mankind except to worship Me" (p. 32) (1). For "worship" sometimes means knowledge of God and sometimes obedience, and both meanings are combined here.

.....

(1) Bihar al-Anwar, Vol. 74, p. 160, H. 162.

(1) Adh-Dhariyat, verse 56.

.....

Of course, a person is compelled to spend a part of his time resting or enjoying allowed recreation, but these two are in reality to aid the times spent in obeying God's commands, and their account is separate from engaging in idleness and pointless or aimless activities.

In sum, the Imam (peace be upon him) in these three sentences has one request from God, which is that all his life be spent in the path of obedience to God and preparing provisions for the afterlife. As is stated in the words of Imam Amir al-Mu'minin (peace be upon him) in the Kumayl supplication: "I ask You by Your right and Your sanctity and Your greatest attributes and Your names that You make my times, night and day, full of Your remembrance and connected to Your service, and my deeds accepted by You, until all my deeds and devotions become one devotion (that is related only to Your pure essence) and my state in Your service become everlasting!"

Imam Sajjad (peace be upon him) in his second request states: "(O God!) Enrich me and expand Your provision for me, and do not afflict me with looking (at the wealth of others)!" (وَأَغْنِنِي وَأَوْسِعْ عَلَيَّ فِي رِزْقِكَ وَلا تَفْتِنِّي بِالنَّظَرِ). 

This supplication of the Imam (peace be upon him) is, in fact, derived from the noble verse: "And do not extend your eyes toward that by which We have given enjoyment to [various] classes of them, [being but] the splendor of worldly life by which We test them" (1).

And in a narration from the Noble Prophet (peace be upon him and his Purified Household), it is stated: "And whoever follows his gaze with what is in the hands of people, his sorrow increases, and his anger is not appeased" (2).

It is clear that whenever a person is afflicted with poverty and narrowness of provision and casts his eyes upon the wealth of others, he is hindered from obeying God's command and falls into the trap of Satan, and sometimes even his belief is harmed, in that he doubts God's justice in distributing provision, and sometimes looking at the wealth of others becomes a source of envy. But if God bestows abundant provision upon a person and he remains safe from these harms, his happiness will be guaranteed.

In one of the supplications that the late Allama Majlisi brought in Bihar al-Anwar, we read: "O God! I seek refuge in You from poverty except to You, and from humiliation except to You, and from fear except from You (Your justice)" (3).

The phrase "wa la taftinni bi'l-nazar" (and do not try me with looking) appears in most ancient versions of the Sahifa Sajjadiyya as "wa la taftinni bi'l-batar" (and do not try me with insolence), meaning, O God! Grant me provision, but let not this provision lead to my rebellion and disobedience, as the Glorious Quran states: "And if Allah were to extend the provision for His servants, they would surely transgress upon the earth" (4). And in another verse, it says: "No! Indeed, man transgresses, because he sees himself self-sufficient" (1). 

.....

(1) Taha, verse 131.

(2) Kafi, Vol. 2, p. 315, H. 5.

(3) Bihar al-Anwar, Vol. 94, p. 233.

(4) Ash-Shura, verse 27.

(1) Al-'Alaq, verses 6 and 7.

.....

Of course, this version seems more appropriate, as rebellion and insolence due to an abundance of blessings are frequently seen among the wealthy.

The word "batar" (بروزن «بشر») means rebellion and insolence as a result of an abundance of blessings, and this is a state that God's sincere servants never fall into.

Then, in his third request, he says: "(O God!) Grant me dignity and do not afflict me with pride and self-importance!" (وَأَعِزَّنِي وَلَا تَبْتَلِيَنِّي بِالْكِبْرِ).

"Izzat" (dignity) – as we explained in the commentary on the fifth prayer in the second volume – means a powerful state that results in invincibility. Since this state leads to character and a distinguished social position, "izzat" is used in this sense.

This state can lead to a significant moral harm, which is falling into the trap of pride. Therefore, the Imam (peace be upon him) asks for dignity that, despite having it, he would not be afflicted with pride. (2)

In the verses of the Quran and Islamic traditions, severe condemnations of pride are seen. For instance, in a narration, Amir al-Mu'minin Ali (peace be upon him) says: "The ugliest of characters is pride."

The famous statement of Amir al-Mu'minin (peace be upon him) in Khutbah al-Qasi'ah (192) in Nahj al-Balagha is the best proof of our point; he said: "So take heed from what God did with Iblis when He rendered void his long efforts and his diligent striving, and he had worshipped God for six thousand years... due to an hour of pride" (1). (p. 35)

(2) The phrase "la tabtaliyanni" is a declarative sentence used in the sense of prohibition. Its original meaning is that you will certainly not afflict me, then it is used in the sense of "do not afflict me!" The use of a declarative sentence in the sense of command and prohibition is frequent.

(1) For more information about the ill effects of the ignoble trait of arrogance, refer to Akhlaq dar Quran, Vol. 2, p. 21 onwards. The late Allama Majlisi also has a detailed discussion in Mir'at al-Uqul under the commentary on the narrations of the chapter on arrogance, Vol. 10, p. 182 onwards.

Then the Imam (peace be upon him), in his fourth request, turns to the matter of worship and says: "And grant me success in serving You (sincerely), and do not corrupt my worship with self-admiration and conceit!" (وَعَبِّدْنِي لَكَ وَلَا تُفْسِدْ عِبَادَتِي بِالْعُجْبِ).

The essence of worship is humility and complete submission to the worshipped, which in Persian is expressed as "bandagi" (servitude). And since worship sometimes leads to human arrogance and the belief that one is a close servant of God, the Imam (peace be upon him) asked God that this worship of his not be tainted with ujb (self-admiration) and conceit, which would corrupt the worship and cause a fall from grace. Such worship, far from bringing a person closer to God, distances him.

As narrated from the Messenger of God (peace be upon him and his Purified Household), God said to David (peace be upon him): "O David! Give glad tidings to the sinners and warn the truthful ones. He said: How can I give glad tidings to the sinners and warn the truthful ones? He said: O David! Give glad tidings to the sinners that I accept repentance and forgive sin, and warn the truthful ones not to be impressed by their deeds, for there is no servant whom I bring to account except that he perishes (is afflicted)" (1).

The Imam (peace be upon him), in his fifth request from the pure essence of God, says: "Let good deeds flow through my hands for people, and do not diminish that good deed by reminding them of favors!" (وَ أَجْرِ لِلنَّاسِ عَلَى يَدِيَ الْخَيْرَ وَلا تَمْحَقَّهُ بِالْمَنِّ).

"Making flow" is a beautiful metaphorical expression, as if good deeds are like a clear river flowing from a person's hand, reaching needy individuals in society, and quenching their thirst. It is evident that whenever a good deed needs to be passed from hand to hand to reach the truly needy, all those who have labored in this path and served as intermediaries of good will be included in divine mercy.

The late Kulayni, in the fourth volume of Kafi, presents a chapter titled "That he who distributes charity is a partner of its giver in the reward" (2) and narrates from Imam Sadiq (peace be upon him) who said: "If a good deed were to flow through eighty hands (until it reached the truly deserving), all of them would be rewarded for it without diminishing anything from the reward of its original owner" (2). 

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(1) Kafi, Vol. 2, p. 314.

(2) Ibid., Vol. 4, p. 18, H. 2.

.....

Of course, "sadaqa jariyah" (continuous charity) has another meaning: charitable deeds that are enduring and not short-lived like providing food for one sitting, such as endowments made for good causes, books written by scholars, or mosques, schools, and hospitals built by benefactors.

But surely, this reward is conditional on what the Imam (peace be upon him) states at the end of this saying, which is: "O God! Do not destroy this good deed by reminding of favors!"

The word "la tamhaqahu" comes from the root "mahaq" (like the word for death), meaning to be diminished or erased and destroyed.

In the Glorious Quran, concerning the condemnation of reminding of favors when helping others, it states: "Do not invalidate your charities with reminders and injury" (1).

And concerning usury, in verse 276 of Surah al-Baqarah, it states: "Allah destroys usury and gives increase for charities."

It is noteworthy that in the previous sentence, it was stated: "Do not corrupt my worship with self-conceit!" And in this sentence, it is stated: "Do not destroy my good deed by reminding of favors!" Although in both cases, it is attributed to God, its meaning is that the real effect comes from self-conceit and reminding of favors, and God has given this effect to these two actions.

The same meaning is observed in the preceding sentences as well.

Then the Imam (peace be upon him), in his sixth request in this section of the prayer, states: "O God! Grant me noble and excellent morals, and protect me from boasting and arrogance!" (وَهَبْ لِي مَعَالِيَ الْأَخْلاقِ، وَاعْصِمْنِي مِنَ الْفَخْرِ).

The word "ma'ali" is the plural of "ma'lat", meaning high-ranking and distinguished, derived from the root "uluw" (meaning height). Therefore, "ma'ali al-akhlaq" means moral virtues and the most excellent human qualities that whoever possesses them is a perfect human being. 

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(1) Al-Baqarah, verse 264.

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The Interpretation of Character and Morals

In the interpretation of "khuluq" and "akhlaq", various expressions are found in the words of ethical scholars, but perhaps the best of them was stated by the late Sayyid Ali Khan in his commentary on this sentence, that "good character is a set of qualities that enable a person to perform good deeds with ease" (1).

In other words: the repetition of an act leads to a habit, and with more repetition, it becomes a malakah (a disposition or ingrained quality). A malakah is a state that becomes ingrained in a person's soul, enabling them to perform actions with ease.

We know that according to the famous narration, "Indeed, I was sent to perfect noble morals" (2), the main goal of the Noble Prophet (peace be upon him and his Purified Household) and other prophets was to perfect moral virtues in human beings. For if moral virtues, such as trustworthiness, truthfulness, generosity, patience, courage, and so on, are perfected in human beings, human society will be transformed into a fruitful garden, and conflicts, disagreements, and injustices will be removed.

It is interesting that the Noble Prophet (peace be upon him and his Purified Household) presented himself as the completer and perfecter of moral virtues. This expression may indicate that the earlier prophets laid the foundations of ethics in human souls, and he came to complete its structure; or that God has placed the roots of good character in human nature, and the Noble Prophet (peace be upon him and his Purified Household) is like a gardener who came to cultivate these seeds and saplings.

Imam Ali (peace be upon him), in the first sermon of Nahj al-Balagha, says: "So He sent His messengers among them and sent His prophets one after another to ask them to fulfill the covenant of His nature, and to remind them of His forgotten blessings, and to argue against them by delivering the message, and to stir for them the hidden treasures of intellects". 

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(1) Riyadh al-Salikin, Vol. 3, p. 301.

(2) Bihar al-Anwar, Vol. 68, p. 373; Mustadrak al-Wasa'il, Vol. 11, p. 187.

......

This point is also worth noting: "husn khuluq" (good character) is used in narrations in two meanings: sometimes it means good interaction with others, where a person meets people with a cheerful face and friendly, loving expressions; and sometimes it means the existence of virtuous qualities and excellent human ethics.

In a narration from Imam Sadiq (peace be upon him), we read: "Four things, if present in anyone, his faith is complete, and even if he has sins from head to toe, that will not diminish him. He said: And they are truthfulness, fulfillment of trust, modesty, and good character (good character here means good interaction with people)" (1).

In the same chapter in the second volume of Kafi, other narrations with the same meaning are found, such as a narration from Imam Sadiq (peace be upon him): "Righteousness and good character (good interaction with people) populate homes and lands and increase lifespans" (2).

But when the term "akhlaq" or "khuluq" is used, it refers to all moral virtues; in the expression of Imam Sajjad (peace be upon him), this same meaning is intended, and the famous narration "Indeed, I was sent to perfect noble morals" (3) is a witness to this claim. 

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(1) Kafi, Vol. 2, p. 99, H. 3, chapter on good character.

(2) Ibid., H. 8.

(3) Bihar al-Anwar, Vol. 68, p. 373.

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And since acquiring virtuous and excellent morals sometimes leads to boasting over others and displaying superiority and greatness, the Imam (peace be upon him) immediately adds: "(O God!) Protect me from boasting and arrogance (because of possessing excellent moral virtues)!"

One of the dangers that always threatens those who possess significant divine blessings is pride, arrogance, self-importance, and boasting over others. Therefore, the leaders of Islam have warned about this matter.

Imam Ali ibn Abi Talib (peace be upon him) in one of his short sayings states: "Two things have destroyed people: fear of poverty (which encourages them to greed and excess) and seeking superiority over others" (1).

In another narration from the same Imam, we read: "The affliction of leadership is boasting" (2).

Also, in another valuable wisdom, he says: "What has the son of Adam to do with boasting?! While his beginning was a drop of sperm and his end is a foul corpse, and he cannot provide for himself nor ward off his death" (3).

Also, in Khutbah al-Qasi'ah (sermon 192 of Nahj al-Balagha), he expresses very awakening warnings about avoiding boasting and elaborates on the fate of Iblis, who lost everything due to boasting and was afflicted with eternal curse. 

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(1) Khisal, Vol. 1, p. 69.

(2) Ghurar al-Hikam, H. 3713.

(3) Nahj al-Balagha, Saying 454.

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Imam Sajjad (peace be upon him), continuing this meaning, once again sends blessings upon Muhammad and the Purified Household of Muhammad, and then offers: "O God! And do not elevate me a degree among people without humbling me by the same measure in my own estimation" (اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ، وَ لا تَرْفَعْنِي فِي النَّاسِ دَرَجَةً إِلَّا حَطَطْتَنِي عِنْدَ نَفْسِي مِثْلَهَا). (1)

Now, the question arises: why does the Imam make such a request from God?

So that he does not fall into boasting and self-importance, and in fact, it is a continuation of the discussion that came in the previous sentences, because falling into the grip of boasting is a very great calamity that lowers a person's stations. And so that no decline in status occurs, the Imam (peace be upon him) asks that he humble himself inwardly so that the whispers of Satan do not deceive him.

Then, emphasizing the same meaning in another way, he states: "(O God!) And do not bring about for me apparent honor without creating within me an equivalent inner humility" (وَ لا تُحْدِثُ لِي عِزّاً ظَاهِراً إِلَّا أَحْدَثْتَ لِي ذِلَّةً بَاطِنَةً عِنْدَ نَفْسِي بِقَدَرِهَا).

There is no doubt that elevation in status among people and apparent honor and greatness can be a source of pride and arrogance, that ignoble quality that brings a person down from high stations. If a person at this time feels small and humble within himself, he does not allow pride and arrogance to overpower him.

(1) Regarding the interpretation of the exception in this phrase, much has been said, but its apparent meaning is that the omitted antecedent is something like: "Do not raise me a degree among people in any circumstance" (لا ترفعني في الناس درجة في حال من الأحوال) and then the exception would be: "unless it is in a circumstance where You humble me by the same measure in my own estimation" (إلا في حال حططتني عند نفسي مثلها). This is because in a continuous exception, the excluded element must always be included in the general category of the preceding statement, and then excluded by the exception. Similar exceptions are found in the verses of the Quran, for example, in Surah Yusuf, verse 53, we read: "And I do not acquit myself. Indeed, the soul is a persistent enforcer of evil, except for what my Lord has mercy upon. Indeed, my Lord is Forgiving and Merciful."

 Zamakhshari, in his commentary Kashshaf, explicitly states here: The meaning is that a person's soul encourages him to evil in all circumstances, except in the circumstance where God has mercy (Tafsir Kashshaf, Vol. 2, p. 480).

In other words: the feeling of inner humility in contrast to the blessing of dignity and honor among people is, in fact, a form of gratitude for this blessing.

In a supplication attributed to Lady Fatimah al-Zahra (peace be upon her), which the late Sayyid ibn Tawus recorded in Muhaj al-Da'awat, we read: "And I ask You, O God, humble me within myself and magnify Your station within myself (so that all pride and arrogance may be driven out of me, and a balance may be achieved in my knowledge)" (1).

Asking for this state from the pure essence of the Lord when blessed with dignity and greatness is, in fact, for the persistence of this blessing, because pride and boasting cause its disappearance, just as Iblis lost that high station he had gained through thousands of years of worship, boasting of himself, due to a moment of pride and disobedience to God's command. God said to him: "Then descend from it; it is not for you to be arrogant therein. So get out; indeed, you are of the debased" (2).

In the opening sentences of this section, the Imam (peace be upon him) asks God to protect him from pride and arrogance, and to save him from self-conceit. In these concluding sentences, he is, in fact, seeking from God the path to achieving this goal, which is that the more a person becomes great and high-ranking outwardly, the more he feels humility within himself. 

.....

(1) Muhaj al-Da'awat wa Manhaj al-Ibadat, p. 141.

(2) Al-A'raf, verse 13.

.....

The late Allama Majlisi, in the 70th volume of Bihar al-Anwar, offers an interesting discourse on the remedy for pride, which can be an elaboration on the words of Imam Sajjad (peace be upon him) here; he says: "The treatment of pride and arrogance and the acquisition of humility has two ways: a scholarly way and a practical way. The scholarly way is to know God well..."

The Path of Knowledge and the Path of Action

There are two paths. The path of knowledge is to know God well. This is enough to strip away pride. For when a man truly knows God, he understands that he is smaller than the smallest, and less than the least, before the pure essence of truth. Nothing but humility befits his state.

The practical path is to practice humility before God and His creation. To follow what has been reported of the humble and righteous, especially from the Prophet (peace be upon him and his Purified family). He would sit upon the ground to eat, saying, "I am a slave; I must eat as slaves eat." (1)

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 * Bihar al-Anwar, Vol. 70, P. 201.

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Part Three

A Note

 * O God, Bless Muhammad and the Family of Muhammad. Grant me guidance, good and true, which I shall not exchange. A path of truth from which I shall not stray. A right intention wherein I shall not wander. And grant me life for as long as my life is spent in Your obedience. But if my life becomes a pasture for the devil, then take me to Yourself before Your wrath overtakes me, or Your anger becomes fixed upon me.

 * O God, leave no fault in me for which I am blamed, but that You rectify it. And no blemish for which I am reproached, but that You make it good. And no incomplete virtue in me, but that You perfect it.

 * O God, Bless Muhammad and the Family of Muhammad. And benefit me with worthy guidance, guidance for which I have no substitute. And a path of truth from which I do not deviate. And a correct intention in which I do not allow doubt. O God, grant me life as long as my life is devoted to Your obedience. But if my life becomes a pasture for Satan (and I become his plaything), then take me to Yourself before Your wrath overcomes me or Your anger prevails over me.

 * O God, leave no displeasing quality for which I am blamed, but that You rectify it. And no fault for which I am reproached, but that You turn it into goodness. And no good quality in me that is incomplete, but that You perfect it.

Explanation and Commentary

Life Only in the Path of Servitude!

The Imam, peace be upon him, at the start of this section, asks four things from God. Three are closely linked. He states: "O God, Bless Muhammad and the Purified Family of Muhammad. And benefit me with worthy guidance, guidance for which I have no substitute. And a path of truth from which I do not deviate. And a correct intention in which I do not allow doubt." (اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَمَتِّعْنِي بِهُدى صَالح لا أَسْتَبْدِلُ بِهِ، وَطَرِيقَةِ حَق لا أَزِيغُ عَنْهَا، وَنِيَّةِ رُشْدٍ لا أَشْكُ فِيهَا).

The word "aziġ" (أزيغ), from the root "zīġ" (زيغ), means deviation or inclination from the straight path, to the left or right. It then came to mean any error. The Holy Quran, in Sura An-Najm, Ayah 17, says: (مَا زَاغَ الْبَصَرُ وَمَا طَغَى); "His eye never deviated nor did it transgress."

This word sometimes means fear or anxiety, as in Ayah 10 of Sura Al-Ahzab: "إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ رَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا"; "Remember when they came upon you from above and from below the city (and besieged Medina), and when eyes stared fixedly in terror and hearts reached throats, and you entertained evil thoughts about God."

This is because, in fear, a man's eyes dart this way and that, losing their steady gaze.

Yes, to reach a destination, three things are needed: first, finding the way; second, the smooth and correct path; and third, firm resolve and intention.

The Imam, peace be upon him, asks God for these three things to attain eternal happiness, proximity to the Lord, and salvation in this world and the hereafter. He asks God to guide him to the straight path, make his journey smooth, and perfect his intention.

The phrase "huda salih" (worthy guidance) is an emphasis. Guidance is always worthy; otherwise, it is misguidance.

This is what we ask God for every day in our prayers, in Sura Al-Fatiha, when we say: "Guide us to the straight path" (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ).

Then the Imam, peace be upon him, states his fourth request: "O God, grant me life for as long as my life is spent in Your obedience. But if my life becomes a pasture for the devil (and I become his plaything), then take me to Yourself before Your wrath overtakes me, or Your anger becomes fixed upon me" 

(وَ عَمِّرْنِي مَا كَانَ عُمُرِي بِذْلَةً فِي طَاعَتِكَ، فَإِذَا كَانَ عُمُرِي مَرْتَعَاً لِلشَّيْطَانِ فَاقْبِضْنِي إِلَيْكَ قَبْلَ أَنْ يَسْبِقَ مَقْتُكَ إِلَيَّ، أَوْ يَسْتَحْكِمَ غَضَبُكَ عَلَى).

The word "biḏlah" (بِذْلَةٌ) originally means old and worn clothing. It then came to refer to anything worthless or of little value.

The word "maqt" (مَقْت) means intense anger or strong hatred. Its difference from "ghaḍab" (غضب), which includes all forms of anger, is clear.

Men's desire for long life falls into three groups: one group desires only to live, as if their main purpose is survival; another group desires to live to enjoy the pleasures of the world and their desires; but the third group, the friends of God, desire long life to increase their good deeds, avoid sins, and draw closer to God.

It is clear that if the third group feels that long life will lead to circumstances that push them towards deviation, they do not desire such a life. The Imam, peace be upon him, refers to this meaning in his profound words. Indeed, in their view, a life that leads to burden and misguidance is worthless, even anti-value.

Similar meanings are found in the narrations of other Imams, peace be upon them. The late Allama Majlisi, in Bihar al-Anwar, narrates a supplication from Lady Fatimah Zahra, peace be upon her, with this meaning: "O God, by Your knowledge of the unseen and Your power over creation, keep me alive as long as You know life is better for me, and take my life when death is better for me." (1)

And in the supplication of the nights of the blessed month of Ramadan from Imam Sadiq, peace be upon him, we read: "And that You decree and destine for me a long life in goodness and well-being." (2)

We end this discourse with a hadith from the noble Prophet of Islam, peace be upon him and his Purified family, concerning a long life accompanied by good deeds. He said: "Blessed is he whose life is long and whose deeds are good, for his return (in the hereafter) is good, as his Lord is pleased with him. And woe to him whose life is long and whose deeds are bad, for his end is bad, as his Lord is angry with him." (1)

.....

 * Bihar al-Anwar, Vol. 91, P. 225.

 * Iqbal al-A'mal, Vol. 1, P. 145. This supplication is also found in the book "Mafatih" among the common deeds for the nights of Ramadan.

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The Imam’s, peace be upon him, description of the dominance of desires as "Satan's pasture" (مرتع شيطان) is interesting. For "pasture" is a place where an animal freely grazes on any grass. Meaning, if my life becomes a free exploitation ground for Satan, then take such a life from me.

The difference between the phrases "before Your wrath overtakes me" (قَبْلَ أَنْ يَسْبِقَ مَقْتُكَ إِلَيَّ) and "or Your anger becomes fixed upon me" (أَوْ يَسْتَحْكِمَ غَضَبُكَ عَلَيَّ) is that the first refers to the beginning of God's wrath and anger, and the second refers to its continuation. That is, O God, ensure that Your wrath does not come upon me, and if it does, that it does not become fixed, but rather quickly vanishes.

Here is a clear example: there are those who establish a business or a factory, but as time passes, they see losses. They then say: it is better to close it down, at least to prevent further loss.

One illustration of this is the following anecdote:

There was a man in Baghdad whose prayers were answered. Hajjaj ibn Yusuf was advised to invite him to pray for him. Hajjaj summoned the man and said, "Pray for me, a good prayer." The man said, "O God, take his life as soon as possible!" Hajjaj said to him, "What kind of prayer is this?" The man replied, "This prayer is good for you, for your tyranny will end, and your burden of sin will not become heavier, and it is also good for the Muslims."

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 * Bihar al-Anwar, Vol. 66, P. 400.

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Sa'di, in Gulistan, after narrating this story, recites:

O oppressor of the weak, how long shall this market last?

What use is world dominion to you?

Better to die than to torment people. (1)

Then the Imam, peace be upon him, in continuation of this discourse, makes three more requests to God: "O God, leave no displeasing quality for which I am blamed, but that You rectify it. And no fault for which I am reproached, but that You turn it into goodness. And no good quality in me that is incomplete, but that You perfect it." 

(أَللَّهُمَّ لا تَدَعْ خَصْلَةً تُعَابُ مِنّي إِلَّا أَصْلَحْتَهَا، وَلا عَائِبَةً أُوَنَّبُ بِهَا إلَّا حَسَّنْتَهَا، وَلا أَكْرُومَةً فِي نَاقِصَةٌ إِلَّا أَتْمَمْتَهَا).

The distinction among these three requests is clear: the first refers to imperfections in man that exist without his choice, such as physical defects, for which there is no blame. The Imam, peace be upon him, asks God to rectify them.

This is like what is said in the Holy Quran about the wife of Prophet Zakariya: 

"And (remember) Zakariya, when he cried to his Lord: 'My Lord! Leave me not solitary, though You are the best of inheritors!' * So We answered him, and We bestowed upon him Yahya, and We made his wife good for him (she was barren; We made her fertile)." (2)

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 * Gulistan Sa'di, Chapter 1, The Conduct of Kings.

 * Al-Anbiya, Ayahs 89 and 90.

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The second request refers to defects that are within human control and are subject to blame. It is a plea to God for success in removing them and transforming them into good qualities, such as changing cowardice to courage or stinginess to generosity.

And the third request refers to incomplete good qualities that the Imam, peace be upon him, seeks to perfect from God.

Part Four

A Note

 * O God, Bless Muhammad and the Family of Muhammad. And replace the hatred of enemies with love, and the envy of oppressors with affection, and the suspicion of the righteous with trust, and the enmity of close ones with friendship, and the ill-treatment of kinsmen with kindness, and the abandonment by relatives with support, and the superficial affection of flatterers with true affection, and the rejection and denial of companions with good conduct, and the bitterness of the fear of oppressors with the sweetness of security.

 * O God, Bless Muhammad and the Family of Muhammad. And turn the animosity of enemies into love and affection, and the envy of the oppressors into affection and friendship, the suspicion of the righteous towards me into good opinion, the enmity of my close ones into friendship, the harm and ill-treatment of my relatives into good treatment, the neglect and abandonment of my kin into support and help, the apparent love of individuals into real love, the rejection and denial of my companions and comrades into good conduct, and the bitterness of the fear of oppressors into the sweetness of security!

Explanation and Commentary

Changing Negatives to Positives

In this part of the supplication, the Imam, peace be upon him, asks God to transform nine things into their nine opposites. In other words, there are nine negative matters that greatly impact human life, and the Imam, peace be upon him, asks that these be transformed into nine positive things, their opposites. This is a very interesting expression.

First, he states: "O God, Bless Muhammad and the Purified Family of Muhammad. And replace the hatred of enemies with love." (اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَأَبْدِلْنِي مِنْ بِغْضَةِ أَهْلِ الشَّنَآنِ الْمَحَبَّة).

"Biġḍah" (بِغْضَةِ) is a verbal noun meaning intense animosity and enmity. Some have interpreted it only as enmity.

The word "shana'an" (شَنَآنِ), on the pattern of "ḍaraban," is also a verbal noun meaning showing enmity. This word is sometimes read with a silent "n" (on the pattern of "mardān"), but its common usage in the Quran and in the words of great scholars is in the first form.

In any case, the Imam's, peace be upon him, request to God here is that the enmity of enemies be transformed into friendship, and that man find peace.

Of course, enmities differ greatly. Sometimes their roots are so deep that they are usually unchangeable. But often, they lack significant causes and are amenable to rectification. In such cases, if a man strives and shows affection towards his enemy, divine grace may encompass him, and an old enemy may become a true friend. Just as God says in Ayah 34 of Sura Fussilat: "Repel evil with what is better, then the one whom you had enmity with will become as if he were a close friend." Experience has also shown this truth.

Of course, as we have often said, the purpose of asking God for such things is not that we do nothing and only expect prayers to transform undesirable matters into desirable ones. Rather, we must ourselves provide the groundwork, and then ask God for the outcome.

In the second request, he states: "O God, transform the envy of oppressors into affection and friendship." (وَمِنْ حَسَدِ أَهْلِ الْبَغْيِ الْمَوَدَّةَ).

The phrase "Ahl al-Baghy" (أَهْلِ الْبَغْيِ - oppressors) indicates that envy is a form of injustice and oppression. For a man asks for the deprivation of blessings from another and acts towards it, without it benefiting him. What injustice is worse than this? It is injustice to another and injustice to oneself.

Of course, here too, we must lay the groundwork ourselves. We should not flaunt God-given blessings to others, and sometimes it is even necessary to keep them hidden, as we read in a hadith from the Prophet, peace be upon him and his family: "Seek help for your affairs by concealing them, for every possessor of blessing is envied." (1)

Especially if those with blessings adopt humility, they are less likely to provoke others. Furthermore, it is appropriate to share those blessings with others so that they are not provoked, but rather their envy turns into affection.

Then, in the third request, he states: "O God, transform the suspicion of the righteous towards me into good opinion." (وَمِنْ ظِنَّةِ أَهْلِ الصَّلاحِ الثَّقَةَ).

"Ẓinnah" (ظنَّة), on the pattern of "minnah," means accusation and suspicion.

Of course, the suspicion of the unrighteous is natural, and they are always afflicted with such a state. But if the righteous suspect a man, it is very distressing. Therefore, the Imam, peace be upon him, asks God to transform their suspicion into trust.

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 * Tuhaf al-Uqul, P. 48.

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Undoubtedly, we must take the first steps ourselves. That is, we should not do anything that causes suspicion. We should avoid situations that invite accusations. We should not befriend corrupt individuals. And we should purify our outward appearance like our inner self so that the righteous do not suspect us.

And in the fourth request, he states: "O God, transform the enmity of my close ones into friendship." (وَمِنْ عَدَاوَةِ الْأَدْنَيْنَ الْوَلايَةَ).

The word "al-adnayn" (الْأَدْنَيْنَ) is the plural of "adna" (أدنى), meaning close. Therefore, "adnayn" means close ones, whether relatives or friends. And given that in the next sentence, the Imam, peace be upon him, speaks of relatives, it seems that the intention here is non-relative close ones. There is no doubt that enmity has roots, sometimes real and sometimes imaginary. But in any case, to dry up those roots, steps must be taken against enemies: extend a hand of affection towards them and do good to them.

In a hadith from the Prophet, peace be upon him and his family, we read: "Give gifts to one another, so that you may love one another. Give gifts, for indeed they remove animosities and grudges." (1)

Then, in the fifth request, he states: "And transform the ill-treatment of kinsmen into kindness." (وَمِنْ عُقُوقِ ذَوِي الْأَرْحَامِ الْمَبَرَّةَ).

The word "uquq" (عُقُوق) is a verbal noun and originally means cutting off. But it is mostly used in the context of relatives and kinsmen, and any breaking of ties or causing harm to them falls under "uquq." Its opposite is maintaining kinship ties and good treatment towards them.

.....

 * Al-Kafi, Vol. 5, P. 144.

.....

Certainly, ill-treatment by relatives also has causes and roots that must be addressed. If they treat us badly, we should treat them well so that their ill-treatment also turns into good treatment.

In the sixth request, he states: "And transform the abandonment by relatives into support and help." (وَمِنْ خِذْلانِ الْأَقْرَبِينَ النُّصْرَة).

It is clear that the nature of kinship requires mutual support in times of trouble. If this is not the case, its causes must be identified and resolved. For example, if my brother was in trouble and I did not help him, now that I am in trouble, he does not help me. I should apologize and compensate so that his opinion of me changes.

Amir al-Mu'minin Ali, peace be upon him, says in Sermon 23 of Nahj al-Balagha: "O people! A man, even if he possesses wealth, is not independent of his kindred, and their defense of him with their hands and tongues. They are indeed the greatest group protecting him from behind, and the most unifying for his scattered affairs, and the most affectionate towards him in times of distress that befall him. And the truthful tongue which God grants a man among people is better for him than the wealth he bequeaths to others."

Then, in the seventh request, he states: "O God, transform the apparent love of individuals into real love!" (وَمِنْ حُبِّ الْمُدَارِينَ تَصْحِيحَ الْمِقَةِ).

The word "mudarin" (مُدَارِينَ) is the plural of "mudari" (مداری), from the root "mudaraah" (مداراة), meaning showing affection and kindness.

And the word "miqah" (مقة), from "wamq" (وَمْق), is sometimes used as a verbal noun and sometimes as a noun of instance, meaning love or intense love and affection.

Therefore, in the words of the Imam, peace be upon him, considering that "mudaraah" (مداراة) is contrasted with "taṣḥīḥ al-miqah" (تَصْحِيحَ الْمِقَةِ), "mudaraah" means showing superficial affection, and "taṣḥīḥ al-miqah" means real love and affection.

Many people show affection to a man, but they may harbor resentment or enmity in their hearts, though they do not show it. The Imam, peace be upon him, asks God to purify their hearts from resentment and enmity and to make their expressed affection real, which is a good asset for a man.

Of course, in this section, as in previous requests, the factors for this transformation must be brought about. This includes showing real affection to such individuals and helping them if they need it, so that their hearts are purified from all resentment and enmity.

In the eighth request, he states: "O God, transform the rejection and denial of my companions and comrades into good conduct." (وَمِنْ رَبِّ الْمُلابِسِينَ كَرَمَ الْعِشْرَةِ).

The word "mulabis" (ملابس), from the root "mulabasah" (ملابسة), means close companionship and association.

Of course, some friends and companions may be upset with a man and therefore reject him. The Imam, peace be upon him, asks God to rectify their hearts so that they adopt good conduct.

Here, one should not be content with mere supplication, but rather prepare the ground for clearing the negative perceptions of companions and friends through showing affection and sincerity.

Finally, Imam Sajjad, peace be upon him, in his last request, states: "O God, transform the bitterness of the fear of oppressors into the sweetness of security!" (وَمِنْ مَرَارَةِ خَوْفِ الظَّالِمِينَ حَلاوَةَ الْأُمَنَةِ).

In other words: O God, make the bitter behavior of oppressors change, and let them abandon tyranny and oppression, or let their power and strength be removed, and let security and peace fill its place.

Here, a man must resist the oppressor as much as he can and seek help from God to repel their evil, for both oppressing and submitting to oppression are sins.

In summary, one can say that the Imam, peace be upon him, asks God to transform nine negative aspects of life into positive ones, for each of them has a great impact on a man's destiny.

Some interpreters have taken a different path in explaining these phrases, which is not consistent with the words of the Imam, peace be upon him. They have said: "The intention is that we should perform positive actions in response to the negative actions of others," but they get stuck with the ninth phrase and interpret it as we have stated, for showing love to oppressors makes no sense.

The important point is that the word "abdalni" (أبدلني - replace/transform) has not been carefully considered here. To transform means to put something in place of something else. Therefore, the intention is to put love in place of envy, good opinion in place of suspicion, and friendship in place of enmity. What they have said here is more suited to what will come in the ninth section, where the Imam, peace be upon him, states: "I shall not retaliate in kind against opponents, but rather with the opposite." (لأَنْ أُعَارِضَ ...) There, the term "mu'araḍah" (معارضه - confrontation) is used, not "mubadalah" (مبادله - exchange).

Part Five

A Note

 * O God, Bless Muhammad and his Family. And grant me power over him who has oppressed me, and an eloquent tongue against him who has disputed with me, and victory over him who has shown enmity towards me. And grant me a constructive plan against him who has plotted against me, and power over him who has suppressed me, and the ability to refute him who has slandered me, and safety from him who has threatened me. And grant me success in obeying him who has guided me aright, and in following him who has instructed me.

 * O God, Bless Muhammad and his Family, and grant me power against him who has oppressed me, give me an eloquent tongue against my enemy, grant me victory over him who is stubborn and defiant against me, bestow upon me wisdom and resourcefulness against him who wishes to deceive me (so that I may overcome him), give me power to overcome him who has overpowered me, and ability to refute the lies of slanderers, keep me safe from those who threaten me (and render their threats ineffective), grant me success to follow him who guides me to the straight path and to obey him who instructs me.

Explanation and Commentary

Victory Over the Enemy

In this section of the supplication, the Imam, peace be upon him, again asks God for nine things, all of which are harmonious and whose entire meaning is victory over the enemy and over difficulties.

First, he states: "O God, Bless Muhammad and his Family. And grant me power over him who has oppressed me!" 

(اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ، وَ اجْعَلْ لِي يَداً عَلَى مَنْ ظَلَمَنِي).

Undoubtedly, victory over an enemy, especially a powerful one, requires various matters, including patience, steadfastness, having a correct plan and strategy, and if the enemy is common, uniting with one another. All these must be prepared, and then one must ask God to grant victory over the enemy.

The practice of the Prophet, peace be upon him and his Purified Family, and the Imams, peace be upon them, also shows that they never contented themselves with mere supplication. Rather, they took necessary measures to achieve victory over the enemy in wars: in the Battle of the Trench, the Messenger of God, peace be upon him and his Purified Family, ordered a trench to be dug around Medina, and prepared Ali, peace be upon him, who was the strongest person in the army, to fight Amr ibn Abd Wudd and sent him to the battlefield, then prayed for his victory.

But in the Battle of Uhud, when disagreement arose among the Muslims, the result was reversed, and victory turned into defeat, which, of course, became a lesson for the Muslims, a lesson through which they were able to be victorious in future battles.

And in the second request, he states: "O God, grant me an eloquent tongue against my enemy!" (وَلِسَاناً عَلَى مَنْ خَاصَمَنِي).

Often, conflict with an enemy is carried out through logic and speech. In such cases, the one with stronger logic wins. The Imam, peace be upon him, here asks God to grant him strong logic against his enemies. In the story of Abraham, peace be upon him and his family, and Nimrud, we read that Nimrud said: I too, like the God you claim, can give life or cause death. Abraham, peace be upon him and his family, replied with a statement that left Nimrud stunned: "Then God brings the sun from the East, so bring it from the West. Thereupon the disbeliever was dumbfounded." (1)

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 * Al-Baqarah, Ayah 258.

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And similar meanings are often seen in the lives of prophets, saints, and true believers, who humbled the pharaohs of their time with their powerful logic.

Imam Sajjad, peace be upon him, in the third request, states: "Grant me victory over him who has shown enmity towards me." (وَ ظَفَراً بِمَنْ عَانَدَنِي).

"Anada" (عانَدَ) from the root "inad" (عِناد) (a verbal noun of form III) means stubbornness and defiance against the truth. Lexicographers have said that "inad" is when a man knows the truth but refuses to accept it. Some, like Raghib in Al-Mufradat, have reported that the original meaning of "inad" is to go astray, and then it was applied to the actions of those who refuse to accept the truth and show stubbornness. Similar meanings are found in Maqayis al-Lughah and Kitab al-Ain.

Victory over such individuals is sometimes through kindness and humility, and sometimes through showing strength and steadfastness. Cases vary completely. One must prepare the ground and then ask God for victory.

In the fourth request, he states: "O God, grant me the beuty of panning and resourcefulness against him who has plotted against me (so that I may overcome him)." (وَهَبْ لِي مَكْراً عَلَى مَنْ كَايَدَنِي).

The word "makr" (مكر) refers to actions performed secretly. According to Raghib in Al-Mufradat, it is of two types: praiseworthy "makr," meaning resourcefulness used for a correct goal, and blameworthy "makr," meaning deceit and trickery used to harm individuals.

.....

 * Fatir, Ayah 43.

 * Al-Tariq, Ayahs 15 and 16.

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In the Holy Quran, "makr" is sometimes attributed to God, which is of the first type, and sometimes to corrupt and mischievous individuals, which is of the second type, especially in verses where it is qualified by "sayyi'" (bad), such as: "And evil plotting encompasses only its people." (1)

The word "kayadani" (کایدنی) from the root "kayd" (کید) means any secret plan and hidden resourcefulness. According to a group of lexicographers, it has the same meaning as "makr," except that "kayd" is stronger than "makr." Therefore, in the Holy Quran, it is sometimes attributed to God and sometimes to corrupt and mischievous individuals. In Sura At-Tariq, we read: "Indeed, they are plotting a plot. * And I am plotting a plot." (2)

Undoubtedly, there are always individuals who want to harm others through secret plots, the source of which is either enmity, envy, or conflict of material interests. The Imam, peace be upon him, asks God to be so alert against such individuals that he can foil their plots.

Of course, this expression also carries a message: the necessity of vigilance against enemies and opponents, and that one should not remain silent in their presence, but rather strive to invalidate their plots through legitimate means.

Amir al-Mu'minin Ali, peace be upon him, says in Nahj al-Balagha: "By God, I will not be like the hyena: it sleeps for a long time of beating until its seeker reaches it and its hunter surprises it. But I strike, with the one who comes towards truth, to him who turns away from it..." (1)

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 * Nahj al-Balagha, Sermon 6.

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Then, in the fifth request, he states: "O God, grant me power to overcome him who has overpowered me." (وَ قُدْرَةً عَلَى مَنِ اضْطَهَدَنِي).

The word "iḍṭahadānī" (اضْطَهَدَنِي) is from the root "ḍahd" (ضَهد), which originally means coercion and dominance.

The meaning of the Imam's, peace be upon him, words is that if I have an enemy who has overcome me, I should not remain silent. Rather, I should prepare the means for victory over him and transform his coercion and dominance into being coerced and overcome.

The message of this statement is clear: even if the enemy wins on one front, I should not accept it as the final victory. Rather, I should try to turn their victory into defeat. This is a great lesson for those who have stubborn enemies.

In many wars, it happens that the enemy initially wins, but when the opposing side regroups, the enemy is defeated and retreats, as happened to the Muslims in the Battle of Hunayn. Initially, due to the enemy's deception and trickery, and also due to arrogance, the Muslims were defeated, and the army of Islam was dispersed. But when Abbas, the uncle of the Prophet, peace be upon him and his Purified Family, with his loud voice, invited the Muslims to steadfastness with very effective phrases, the Muslims united and crushed the enemy's army and took many spoils and captives from them.

The sixth request of the Imam, peace be upon him, is: "Grant me the ability to refute him who has slandered me." (وَ تَكْذِيباً لِمَنْ قَصَبَنِي).

"Qaṣaba" (قَصَبَ) from the root "qaḍb" (قضب), on the pattern of "qaṣd," originally means cutting off. The name of the butcher (qaṣṣāb) is related to this, as he cuts off the limbs of animals. It then came to be used for what causes the cutting off of a man's praiseworthy qualities.

In societies where oppressors and dictators rule, sometimes they do not even allow the righteous to deny false accusations. As a result, lies persist in society, and gradually some naive people accept them. In such societies, believers must be courageous and refute lies, and for this, they must ask God for strength and ability so that no one believes those lies and the good reputation of the righteous is not tarnished.

Of course, sometimes slanderers make great efforts to prevent the truth from appearing and to make their falsehood seem correct by repeating and spreading rumors and giving false addresses and inaccurate statistics. In such cases, one must also plan and enter through the same path that the enemy has entered, and ask God for strength to expose the lies of liars.

If we refer to the history of Islam and look at the false rumors about Amir al-Mu'minin Ali, peace be upon him, in the Umayyad era, we see with what plots the liars could establish their falsehood. And if it were not for the courage of Ali's, peace be upon him, devoted companions, those lies might have remained in history.

In Muruj adh-Dhahab, Mas'udi states: When the Abbasids overcame the Umayyads and the reign of Abu al-Abbas al-Saffah (the first Abbasid Caliph) began,

a group of Syrians came to him and swore that (due to the evil propaganda of the Umayyads in Syria) they had believed that the Prophet, peace be upon him and his Purified Family, had no relatives other than the Umayyads and were completely unaware of Abbas, the Prophet's uncle, and his children. (1)

And it often happens that the reasons for the exposure of liars are provided unexpectedly, and sometimes even by the enemy, like what the Umayyads did in the story of Karbala, where after those crimes, they took the signs of their crime to Kufa and Syria, and exposed themselves to everyone, especially with the sermons delivered by Imam Sajjad, peace be upon him, and Lady Zaynab, peace be upon her, in Syria.

The seventh request of the Imam, peace be upon him, is: "Keep me safe from those who threaten me (and render their threats ineffective)." (وَ سَلامَةً مِمَّنْ تَوَعَدَنِي).

It is clear that one should not remain silent in the face of enemy threats. Measures must be taken to prevent their threats from materializing, and one must ask God to grant success in this path. Therefore, the Imam, peace be upon him, in this sentence, conveys a message: that enemy threats should not be ignored, and if necessary defense is not carried out against them, the threat may materialize.

Here a question arises: In the past seven requests, the Imam, peace be upon him, asks God to be able to retaliate in kind against the enemy, while we know that this is not considered among the moral virtues. The virtue is that a man should counter bad deeds with good deeds, meaning respond with kindness.

The answer to this question can be given by considering this point: enemies are of two kinds. One group is deceived and ignorant, whose enmity can be turned into friendship through kindness, affection, and countering evil with good.

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 * Muruj adh-Dhahab, Vol. 3, P. 33.

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The other group is so stubborn in their enmity that showing kindness to them only makes them bolder and increases their oppression and hostility. It is clear that one must retaliate in kind against such a group, but within moderation. The Imam's, peace be upon him, intention in the above seven requests is precisely this.

It is clear that such stances, and in reality, not submitting to the oppression of the oppressor, and repelling his evil, are a kind of courage and important moral virtues.

The Imam, peace be upon him, in the eighth and ninth requests, states: "O God, grant me success in obeying him who has guided me aright, and in following him who has instructed me." 

(وَ وَفِّقْنِي لِطَاعَةِ مَنْ سَدَّدَنِي وَمُتَابَعَةِ مَنْ أَرْشَدَنِي).

The word "saddadanī" (سَدَّدَنِي) is derived from the root "sadd" (سد), which originally means closing gaps, resulting in reinforcement. And since good and beneficial actions have a particular firmness, "sadad" (سداد) has come to mean good work. Therefore, the phrase (وَفِّقْنِي لِطَاعَةِ مَنْ سَدَّدَنِي) means: Grant me success in obeying him who protects me from all harm and flaw.

The word "arshadani" (أَرْشَدَنِي) is from the root "irshad" (ارشاد), meaning guiding. The difference between it and "saddadanī" is clear.

The connection of these two sentences with the previous seven sentences might be that for victory in those seven requests, a man should not rely only on his own thoughts, but should seek help from experts and ask God for success in following their sound opinions to achieve his goal.

It is also possible that in these two requests, the Imam, peace be upon him, asks God: Just as I asked You for success in resisting enemies, conversely, grant me success in submitting and following those who wish me well and guide me!

Part Six

A Note

 * O God, Bless Muhammad and his Family. And make me steadfast to counter him who has betrayed me with counsel, and to reward him who has abandoned me with kindness, and to compensate him who has deprived me with generosity, and to respond to him who has cut ties with me with connection, and to contradict him instead of backbiting who has backbited me with good mention, and to thank for good deeds, and to overlook bad deeds.

 * O God, Bless Muhammad and his Family, and strengthen me to advise him who has betrayed me! Grant me success that whoever avoids me, I treat him with kindness and establish ties with him! Grant me success to reward with generosity whoever has deprived me! Grant me success that whoever (of my relatives) has cut ties with me, I respond with maintaining kinship (and if he has done evil, I do good)! Grant me success that whoever backbites me, I speak well of him, contrary to him! Grant me success to be grateful for good deeds and to overlook bad deeds.

Explanation and Commentary

Repaying with the Best!

In this section of the supplication, the Imam, peace be upon him, asks God for seven things, all of which are to counter evil with good or similar, inspired by Islamic verses and narrations. This section stands in contrast to the previous section, where most cases involved retaliation in kind against oppressors. The difference between the two is clear. This section is about those who have made a mistake or who, if they engage in unworthy acts, are amenable to correction and guidance, and can be guided through countering evil with good. Whereas in the previous section, the discussion was about those who never submit to the truth, and doing good to them yields the opposite result.

In the first request, he states: "O God, Bless Muhammad and his Family. And make me steadfast to counter him who has betrayed me with counsel."

 (اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ، وَسَدِّدْنِي لِأَنْ أُعَارِضَ مَنْ غَشَّنِي بِالنُّصْحِ).

The word "ghashshanī" (غَشَّنِی) from the root "ghishsh" (غِشّ) - as we said in the explanation of the eighth supplication - means deceiving, cheating, misleading, and betraying. Its opposite is sincere advice. Cheating in trade is called "ghishsh" because it is a kind of betrayal.

The difference between it and the root "ghashi" (غَشِي), which becomes "ghashsha" (غَشَّى) when it enters the "taf'īl" form and means covering, is clear.

The word "nuṣḥ" (نُصح) - as came in the explanation of the sixth supplication - originally means being pure and free from impurity. Pure honey is called "naṣiḥ." This term then came to be used for words spoken out of goodwill, sincerity, and compassion.

It is clear that whenever a man shows goodwill towards a treacherous person, in most cases, that person becomes ashamed and strives to compensate. This is one of the most prominent Islamic characteristics, which has a very desirable result in reforming corrupt individuals.

And in the second request, he states: "O God, grant me success that whoever avoids me, I treat him with kindness and establish ties with him." (وَ أَجْزِيَ مَنْ هَجَرَنِي بِالْبِرِّ).

The word "hajaranī" (هَجَرَنِی) from the root "hajr" (هَجْر), on the pattern of "fajr," according to Raghib in Al-Mufradat, includes any separation from another, whether physically, verbally, or emotionally.

This is, in fact, another example of responding to evil with good. Some people, for any small or large reason, become estranged from a man and neglect their relationship. Should one retaliate in kind here? The Imam, peace be upon him, says: we respond with the opposite and maintain the bond of friendship. Many examples of this are found in the lives of the Imams, peace be upon them, which we will mention at the end of this discussion.

In Islamic narrations, those who become estranged from their Muslim brothers are strongly condemned. For instance, the Prophet, peace be upon him and his family, said: "If any two Muslims become estranged and remain in that state for three days without reconciling, they are out of (true) Islam, and there will be no guardianship between them. And whichever of them initiates reconciliation with his brother will be the first to enter Paradise on the Day of Reckoning." (1)

The striking expression in this narration shows the importance of this matter in Islam. There are other narrations in this regard, including another hadith from the Messenger of God, peace be upon him and his Purified Family, where we read: "O Abu Dharr! Beware of estrangement from your Muslim brother, for good deeds are not accepted with estrangement." (2)

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 * Al-Kafi, Vol. 2, P. 345, H. 5.

 * Makarim al-Akhlaq, P. 470.

.....

Then the Imam, peace be upon him, in the third request, states:

 "O God, grant me success to reward with generosity whoever has deprived me." 

(وَ أُتِيبَ مَنْ حَرَمَنِي بِالْبَذَلِ).

Sometimes a man asks his Muslim brother for a loan or help and is in dire need, but he deprives him. Here, people are of two groups: many say, "We too will deprive him when he needs it," and they do so in practice. But a small group does not retaliate in kind; rather, in response to deprivation, they show generosity and service. This indicates the greatness of a man's soul and the conduct of the Imams, peace be upon them, and great figures.

In the fourth request, he states: "Grant me success that whoever (of my relatives) has cut ties with me, I respond with maintaining kinship (and if he has done evil, I do good)."

 (وَ أَكَافِيَ مَنْ قَطَعَنِي بِالصِّلَةِ).

The difference between "birr" (بر) which came in the previous sentences, and "silah" (صله) which came in the current sentence, is that "birr" includes all kinds of good deeds, while "silah" refers to good deeds that involve establishing a relationship.

In a hadith from the Prophet, peace be upon him and his Purified Family, we read: "My Lord commanded me seven things: He commanded me sincerity in secret and in public, and that I pardon whoever wrongs me, and that I give to whoever deprives me, and that I maintain kinship with whoever cuts me off..." (1)

The phrase "وَ أَجْزِيَ مَنْ هَجَرَنِي بِالْبِرِّ" refers to friends who become estranged from a man and disregard their relationship, and the phrase "وَ أَكَافِيَ مَنْ قَطَعَنِي بِالصِّلَةِ" refers to relatives who have cut ties with a man.

.....

 * Bihar al-Anwar, Vol. 74, P. 170.

.....

Then, in the fifth request, he states: "Grant me success that whoever backbites me, I speak well of him, contrary to him." (وَ أُخَالِفَ (1) مَنِ اغْتَابَنِي إِلَى حُسْنِ الذِّكْرِ).

We know that backbiting is mentioning the hidden faults of individuals behind their backs, and it is one of the greatest sins, for it degrades a man's honor, which is as valuable as his blood. In the Holy Quran and narrations, backbiting is strongly forbidden, and very severe expressions and significant punishments have been mentioned for it.

"Ḥusn al-Dhikr" (حُسْنِ الذِّكْرِ) is the opposite of backbiting, meaning that a man should speak well of others behind their backs, enumerate their good qualities, and praise them. Doing this in response to someone who has backbitten is, in fact, countering evil with good, which is the practice of the righteous, the pure, and the saints of God. It has an extraordinary effect in changing the ways of enemies, opponents, and slanderers.

In the sixth and seventh requests, which have a different tone from the previous five requests, he says: "O God, grant me success to be grateful for good deeds and to overlook bad deeds." (وَ أَنْ أَشْكُرَ الْحَسَنَةَ، وَأُغْضِيَ عَنِ السَّيِّئَةِ).

Of course, these two requests are not about retaliation in kind, but they have a comprehensive meaning that expresses important moral virtues: appreciation and gratitude for good deeds, and overlooking bad deeds.

 * Some lexicographers have said that if "mukhalafah" (مخالفت - contradiction) is transitive with "ila" (إلى - to), as in the above sentence, it means intending to do something that has been forbidden. And if it is transitive with "an" (عن - from), it means opposition and antagonism. But in any case, the meaning of contradiction is inherent in it.

The Reflection of Moral Virtues in the Quran and the Conduct of the Imams (Peace Be Upon Them)

What is stated in this section of the supplication, where the Imam, peace be upon him, asks God for success in responding to evil with good and thereby shaming the other party for their actions, is in fact derived from the verses of the Holy Quran.

In Ayah 96 of Sura Al-Mu'minun, it states: "Repel evil with what is better. We are most knowing of what they describe."

And in Ayah 34 of Sura Fussilat, we read: "And not equal are the good deed and the bad. Repel (evil) with that which is better; then, behold, he between whom and you was enmity will become as though he was a devoted friend."

In the interpretation of the noble verse "وَ يَدْرَونَ بِالْحَسَنَةِ السَّيِّئَةَ" (And they repel evil with good), which appears in two suras of the Quran (Ar-Ra'd/22 and Al-Qasas/54), it has also been suggested that true believers are those who respond to evil with good, and to the ignorance of the ignorant with forbearance, and to the ugly words of disbelievers with good words.

In Sura Al-Furqan, where the attributes of the Servants of the Most Merciful are mentioned, their second attribute is: "And when the ignorant address them, they say, 'Peace.'" (1)

In the lives of the Imams, peace be upon them, there are many instances of these meanings. For example, in the famous hadith about the Syrian man and Imam Mujtaba, peace be upon him, it is narrated: After the Syrian man, due to the negative perception he had of the family of Amir al-Mu'minin, peace be upon him, because of the Umayyad propaganda, spoke many ill words about Imam Mujtaba, peace be upon him, the Imam treated him with kindness and invited him as a guest to his home and promised to help him with his problems. (1)

.....

 * Al-Furqan, Ayah 63.

.....

In the life of the Prophet, peace be upon him and his family, this virtue appeared many times. One instance is the story of the Jewish man who would daily pour hot ash on the Prophet from the rooftop. Instead of retaliating, when the Prophet heard he was ill, he visited him and inquired about his health sincerely.

In the Battle of Uhud, it is well-known that when the Prophet's forehead and teeth were broken, instead of cursing them, the Prophet, peace be upon him and his Purifief Family, prayed for them, and while wiping the blood from his forehead, he said: "O God, guide my people, for they do not know." (2)

In a hadith from Imam Sadiq, peace be upon him, it is narrated: "When two people quarrel, and one of them overcomes the other, the oppressed person should return to his companion and say to him: 'My brother! I was the wrongdoer,' so that they do not cut ties. Indeed, God, Blessed and Exalted, is a just ruler who will ultimately take the right of the oppressed from the oppressor." (3)

In Bihar al-Anwar, it is stated that Amir al-Mu'minin Ali, peace be upon him, in describing his companions, said:

.....

 * Bihar al-Anwar, Vol. 43, P. 344; Muntaha al-A'mal, Vol. 1, P. 531.

 * Bihar al-Anwar, Vol. 20, P. 20.

 * Al-Kafi, Vol. 2, P. 344.

.....

"And if you saw them in their daytime, you would see a people walking humbly on the earth and speaking good words to people, and when the ignorant address them, they say, 'Peace,' and when they pass by vain talk, they pass with dignity." (1)

Abu al-Faraj al-Isfahani narrates in Kitab al-Aghani: Ibrahim, the son of the Abbasid Caliph, was very hostile towards Amir al-Mu'minin, peace be upon him. One day he said to Ma'mun: "I saw Ali in a dream, and I asked him: 'Who are you?' He replied: 'I am Ali ibn Abi Talib.' Then we walked a bit until we reached a bridge. He wanted to cross before me, so I grabbed him and said: 'You claim leadership, even though we are more worthy of it.' In response, he did not give an eloquent reply as others described him!" Ma'mun asked: "What did he say then?" Ibrahim said: "Nothing but 'Salam, Salam' (peace, peace)."

Ma'mun said: "By God, he gave you the most eloquent reply." Ibrahim asked: "How so?" Ma'mun said: "He made you understand that you are ignorant and not worthy of discussion, for God, عزّوجل, said: 'And when the ignorant address them, they say, 'Peace.'"

Ibrahim was ashamed and said: "I wish I had not told you this story." (2)

The conclusion is that those great ones, even in their dreams, countered evil with good instead of retaliating in kind.

.....

 * Bihar al-Anwar, Vol. 7, P. 220.

 * Al-Aghani, Vol. 10, P. 157; Manaqib Ibn Shahr Ashub, Vol. 3, P. 270.

 Part Seven

 * O God, Bless Muhammad and his Family. Adorn me with the beauty of the righteous. Clothe me in the garment of the adornment of the pious (in the matters below). Make me successful in spreading justice and fairness, in suppressing my anger, in extinguishing the fire of discord, in uniting the dispersed, and in mending internal strife. Grant me success to reveal the good deeds of the good and to conceal the evil of the wicked; to interact with people gently and to be humble and good-natured; to be dignified and pleasant; and (also) to excel others in acquiring moral virtues and all kinds of individual and social virtues, and to prioritize kindness and grace; and not to rebuke others for their mistakes, faults, or sins; and to refrain from showing kindness to the undeserving; to speak the truth, even if it is hard and heavy.

O God! Grant me success that I may count my good words and deeds as little, even if they are many, and count my evil words and deeds as many, even if they are few. Complete these successes for me through continuous obedience, adherence to the community, and avoiding innovators and those who employ their invented opinions.

Explanation and Commentary

The Ornament of the Righteous

The Imam (peace be upon him) in this part of the supplication first makes two requests to God and then mentions twenty moral virtues. He states: "O God, Bless Muhammad and his Family, and adorn me with the ornament of the righteous, and clothe me with the adornment of the pious (in the matters below)"; (اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ، وَ حَلْنِي بِحِلْيَةِ الصَّالِحِينَ، وَ أَلْبِسْنِي زِينَةَ الْمُتَّقِينَ).

"Hilya" (حِلْيَةِ) originally means ornaments made of precious stones, gold, and silver, mostly used by women. "Zinah" (زِينَةَ) has a broader meaning, encompassing all kinds of external and internal, material and spiritual adornments. Therefore, the relationship between these two is that of absolute generality and specificity.

The righteous (صالحان) from the root "salah" (صلاح) originally means all kinds of worthiness, and it has various levels and degrees. Sometimes it refers to lower degrees, as in verse 23 of Surah ar-Ra'd: "They will enter them with those of their fathers, their spouses, and their descendants who are righteous."

And in verse 32 of Surah An-Nur: "And marry the unmarried among you and the righteous among your male slaves and female slaves"; "Marry your unmarried men and women, as well as your righteous male and female slaves (1)."

.....

 * Al Imran, Verse 114.

.....

   And sometimes it refers to higher levels, as in the description of a group of the People of the Book: "They believe in God and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous".

And sometimes it refers to a very high level, which prophets and saints sought, as we read about Abraham, the friend of God (peace be upon him and his family), who said: "My Lord, grant me authority and join me with the righteous (1)."

What is mentioned in the Imam's (peace be upon him) supplication, by virtue of the phrase that follows, refers to the high stations of the righteous.

The difference between "the righteous" (صالحان) and "the pious" (متقین) is also clear: "the righteous" primarily refers to affirmative actions, while "the pious" refers to negative actions, i.e., refraining from sins, evils, and indecencies.

Then the Imam (peace be upon him) expresses the ornament of the righteous and the adornment of the pious in an elaborate discourse, mentioning twenty outstanding virtues and excellent morals. This carries an important message: if you wish to be adorned with the ornament of the righteous and the adornment of the pious, you must bring these moral virtues to life within yourselves; the path to achieving this goal is also clear.

He begins by stating: "Make me successful in spreading justice and fairness, in suppressing my anger, in extinguishing the fire of discord, in uniting the dispersed, and in mending internal strife"; ( فِي بَسْطِ الْعَدْلِ، وَ كَظْمِ الغَيْظِ، وَ اِطْفَاءِ النَّائِرَةِ، وَ ضَمِّ أَهْلِ الْفُرْقَةِ، وَ إِصْلَاحِ ذَاتِ الْبَيْنِ).

These five attributes are among the most important human virtues.

.....

 * Shu'ara, Verse 83.

.....

   Justice is that which governs the entire universe, and human society without it is subject to harm. Moral scholars summarize all ethical attributes in justice and believe that moral vices always lie in excesses and deficiencies, and the moderate path is virtue. For example, they say: courage is the mean between recklessness and fear. Recklessness is when a person fears nothing, even matters that are very harmful and should be avoided, and cowardice is its opposite, where one fears everything, even matters that are not to be feared. But courage is the mean between these two. Moral scholars define other ethical attributes in this manner as well.

In the short sayings of Amir al-Mu'minin Ali (peace be upon him), we read: "You do not see the ignorant except as either excessive or negligent; the ignorant person is either extreme or deficient (1)."

Of course, the Imam's (peace be upon him) intention in this phrase is primarily social justice, or in other words: observing justice in relation to others, and the word "bast" (spreading) is evidence of this meaning.

The Holy Quran also places it alongside benevolence, stating: "Indeed, God commands (the doing of) justice and benevolence (2)."

It is noteworthy that the Quran considers one of the goals of the prophets' mission to be the spreading of social justice: "We sent Our messengers with clear proofs and sent down with them the Scripture and the balance of truth and justice so that mankind may establish justice (3)."

.....

 * Nahj al-Balagha, Wisdom 70.

 * An-Nahl, Verse 90.

 * Al-Hadid, Verse 25.

.....

   In Islamic narrations, the issue of justice has extraordinary importance, to the extent that in a narration from the Prophet Muhammad (peace be upon him and his Purified Family) it is stated: "An hour of upholding justice is better than seventy years of worship, whose nights are spent in prayer and days in fasting, and an hour of unjust rule is more severe and greater in the sight of God than sixty years of sins; (1)."

Whenever injustice prevails in society, those who are oppressed rise up to reclaim their rights, leading to conflict and sometimes widespread bloodshed. Therefore, societal peace is only achieved under the shadow of justice.

As for "kazm al-ghaiz" (كَظم الغَيْظِ) (suppressing anger) and, in other words, controlling one's nerves during anger, it holds extraordinary importance for the tranquility of human society, because a person in anger commits very dangerous acts, which may be reciprocated, and conflicts may continue indefinitely.

In Islamic verses and narrations, there is much emphasis on suppressing anger.

In verse 134 of Surah Al Imran, the Holy Quran, in describing the attributes of the pious and devout, states: "Those who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good".

.....

 * Bihar al-Anwar, Vol. 72, p. 352.

.....

 * "Kazm" (كَظم) originally means to tie the mouth of a waterskin full of water, and since a person in anger becomes full of distress, if he suppresses his anger, it is as if he has tied the mouth of a full waterskin. The word "al-ghaiz" (الغَيْظِ) means intense anger and a state of agitation during anger.

   That is, it first refers to the issue of spending, which is one of the most important moral and social issues, and then it addresses the issue of suppressing anger.

In a well-known hadith, it is narrated that one of the maids of Imam Sajjad (peace be upon him) dropped a pitcher of water on his hand while he was washing, injuring him. The Imam (peace be upon him) angrily raised his head, and the maid immediately said: "And those who suppress their anger." The Imam (peace be upon him) said: "I have suppressed my anger." She said: "And those who pardon people." He said: "I have forgiven you, may God forgive you." The maid said: "And God loves the doers of good." The Imam (peace be upon him) said: "I have freed you for the sake of God (1)."

In a hadith from Amir al-Mu'minin Ali (peace be upon him), we read: "Anger is a burning fire. Whoever suppresses it extinguishes it, and whoever unleashes it is the first to be consumed by it (2)."

In the noble book of Al-Kafi, it is narrated from Imam Sadiq (peace be upon him) that he said: "There is no servant who suppresses his anger but that Allah Almighty increases his honor in this world and the Hereafter (3)."

"An-Na'irah" (النَّائِرَةِ) is derived from the word "nar" (نار) and means enmity and hostility. Therefore, extinguishing the fire of enmity and hostility among people is one of the prominent qualities of the righteous and pious.

It is clear that if the fires of enmity and hostility in society are not extinguished,

.....

 * Bihar al-Anwar, Vol. 68, p. 398; Irshad al-Mufid, Vol. 2, p. 146.

 * Ghurar al-Hikam, H. 1812.

 * Al-Kafi, Vol. 2, p. 110.

.....

   It may become the source of conflicts and even bloody, lengthy, and destructive wars. However, if it is extinguished at the outset by the wise members of society, security and tranquility will prevail.

Regarding the revelation of the verse, "O believers! If you obey a group from those who were given the Book—those whose work is to spread hypocrisy—they will turn you back to disbelief after you have believed (1)," it is narrated that a Jew named Shas bin Qays, who was unparalleled in his disbelief and enmity towards Muslims, one day passed by a gathering of Muslims. He saw a group from the tribes of Aws and Khazraj, who had fought bloody wars for years, sitting together in utmost purity and intimacy, and the fire of Jahiliyyah (pre-Islamic ignorance) differences among them had completely been extinguished. He was displeased by this scene and said to himself: "If these people continue to progress under the leadership of Muhammad (peace be upon him and his Purified Family), the existence of the Jews will be in danger." He devised a plan to ignite the fire of discord among them: he ordered a young Jew to enter their gathering and remind them of the bloody events of the Battle of Bu'ath, which had occurred between Aws and Khazraj in the pre-Islamic era.

This plan worked, and the fire of discord was ignited, and they were on the verge of fighting each other. The news reached the Prophet Muhammad (peace be upon him and his Purified Family), who quickly went to them with a group of Muhajirun (emigrants) and, through effective advice, deterred them from this path, to the extent that the people laid down their weapons, embraced each other, wept profusely, and peace and reconciliation were established among them. At this time, the above verse was revealed, warning them (2).

.....

 * Al Imran, Verse 100.

 * Kashshaf, Vol. 1, p. 393; Tafsir Safi, Vol. 1, p. 364, and in many other commentaries, this story is mentioned as the reason for the revelation of the above verse.

.....

   Today, too, we observe that the devilish enemies are busy fanning the flames of discord to keep people preoccupied, while they pursue their illicit interests.

Mending Discord

The phrase "gathering the dispersed" (ضَمِّ أَهْلِ الْفُرْقَةِ) refers to reconciling individuals who are in disagreement, and in fact, it complements "extinguishing the fire of strife" (اطْفَاءِ النَّائِرَةِ).

Just as "mending internal strife" (اصلاح ذات البين) completes the later phrase.

"Mending internal strife" (اِصْلاح ذَاتِ الْبَيْنِ) means to establish peace and harmony among people who have fallen out with each other, sometimes through advice, sometimes through encouragement, and even sometimes through financial assistance.

In a well-known hadith narrated by the late Kulayni in al-Kafi, we read that Imam Sadiq (peace be upon him) said to Mufaddal ibn Umar, one of his close companions: "when you see a dispute among my companions resolve it with my money (1)."

In confirmation of this hadith, another hadith is narrated in the same book, Al-Kafi, where the narrator says: "My son-in-law and I were arguing over an inheritance. Mufaddal passed by us, stopped for a while, and then told us: 'Come to my house.' We went to his house, and he reconciled us with four hundred dirhams, and at the end, he said: 'Indeed, this is not from my money, but Abu Abdullah (peace be upon him) ordered me that if two of our companions dispute about something, I should reconcile them and settle it with his money. So this money I gave you is from the money of Abu Abdullah (peace be upon him)'; Know that what I gave you is not from my own wealth, but Imam Sadiq (peace be upon him) ordered me that whenever two of our companions have a dispute, I should reconcile them and pay from his wealth. This money I gave you is Imam Sadiq's (peace be upon him) (1)."

.....

 * Al-Kafi, Vol. 2, p. 209.

.....

   Mending discord (اصلاح ذات البين) is so important that Imam Sadiq (peace be upon him) said in a hadith: "The charity that God loves (most) is mending discord when people are in dispute, and bringing them closer together when they are distant from each other (2)."

The importance of this matter is such that Imam Amir al-Mu'minin Ali (peace be upon him), on his deathbed, advised his sons (Imam Hassan and Imam Hussein, peace be upon them) regarding it, saying: " I advise you both, and all my children, and my household, and everyone to whom this testament of mine reaches, with the fear of God, and the regulation of your affairs, and the mending of discord among you, for I heard your grandfather, the Prophet Muhammad (peace be upon him and his Purified Family), say: 'Mending discord is better than all (recommended) prayers and fasts.'"

The Holy Quran has also repeatedly recommended reconciliation among Muslims.

The apparent difference between "gathering the dispersed" (ضَمِّ أَهْلِ الْفُرْقَةِ) and "mending discord" (اِصْلاحِ ذَاتِ الْبَيْنِ) is that the first phrase considers the extinguishing of the fire of conflict, but since its roots might remain in the hearts of both parties and the fire might reignite, the second phrase says: rectify the roots as well, so that the conflict never returns.

.....

 * Al-Kafi, Vol. 2, p. 209.

 * Ibid.

.....

   Indeed, these five attributes are closely related to each other, because the spread of justice is possible only if angry individuals suppress their anger, extinguish the fire of enmity and hostility, bring those who are distant from each other closer, and create peace and harmony among them. By performing these actions (which have a natural sequence), the Islamic society will become healthy, peaceful, and progressive, and justice will prevail over them.

Then, in the sixth and seventh descriptions of the righteous and pious, he states: "(O God!) Grant me success to reveal the good deeds of the good and to conceal the evil of the wicked"; (وَ إِفْشَاءِ الْعَارِفَةِ، وَسَتْرِ الْعَائِبَةِ).

According to linguists, "arifah" (عَارِفَةِ) and "ma'ruf" (معروف) have the same meaning: any action or attribute that is approved by Islamic law and reason. The word "a'ibah" (عَائِبَةِ) is a feminine active participle of "ayb" (عیب), meaning someone who has a fault. The feminine marker "ta'" (تاء تأنیث) here is for emphasis, similar to "allamah" (علامة) (a very knowledgeable person). Therefore, the good deeds of the virtuous should be publicized, and the faults of the wicked should be concealed. The reason is clear: publicizing good deeds encourages people, and concealing bad deeds leads to their oblivion.

Amir al-Mu'minin (peace be upon him) has a profound statement on this matter in his covenant to Malik al-Ashtar. He says to Malik: "And let the most distant of your subjects from you, and the most hateful to you, be those who are most eager to seek out the faults of people; for indeed, there are faults among the people, and the ruler is more deserving than anyone to conceal them. So do not uncover what is hidden from you among them, for your duty is only to purify what appears to you, and God judges concerning what is hidden from you. So conceal faults as much as you can, and God will conceal from you what you wish to be concealed from your subjects."

In Islamic narrations, there is much emphasis on concealing faults. For example, in a hadith, we read that a person said to the Prophet Muhammad (peace be upon him and his Purified Family): "I love that God may conceal my faults." The Prophet replied: "Conceal the faults of your religious brethren, and God will conceal your faults (1)."

In another hadith from the same Prophet, it is stated: "Whoever conceals the indecency of his believing brother, it is as if he has saved a buried child (2)."

According to narrations, a truly fortunate person is someone whose preoccupation with correcting their own faults prevents him from finding fault with others. In a hadith narrated by the late Kulayni in al-Kafi, we read that the Prophet Muhammad (peace be upon him and his family) said: "Blessed is he whose own fault prevents him from seeing the faults of his believing brethren (3)."

Of course, sometimes it is necessary to reveal the evil of evil people, and that is when its revelation leads to the prohibition of that evil. However, until this stage is reached, publishing it is not permissible and is actually a form of backbiting, which is strongly forbidden.

.....

 * Kanz al-Ummal, H. 44154.

 * Ibid., H. 6388.

 * Al-Kafi, Vol. 8, p. 169.

.....

   Here, a question arises: In the science of "rijal" (biographical evaluation of narrators), the good and bad qualities of individuals are widely published. Also, in the case of "jarh al-shahid" (discrediting a witness), where a witness is a corrupt and dishonest person in the eyes of the judge, but the judge trusts their apparent honesty, sometimes it becomes obligatory to state the truth so that justice is served. Similarly, in seeking justice and redress, one is permitted to mention the bad deeds of an oppressor. Do these actions contradict what has been said previously?

The answer is clear: this ruling, like all rulings, has exceptions. In certain cases, a higher interest dictates that the bad qualities of individuals be revealed. In such instances, based on the rule of "the more important and the important," revealing bad qualities becomes permissible and sometimes even obligatory.

Then the Imam (peace be upon him), in five other descriptions, all of which pursue a single goal, states: "(O God!) Grant me success to interact with people gently and to be humble, and to behave well, and to be dignified and pleasant in my interactions"; (وَلِينِ الْعَرِيكَةِ، وَخَفْضِ الْجَنَاحِ، وَحُسْنِ السِّيرَةِ، وَسُكُونِ الرِّيحِ، وَطِيبِ الْمُخَالَقَةِ).

These five attributes all pertain to good interaction with others, where a person behaves with a cheerful countenance, with affection and kindness, humility, and modesty, in such a way that everyone is affected by their good manners.

The word "arika" (عريكة), according to lexicographers, means a person's nature and disposition, and its gentleness refers to mild interaction with others.

The Noble Quran praises the Prophet Muhammad (peace be upon him and his Purified Family) by saying: "So by mercy from Allah, [O Muhammad], you were lenient with them (1)."

In a hadith, it is narrated that Amir al-Mu'minin Ali (peace be upon him) described the Prophet Muhammad as follows:

.....

 * Al Imran, Verse 159.

.....

   "He was the most truthful of people in speech, the most faithful in his covenants, and the gentlest in disposition (1)."

In another hadith, Imam Sadiq (peace be upon him) narrates from the Prophet Muhammad (peace be upon him and his family) that he said: "May God Bless him who is easy in selling, easy in buying, easy in paying off debts, and easy in demanding payment from debtors (2)."

The phrase "lowering the wing" (خَفْضِ الْجَنَاح) means to lower one's wings, just as a bird does when it caresses its young. It is then used to mean humility and meekness with kindness.

In the Holy Quran, the Prophet (peace be upon him and his Purified Family) is commanded to "lower his wing" (خَفْضِ جَنَاح) towards his followers and be humble: "And lower your wing to those who follow you of the believers (3)."

Some have interpreted "lowering the wing" as showing kindness during the upbringing of another. Of course, its uses vary; sometimes the first meaning is appropriate, and sometimes the second.

Amir al-Mu'minin Ali (peace be upon him), in his letter to Muhammad ibn Abi Bakr (when he was the governor of Egypt), states: "So lower your wing for them (and be humble), and be gentle with them, and show them a cheerful face, and be equal among them even in glances and gazes (4)."

.....

 * Makarim al-Akhlaq, p. 18.

 * Tahdhib al-Ahkam, Vol. 7, p. 18, H. 79.

 * Ash-Shu'ara, Verse 215.

 * Nahj al-Balagha, Letter 27.

.....

   And the expression "good conduct" (وَ حُسْنِ السِّيرَةِ) means to treat people with kindness, respect, and ease in affairs.

As for "stillness of spirit" (وَ سُكُونِ الرِّيحِ), it means to be dignified, because "rih" (wind) signifies speed and rapid movement, and when "sukoon" (stillness) is added to it, its meaning is the abandonment of such speed, which has been interpreted as dignity.

Amir al-Mu'minin Ali (peace be upon him) in Nahj al-Balagha, in the sermon of "Hammām," describes one of the important attributes of the pious as follows: "In earthquakes, they are dignified; During the occurrence of storms in life, they do not lose their dignity and composure, and they do not act hastily." Experience has also shown that any hasty movement in the face of difficult events and storms often yields adverse results; one should deal with problems with dignity and self-control.

"Purity of disposition" (وَ طِيبِ الْمُخَالَقَةِ) means good behavior, because "mukhalafah" is the masdar (verbal noun) of the chapter "mufa'alah" from "khuluq" (character), and "khuluq" means behavior. Therefore, "purity of disposition" refers to good interaction and behavior accompanied by affection and kindness towards people.

Therefore, the difference between "purity of disposition" (طيب الْمُخَالَقَةِ) and "good conduct" (حُسْن السِّيرَةِ) is that the former refers to good interaction during social dealings, while the latter refers to good methods of living, such as visiting the sick, helping the needy and debtors, consoling the afflicted, and the like.

The totality of these five attributes indicates that the righteous and pious interact in social settings in such a way that differences are resolved, people's relationships with each other are friendly, and they encounter others with cheerful faces, friendly words, and appropriate behaviors. And certainly, such a society will move closer to piety and righteousness.

Then the Imam (peace be upon him), after these descriptions, refers to two other attributes of the righteous and the pious, and states before God: "(O God!) Grant me success to excel others in acquiring moral virtues and all kinds of individual and social virtues, and to prioritize kindness and grace"; (وَالسَّبْقِ إِلَى الْفَضِيلَةِ، وَإِيثَارِ التَّفَضُّلِ).

It appears that "virtue" here is used in its general sense, which includes not only moral virtues and spiritual perfections but also all good, praiseworthy, and outstanding deeds.

The Holy Quran addresses believers, saying:  "Hasten to do good deeds (1)." And in another place, describing the attributes of believers, it says: "It is those who hasten to good deeds, and they are the foremost in [performing] them (2)."

Doing good deeds is very good, but those who excel others in these deeds have a greater virtue because they become a model for others, and this itself is another virtue, or in other words: they are considered among the originators of good traditions. And we know that according to narrations, whoever establishes a good tradition will have good deeds recorded in their book of deeds equal to the number of people who act upon it.

"Tafaddul" (تفضّل) means to show kindness and benevolence without expecting compensation or reciprocation of good deeds.

It is even possible that the person who is shown favor may not be deserving of it at all. Therefore, "preferring grace" (إيثَارِ التَّفَضُّل) means prioritizing grace over rewarding individuals,

.....

 * Al-Baqara, Verse 148.

 * Al-Mu'minun, Verse 61.

.....

   Because "ithar" (ايثار) means preferring something in any way, and when it is added to "self," as in the noble verse, "and prefer [others] over themselves, even though they are in [urgent] need" (1), it means preferring others over oneself.

Based on this, "preferring grace" (إِيثَارِ التَّفَضُّل) means that a person should not be content with merely rewarding good deeds, but should prioritize grace (which means kindness without the expectation of reward).

Of course, "tafaddul" does not always mean giving something; rather, it also includes pardoning others' mistakes, forgiving retaliation and reciprocity, and the like. As narrated in a hadith in Majmu'at Warram from the Prophet Muhammad (peace be upon him and his Purified Family): "When creatures are gathered on the Day of Resurrection, a caller will cry out: 'Where are the people of virtue?' A small group will rise and hasten to Paradise. Angels will meet them and say: 'We see you hastening to Paradise (what is the reason)?' They will say: 'We are the people of virtue.' The angels will say: 'What was your virtue?' They will say: 'When we were wronged, we forgave, and when we were harmed, we pardoned, and when we were treated ignorantly, we were forbearing (of course, to those who deserve forgiveness and pardon).' The angels will say: 'Enter Paradise, for what an excellent reward for the doers of good (2)'."

.....

 * Al-Mu'minun, Verse 61.

 * Majmu'at Warram, Vol. 1, p. 125.

.....

   In a well-known supplication, we also ask God for treatment with grace, not with justice (O God, treat us with Your grace, and do not treat us with Your justice (1)).

Then the Imam (peace be upon him), in stating the fifteenth outstanding attribute of the righteous and the pious, states: "(O God!) Grant me success that I may not rebuke others for their faults or sins"; (وَتَرْكِ التَّعیيرِ).

"Ta'yir" (تَعْيِيرِ) originally means to rebuke others, whether openly or privately, whether for a fault they have or for a mistake or sin they have committed (derived from the root "aar" - shame). This is a blameworthy attribute, and its opposite is covering faults or advising and admonishing regarding mistakes and faults.

Some hadiths indicate that if someone rebukes another for a fault or mistake, they will eventually be afflicted with it themselves. The Prophet Muhammad (peace be upon him and his Purified Family) says: "Whoever rebukes his brother for a sin from which he has repented, will not die until he commits it."

In the noble book of Al-Kafi, it is narrated from the Prophet (peace be upon him and his family) that he said: "Whoever publicizes an indecency is like the one who initiated it, and whoever shames a believer for something will not die until he commits it (2)."

Of course, advice and admonition, and even reprimand for the purpose of correction, have a clear difference from the issue of ta'yir (reproach) and shaming.

 * In the book Minhaj al-Bara'ah fi Sharh Nahj al-Balagha, Vol. 14, p. 356, in the commentary on the phrase "O God, carry me upon Your forgiveness and do not carry me upon Your justice" from Imam Ali's (peace be upon him) sermon 227, this supplication is referenced, and a similar meaning appears in the thirteenth supplication of Sahifah Sajjadiyyah.

.....

 * Al-Kafi, Vol. 4, p. 81.

.....

   The sixteenth quality that the Imam (peace be upon him) mentions for the righteous and pious, and for which he seeks success from God, is: "(O God!) Grant me success to refrain from showing kindness to the undeserving"; (وَالْإِفْضَالِ عَلَى غَيْرِ الْمُسْتَحِقِّ). (1)

To the same extent that a person should consider those who are deserving, they should also disregard those who are not deserving, and not provide assistance, especially from public funds, to influential and powerful individuals in society for their pleasure, as this is a clear injustice and an unforgivable sin.

A comprehensive and interesting hadith on this matter is narrated from Amir al-Mu'minin Ali (peace be upon him), which clearly illustrates this truth: The late Kulayni narrates in Al-Kafi that during the caliphate of Amir al-Mu'minin Ali (peace be upon him), a group of his Shias came to him and said: "O Amir al-Mu'minin! Would that you distribute a portion of the public funds among the chiefs and nobles, and prioritize them over us, so that the pillars of your government may be strengthened, and then you may proceed to distribute the public funds equally and justly among the subjects!"

The Imam replied: "Woe to you! Do you command me to seek victory through injustice and oppression against the Muslims over whom I have been appointed? No, by God, that will not happen as long as the night and day alternate and as long as I see a star in the sky. By God, if these funds were my own, I would distribute them equally among them, let alone when they are the people's funds and public property."

.....

 * "Afzal" in this sentence is a conjunction to "ta'yir," meaning just as the word "tark" is added to "ta'yir," it is also added to "afzal," and the intended meaning is "tark afzal" (refraining from giving).

.....

   Then Imam Ali (peace be upon him) remained silent for a while, then raised his head and said: "Whoever among you possesses wealth should beware of corrupting it, for giving wealth to the undeserving is squandering and extravagance. It may make its owner famous in society, but it debases him in the sight of God (1)."

Indeed, this is a type of policy of unjust and impious rulers who try to grant significant privileges from the public treasury to influential individuals in society and heads of groups, thereby gaining their support, even if the rights of the oppressed and needy in society are violated.

In our time, giving such unjustified privileges, known as "rent-seeking," has become far more prevalent than in the past, and often public funds fall into the hands of corrupt groups who flatter oppressive rulers.

Then the Imam (peace be upon him), in his seventeenth description of them, states: "(O God!) Grant me success to speak the truth, even if it is hard and heavy"; (وَالْقَوْلِ بِالْحَقِّ وَإِنْ عَزَّ).

The word "azza" (عز) is a past tense verb from the root "izz" (عِزّ) and has two meanings: first, difficult and arduous tasks, and second, rare and scarce matters. Both meanings are plausible in the Imam's (peace be upon him) statement. According to the first meaning, the phrase means: "Grant me success to speak the truth, even if saying it is difficult for me and hearing it is difficult for people." And according to the second meaning, it is: "Grant me success to speak the truth, even if speaking the truth is rare and scarce amidst an abundance of falsehoods."

In Islamic narrations, there is much emphasis on speaking the truth. For instance, in a narration, we read that the Prophet Muhammad (peace be upon him and his Purified Family) said to Abu Dharr: "Speak the truth, even if it is bitter; Speak the truth, even if it is bitter for some (2)."

.....

 * Al-Kafi, Vol. 4, p. 31, H. 3.

 * Ma'ani al-Akhbar, p. 335.

.....

   Indeed, Abu Dharr, by consistently adhering to this advice from the Prophet (peace be upon him and his family), endured many hardships and was exiled from Syria to Medina, and from Medina to Rabdha – an unhospitable region – where he passed away.

In a sermon from Amir al-Mu'minin Ali (peace be upon him) in Nahj al-Balagha, it is stated: "And know, may God have mercy on you, that you are in a time when those who speak the truth are few, and tongues are worn out from speaking the truth, and those who adhere to the truth are humiliated; May God have mercy on you! Know that you are in a time when those who speak the truth are few, and tongues are worn out from speaking the truth, and those who adhere to the truth are humiliated."

Brave and faithful individuals are those who speak the truth in all circumstances, even if it is disagreeable to some or has few supporters.

Then, in the eighteenth and nineteenth descriptions of the righteous and the pious, he states: "O God! Grant me success that I may count my good words and deeds as little, even if they are many, and count my evil words and deeds as many, even if they are few"; (وَاسْتِقْلالِ الْخَيْرِ وَإِنْ كَثُرَ مِنْ قَوْلِي وَفِعْلِي، وَاسْتِكْثَارِ الشَّرِّ وَإِنْ قَلَّ مِنْ قَوْلِي وَفِعْلِي).

It is clear that if a person considers their good words and deeds to be small, they will neither become arrogant nor afflicted with pride and grandiosity; rather, they will pursue more and better deeds. However, if they consider them great, they will fall into arrogance and may even disregard other good deeds.

Similarly, if a person considers their evil words and deeds to be great, even if they are few, it will prevent them from committing more serious bad deeds. In fact, this way of thinking becomes a barrier between them and ugly and bad behaviors and words.

The late Kulayni, in his noble book Al-Kafi, dedicated a chapter titled "Underestimating Sin," and in its second hadith, he narrates from Imam Ali ibn Musa al-Rida (peace be upon him) that he said: "Do not consider much good to be great, and do not consider small sins to be little, for small sins accumulate until they become many (1)."

.....

 * Al-Kafi, Vol. 2, p. 287.

.....

   In addition, if we place our deeds and actions before the greatness of God, every good deed is small and every bad deed is great.

Is the intention of counting as much or little in terms of quantity or quality?

Apparently, the Imam's (peace be upon him) statement includes both, and the positive and negative effects of both are the same. Therefore, the statement should be understood in a general sense.

In a hadith narrated by the late Kulayni in Al-Kafi from Imam Musa ibn Ja'far (peace be upon him), we read that he said to one of his children: "My son! Strive hard. Do not ever consider yourself free from shortcoming in the worship of Allah, the Mighty and Exalted, and in obedience to Him, for indeed, Allah is not worshipped as He truly deserves to be worshipped (2)."

From this, it becomes clear that the idea that underestimating good deeds and overestimating bad deeds is a form of lying is a misconception. This is because when we place them in comparison to God's greatness, important good deeds truly become of little value, and small bad deeds become significant.

The late Qutb Rawandi, in his book Lubb al-Lubab, narrates that a person asked Amir al-Mu'minin Ali (peace be upon him) about the degrees of God's friends. The Imam (peace be upon him) said: "The lowest of their degrees is that they consider their obedience small and their sin great, and they think that there is no one else in both worlds who is taken to account. So the Bedouin fell unconscious, and when he recovered, he asked: '(If this is their lowest degree), are there higher degrees?' The Imam replied: 'Yes! There are seventy degrees higher than that (1)'."

.....

 * Al-Kafi, Vol. 2, p. 287.

 * Ibid., p. 87.

.....

   From the question and answer, it is understood that the questioner was not an ignorant person, but rather intelligent and talented, and one of the followers of the path of truth, which is why such an answer had such an impact on him.

Then the Imam (peace be upon him), in his twentieth request to God, states: "Complete these successes for me through continuous obedience, adherence to the community, and avoiding innovators and those who employ their invented opinions"; (وَأَكْمِلْ ذَلِكَ لِي بِدَوَامِ الطَّاعَةِ، وَلُزُومِ الْجَمَاعَةِ، وَرَقْضِ أَهْلِ الْبِدَعِ، وَمُسْتَعْمِلِ الرَّأْيِ الْمُخْتَرَع).

In reality, the Imam (peace be upon him) seeks success from God for four important matters in this request. The first is the continuity of obedience to the Lord; if a person possesses all good qualities but does not maintain obedience to the Lord, it will be of no value to them. In other words, the completion of those qualities is, in the first stage, obedience to God's command. In the second stage, it is adherence to the community. "Adherence" means not separating, and "community" refers to Muslims who follow the truth.

In narrations, it is emphasized not to separate from the Muslim community, otherwise, you will fall into the snare of Satan.

.....

 * Mustadrak al-Wasa'il, Vol. 1, p. 133.

.....

   Amir al-Mu'minin (peace be upon him) said in Nahj al-Balagha: "And adhere to the great majority, for the hand of God is with the community. And beware of division, for indeed, the lone individual among people is for Satan, just as the lone sheep among the flock is for the wolf; Always remain with large gatherings (the majority who support the truth), for the hand of God is with the community. Beware of division (separation from the faithful and righteous masses), for isolated individuals are prey for Satan, just as a sheep separated from the flock is prey for the wolf."

Let there be no mistake! "Community" does not always mean the majority, because the Holy Quran has repeatedly stated that sometimes majorities take a deviated path: In verse 103 of Surah Yusuf, we read: "And most of the people, even if you should strive, are not believers"; "And most people, though you might desire it intensely (at certain times), will not be believers." Rather, it refers to a community that is on the path of truth and follows God's command.

As we read in a hadith from the Prophet Muhammad (peace be upon him and his Purified Family), when he was asked: "Who is the community of your nation?" He replied: "Those who are upon the truth, even if they are only ten (1)."

And in another hadith, it is stated: "The community of my nation are the people of truth and those who follow the truth, even if they are few (2)."

And in the third and fourth requests, he states: "Complete the previous attributes by avoiding innovators and those who follow invented opinions."

"Innovation" (bid'ah) refers to beliefs and rulings that are not found in the original texts of Islam, but individuals establish them based on their personal opinions and invite people to them, such as the acts of worship and invocations that some Sufis have devised for themselves, and what some caliphs innovated contrary to the Prophet's (peace be upon him and his Purified Family) tradition, the instances of which are abundant in Islamic history. In reality, all deviant sects are involved in innovation or follow innovators.

.....

 * Bihar al-Anwar, Vol. 2, p. 266.

 * Ibid., p. 265.

.....

   The apparent difference between "rejecting innovators" (رَفْضِ أَهْلِ الْبِدَع) and "those who follow invented opinions" (مُسْتَعْمِلِ الرَّأْيِ الْمُخْتَرَع) is that the former refers to the innovators themselves, and the latter refers to their followers.

It is clear that the previously mentioned noble attributes will only be complete if one neither innovates nor follows innovators.

The lexical meaning of "bid'ah" (بدعت) is to perform any new action, but in Islamic legal terminology, it means to include something as part of Islamic law that is not, or to remove something that is part of Islamic law. This act is forbidden and invalid by the four proofs, and unfortunately, throughout Islamic history, many individuals have innovated in beliefs or legal rulings, and Islamic scholars and savants have stood against them. It is clear that if Islamic law is subjected to innovation, nothing of it will remain over time.

The word "ra'y" (رأی) in Arabic literally means belief in something or acceptance of a ruling or a matter. However, in Islamic legal terminology, "Ahl al-Ra'y" (اصحاب الرأی - people of opinion) refers to those who issue legal rulings (fatwas) in jurisprudential matters based on their own opinion, without a clear text (nass) or narration. This is done through analogy (qiyas) with other legal rulings or through examining the benefits and harms of a matter according to their own belief. The term "Ahl al-Ra'y" is primarily used for the followers of Abu Hanifah, because he was more insistent than others on acting according to his own opinions. The description of "ra'y" as "mukhtara'" (مخترع - invented) in the Imam's (peace be upon him) statement is actually an explanation of it, because "ra'y" refers to fabricated and invented opinions.

In any case, the Imam (peace be upon him) asks God to grant him success so that he never follows innovators, nor recognizes those who alter divine laws based on their own opinions.

The late Kulayni, in his book Al-Kafi, opened a chapter titled "Innovations, Opinion, and Analogies" (البدع والرأى والمقائیس), and in it, he narrated 22 hadiths on this subject from the infallible Imams (peace be upon them). The late Shaykh Hurr al-Amili also included a chapter on the same subject in his Wasail al-Shi'ah, Vol. 11, and narrated seven hadiths in it.

Among them, the late Kulayni, in the second hadith of that chapter, narrates from the Prophet Muhammad (peace be upon him and his Purified Family) that he said: "When innovations appear among my nation, the scholar should reveal his knowledge, and whoever does not do so, upon him is the curse of Allah (1)."

In another hadith narrated by Imam Sadiq (peace be upon him) from the Messenger of God (peace be upon him and his Purified Family), we read: "Every innovation is misguidance, and every misguidance is in the Fire of Hell (2)."

Imam Sadiq (peace be upon him) said regarding relying on opinion and analogy in divine laws: "The Sunnah cannot be established by analogy. Do you not see that a woman (during her menstrual period) makes up her fasts, but does not make up her prayers (even though analogy would suggest that prayer is no less important than fasting)? O Aban! (one of his close companions) If the Prophet's Sunnah were to be proven through analogy, the religion would be erased (1)."

.....

 * Al-Kafi, Vol. 1, p. 54, H. 2.

 * Ibid., H. 12.

.....

   It is even inferred from some narrations that one should stand against the people of innovation, expose them, and disgrace them so that they do not dare to alter the laws of Islam (2).

Why have some groups resorted to innovation, analogy, and their own opinions?

We know that the Prophet Muhammad (peace be upon him and his Purified Family) spent a significant part of his life in battles and struggling against the enemy, and these difficult events allowed him less opportunity to explain rulings, although he did state the principles of Islamic rulings. However, he entrusted the explanation of all rulings to his successors, the infallible Imams (peace be upon them), and in the Hadith of Thaqalayn, he explicitly stated that if you follow them, you will not go astray.

For this reason, the scholars of the school of Ahl al-Bayt (peace be upon them), who derived their rulings from the infallible Imams (peace be upon them), did not fall into innovation, analogy, and personal opinion, because they had sufficient narrations from those great personages in all chapters of jurisprudence.

However, those who abandoned this path found their hands empty of narrations, and on the other hand, they could not leave matters without rulings. Consequently, they were forced to resort to personal opinion, analogy, and ijtihad (independent reasoning) in the sense of consulting their own opinions, and this led to deviation in many rulings.

Ibn Khaldun, in his Muqaddimah, narrates from Abu Hanifah that he believed in only seventeen hadiths (from the Prophet Muhammad, peace be upon him and his family) (3).

The famous Muhaddith, Khatib al-Baghdadi (died 463 AH), under the lengthy biography of Abu Hanifah, narrates from

.....

 * Al-Kafi, Vol. 1, p. 54, H. 15.

 * Wasa'il al-Shi'ah, Vol. 11, p. 508, Kitab al-Amr bi al-Ma'ruf, Bab 39, H. 1.

 * Muqaddimah Ibn Khaldun, Vol. 2.

.....

   The Muhaddith Abd al-Razzaq al-San'ani (died 211 AH) that only about twenty hadiths were narrated from Abu Hanifah (1).

It is clear that anyone whose hands are so empty of hadiths from the Prophet Muhammad (peace be upon him and his family) has no choice but to resort to personal opinion, analogy, and a series of conjectures in order to find Islamic rulings.

Part Eight

 * O God! Bless Muhammad and the Family of Muhammad. And grant me Your most ample provision when my age advances (and weakness and inability overcome me), and Your strongest power when I am distressed!

And do not afflict me with laziness in Your worship, and do not make me blind to Your path, and do not expose me to what contradicts Your love (and what You desire)! Grant me success so that I never draw near to those who have distanced themselves from You, and never distance myself from those who are near to You.

Explanation and Commentary

Prosperity in times of weakness

The Imam (peace be upon him) in this part of the supplication makes seven requests of God, each of which complements the other. In the first and second requests, he states: "O God, Bless Muhammad and the Family of Muhammad, and make Your most abundant provision for me when my age advances (and weakness and inability overcome me), and Your strongest power in me when I am distressed"; 

(اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِهِ، وَاجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَّ (1) إِذَا كَبِرْتُ، وَأَقْوَى قُوَّتِكَ (2) فِيَّ إِذَا نَصِبْتُ). 

The word "nasibtu" (نصبتُ) from the root "nasb" (نَصْب) in such contexts means to become tired and worn out.

It is clear that a person needs help when old and weak so that they do not struggle to earn a dignified livelihood and perform difficult tasks. These two requests, in fact, complement each other.

Of course, these requests contain a message for all believers: to take care of the elderly, the old, and the weak and infirm, and not to abandon those who need help from others.

In our time, a scheme called "retirement" has been enacted to compensate for the problems of elderly people, which is a very good deed in itself. It does not give anything for free to the elderly and retirees; rather, savings are made for them during their working period and given to them during retirement, which is a good measure.

Likewise, something called "disability insurance" has been established to help disabled individuals, and if these schemes are well implemented, many societal problems will be resolved, and in fact, the message of the Imam's (peace be upon him) supplication will be actualized.

Then, in the third, fourth, and fifth requests, he states: "O God!

 * "Ija'al" (اجعل) is a verb that takes two objects. In this case, its first object is "aws'a" (اوسع), and its second object is "alaya" (علی), which is related to an omitted word (ka'inan 'ala - being upon). Other probabilities suggested are not considered valid.

 * "Quwwah" (قوت) is essentially the same as power, and in the Holy Quran, God is described as "Qawi" (Strong) several times. It is not the case that this attribute is exclusive to non-humans, because as we said, "quwwah" has a meaning similar to power, and there is no doubt about God's power.

   Do not afflict me with laziness in Your worship, and do not make me blind to Your path, and do not expose me to what contradicts Your love"; 

(وَلا تَبْتَلِيَنِّي بِالْكَسَلِ عَنْ عِبَادَتِكَ، وَلا الْعَمَى عَنْ سَبِيلِكَ، وَلا بِالتَّعَرُّضِ لِخِلافِ مَحَبَّتِكَ).

The phrase "and do not afflict me" (وَ لا تَبْتَلِيَنِّی) from the root "ibtila'" (ابتلاء) here means to be afflicted or entangled with something. Some have interpreted it here as "to be led astray."

Laziness and Apathy in Worship

We know that sluggishness and laziness in worship are states that occur for ignorant individuals far from the knowledge of worshipping the Lord, and they always see worship as a burden on their shoulders. The Holy Quran has considered it one of the attributes of hypocrites: "Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily"; "Indeed, the hypocrites seek to deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily (1)."

This is while for the people of knowledge, the time of worship is the sweetest of times for them, and they derive a pleasure from their worship that is incomparable to any worldly pleasure. They know what they are saying, what they want, and whom they are facing. For this reason, they await the time of worship, especially their pleasure from rising before dawn and night worship is much greater.

Blindness to the path of the Lord means going astray and not recognizing the path of truth, which occurs due to desires or the whispers of Satan. Our daily supplication in our prayers in Surah Al-Fatihah, repeatedly asking God to guide us to the straight path, refers to this very meaning.

.....

 * An-Nisa, Verse 142.

.....

   And to expose oneself to what contradicts the Lord's love means for a person to embark on a path that is incompatible with God's love, and this is the path of Satan and carnal desires.

In fact, the Imam (peace be upon him) not only seeks freedom from sluggishness in worship but also asks for God's love, a love that is the supreme desire of the knowledgeable, a love that compels a person to obey God's command.

Of course, love in humans is a kind of emotional attachment to a person or thing, and in the case of God, it is not conceivable; rather, God's love refers to His pleasure and His special favor upon His servants.

Finally, in the sixth and seventh requests, he asks God: "Never let me draw near to those who have distanced themselves from You, and never let me distance myself from those who are near to You"; 

(وَلا مُجَامَعَةِ مَنْ تَفَرَّقَ عَنْكَ، وَلا مُفَارَقَةِ مَنِ اجْتَمَعَ إِلَيْكَ).(1)

These two requests also complement each other, because drawing near to those who are close (to God) causes a person to adopt their character and disposition, and distancing oneself from those who are far away prevents their character and disposition from affecting him.

 * In the phrase "man ijta'ma'a ilayka" (مَنِ اجْتَمَعَ إِلَيْكَ), "ijta'ma'a" is transitive with "ila" (إلى), whereas it is usually transitive with "ma'a" (مع). The reason for this is that here "ila" has the meaning of "ma'a."

Part Nine

 * O God, make me resort to You in necessity, and ask You in need, and humble myself to You in poverty.

   And do not try me with seeking help from other than You when I am compelled.

   Nor with submission to the asking of other than You when I am in need.

   Nor with humility before those lesser than You when I am fearful.

   Lest I then deserve Your abandonment, Your withholding, and Your turning away from me, O Most Merciful of the merciful.

 * O God, make what Satan casts into my mind of desires, vain conjectures, and envy a remembrance of Your greatness.

   And a contemplation of Your power.

   And a plotting against Your enemy.

   And whatever my tongue utters of foul language, or idle talk, or defamation of honor, or false testimony, or backbiting a believing absent person, or reviling a present person, and similar things – make it a declaration of praise for You.

   And an abundance of eulogy for You.

   And an immersion in glorifying You.

   And a thankfulness for Your blessings.

   And an acknowledgment of Your benevolence.

   And a counting of Your bounties.

Explanation and Commentary

Seeking from the Self-Sufficient God!

The Imam (peace be upon him) in this part of the supplication has six requests from God. First, he states: "O God! (Now) make my state such that in times of necessity and need, I turn only to You"; 

(أَللَّهُمَّ اجْعَلْنِي أَصُولُ بِكَ عِنْدَ الضَّرُورَةِ).

The word "asulu" (أَصُولُ) is from the root "sawl" (صول) and its verbal noun is "sawlah" (صولة). It originally means to attack or leap towards something, and here it means intense turning towards God in times of great need.

Then he states: "And in times of need, I ask only of You"; (وَأَسْأَلُكَ عِنْدَ الْحَاجَةِ).

This sentence emphasizes the previous one, just as the sentence after it also emphasizes both. He states: "And in times of poverty and distress, I turn only to Your presence"; 

(أَتَضَرَّعُ إِلَيْكَ عِنْدَ الْمَسْكَنَةِ).

It is clear that whatever a person has, it is from God. Therefore, why should a person extend a hand of need towards someone who is needy like themselves?! How much better it is to draw water from the source, from someone who is absolutely self-sufficient and to whom everyone is needy. The phrase "In Your hand is [all] good. Indeed, You are over all things Powerful" 

(بِيَدِكَ الْخَيْرُ إِنَّكَ عَلى كُلِّ شَيْءٍ قَديرٌ)

 in verse 26 of Surah Aal-e-Imran, indicates that all good and benevolence are exclusively in God's hand (the precedence of "biyadika" over "al-khayr," which is called "taqdim ma haqqahu al-ta'khir" in rhetoric, signifies exclusivity).

Then in three other harmonious sentences, he requests from God: "(O God!) Do not afflict me with seeking help from other than You in times of distress, nor with humility in asking from other than You in times of poverty, nor with supplication before those lesser than You in times of fear and terror"; 

(وَ لا تَفْتِنِّي(1) بِالاسْتِعَانَةِ بِغَيْرِكَ إِذَا اضْطُرِرْتُ، وَلَا بالخضوع لسؤالِ غَيْرِكَ إِذَا افْتَقَرْتُ، وَلا بِالتَّضَرُّع إِلَى مَنْ دُونَكَ إِذَا رَهِبْتُ(2)).

There is no doubt that a person encounters hardships in life and needs the help of others. Sometimes it is due to extreme necessity, sometimes due to poverty and distress, and sometimes due to fear, one is forced to supplicate and plead before others.

But since no one but God can truly solve these problems, and even if someone could solve a part of them, humility and asking from anyone other than God is a kind of humiliation and misguidance. Therefore, the Imam (peace be upon him) asks God: "Make it so that when these kinds of problems arise, I turn only to You, and You solve them for me, for humility and submission before You are an honor."

 * The phrase "wa la taftinni" (ولا تفتني) is from the root "futun" (فُتُون) and one of its derivatives is "iftinan" (افتنان). Sometimes it means "to test" and sometimes "to be afflicted," and here the second meaning is intended. Some have interpreted it here as "to be led astray."

 * "Rahibat" (رهبت) is from the root "rahab" (رهب) (on the same pattern as "wahab") and "rahbah" (رهبه), and it originally means fearing with anxiety.

   Then the Imam (peace be upon him) refers to the consequences of the three incorrect requests mentioned above, stating: "(If I do so), I shall then deserve Your abandonment, Your withholding of Your grace and kindness, and Your turning away from me (and the result will be comprehensive deprivation), O Most Merciful of the merciful"; (فَأَسْتَحِقَّ بِذَلِكَ خِذْلانَكَ وَمَنْعَكَ وَإِعْرَاضَكَ، يَا أَرْحَمَ الرَّاحِمِينَ).

It is clear that every wrong action has ugly and ominous consequences. Relying on others besides God in difficulties, considering someone other than Him as the fulfiller of needs, and supplicating before others besides God in hardships are ugly and displeasing matters whose negative consequences the Imam (peace be upon him) has stated here. One cannot expect good results from bad actions.

When God says to His Prophet: "O Prophet, sufficient for you is Allah and for whoever follows you of the believers" (1))" why should a person rely on anyone other than God? And when He says: "Is not Allah sufficient for His Servant?" (2)?"

And when He says: "All good is in Your hand, and You are powerful over everything (3)" in this situation, why should a person go to others and accept the humiliation of humility and asking from others besides God?

Amir al-Mu'minin Ali (peace be upon him) also said about this: "The loss of a need is easier than seeking it from those who are not worthy of it; To miss a need is easier than to seek it from those who are not worthy (4)."

.....

 * Al-Anfal, Verse 64.

 * Az-Zumar, Verse 36.

 * Al Imran, Verse 26.

 * Tasneef Ghurar al-Hikam, H. 10705.

.....

Avoiding Satanic Whispers

In the next sentence, the Imam (peace be upon him) makes three requests to God in response to various satanic whispers: "O God! In exchange for what Satan casts into my mind and heart—of far-fetched desires, vain conjectures, and envy—place the remembrance of Your greatness, contemplation of Your boundless power, and strategizing against Your enemy (Satan)"; (أَللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَالتَّظَنِّي وَالْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَتَفَكَّراً فِي قُدْرَتِكَ وَتَدْبيراً عَلَى عَدُوِّكَ).

The word "ru'a" (روع) (on the pattern of "naw'") means fear and terror, and "ru'a" (on the pattern of "ju'") means heart, soul, and mind. Here it has the latter meaning.

And "tazanni" (تظنّى) means vain conjectures. It was originally "tazannun" (تظنن), where the second "nun" was transformed into "ya'".

In fact, the Imam (peace be upon him) first mentions three negative actions to which Satan invites humanity, and then states three positive counterparts: remembering God's greatness, contemplating His power, and devising strategies against His enemy (Satan). In truth, these three actions are the antidote to those three negative actions: whenever a person remembers the greatness of God, reflects on His power in the universe, and plans to escape Satan, they are freed from desires, vain conjectures, and envy.

In Islamic verses and narrations, emphasis has been placed on thinking and reflecting on God's power and creation, and it has been introduced as a great act of worship, and even the greatest act of worship.

The Holy Quran considers those with understanding (uli al-albab) to be those who remember God's greatness in every situation and reflect on His creation: "Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding * Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], "Our Lord, You did not create this in vain"; "Indeed, in the creation of the heavens and the earth and the alternation of night and day are clear signs for people of understanding * Those who remember God standing, sitting, and on their sides, and contemplate the creation of the heavens and the earth, [saying]: 'Our Lord, You have not created this in vain' (1)."

.....

 * Al Imran, Verses 190 and 191.

.....

   In a hadith from Imam Sadiq (peace be upon him), we read: "An hour of contemplation is better than a night of worship. I said: How does one contemplate? He said: He passes by a ruin or a dwelling and says: Where are your inhabitants? Where are your builders? Why do you not speak? (2)?"

Even more profoundly, in a hadith from the Prophet Muhammad (peace be upon him and his Purified Family), it is stated: "An hour of thought is better than a year of worship; An hour of contemplation (on the signs of God's greatness in the universe) is better than a year of worship (3)."

And even further, in a hadith from the same Prophet, it is narrated that he said: "An hour of contemplation is better than sixty years of worship; An hour of contemplation is better than sixty years of worship (4)."

Of course, these differences relate to the differences in thought and reflection; the deeper and broader the reflection, the greater its value in the sight of God.

.....

 * Al Imran, Verses 190 and 191.

 * Al-Kafi, Vol. 2, p. 54, Chapter on Contemplation, H. 2.

 * Bihar al-Anwar, Vol. 68, p. 326.

 * Mafatih al-Ghayb, p. 302.

.....

   And in another hadith from Imam Sadiq (peace be upon him), we read: "Most of Abu Dharr's worship was contemplation and taking heed (1)."

The word "enemy" (عدو) here refers to Satan, as it was explicitly mentioned at the beginning of this sentence and will follow it. Therefore, the Imam (peace be upon him) asks God for help to be able to devise a strategy against Satan's whispers and drive him away.

In the Holy Quran, Satan is introduced as the enemy of mankind: "Indeed, Satan is an enemy to you; so take him as an enemy" (2)."

It is noteworthy that the Imam (peace be upon him), in continuation of this discourse, mentions six instances of Satan's disgraceful incitations, and in fact, he explains what he had previously stated about Satan's incitations:

"(O God!) Transform whatever Satan wills to flow from my tongue—from insults and abusive language, or idle and vain speech, or defaming people's honor, or bearing false witness, or backbiting an absent believer, or reviling a present (believer), and similar things—into uttering Your praise, and immersing in Your abundant praise, and losing myself in Your glorification, and thanking You for Your blessings, and acknowledging Your benevolence, and enumerating Your bounties"; 

(وَ مَا أَجْرَى عَلَى لِسَانِي مِنْ لَفْظَةِ فُحْشِ أَوْ هُجْرٍ أَوْ شَتْمِ عِرْضِ أَوْ شَهَادَةِ بَاطِلٍ أَوِ اغْتِيَابِ مُؤْمِنٍ غَائِبٍ أَوْ سَبِّ حَاضِرٍ وَمَا أَشْبَهَ ذَلِكَ نُطقاً بِالْحَمْدِ لَكَ، وَإِغْرَاقاً فِي الثَّنَاءِ عَلَيْكَ، وَذَهَاباً فِي تَمْجِيدِكَ، وَشُكراً لِنِعْمَتِكَ، وَاعْتِرَافاً بِإِحْسَانِكَ، وَاحْصَاءً لِمِنَنِكَ).

"Fuhsh" (فحش) originally means any action that exceeds the bounds of moderation and takes on an excessive form. Therefore, it includes all clear abominations and indecencies. The use of the word "fahsha'" (فحشاء) for immoral acts or sins that have a legal punishment is an example of using a general term for some specific instances. Therefore, "fuhsh" also covers all kinds of abusive language.

.....

 * Safinah al-Bihar, Vol. 6, p. 105.

 * Fatir, Verse 6.

.....

   "Hajr" (هجر) on the pattern of "mazd" (مزد) means vulgar words, and "hajr" (هجر) on the pattern of "fajr" (فجر) means delirious talk. It originally means to abandon or separate, and since delirious talk causes separation, it has been called "hajr."

"Shatm" (شتم) here means foul language and insults, and its origin means any unpleasant thing.

"Ird" (عِرْض) means one's honor and reputation, and sometimes one's family honor. "Ightiyab" (اغتياب) also means backbiting.

And "sabb" (سب) originally means insulting, and here it means any kind of slander.

In this section of the supplication, the Imam (peace be upon him) asks God to transform six sins committed by the tongue into six valuable verbal expressions: praise, eulogy, glorification, gratitude, acknowledgment of benevolence, and enumeration of bounties.

And it is interesting that the Imam (peace be upon him) has placed six valuable statements, each of which is an act of worship to God, in opposition to each of those dangerous sins, all of which are considered major sins.

Of course, it is clear that the intention is not for these sins to be committed by a person and for God to transform them into these good deeds. The intention is to grant success so that these good words take the place of those sins.

Here is a point that should not be overlooked: the "tongue" is one of the important organs of a human being, and this tongue cannot remain idle. If it is not engaged in remembering, praising, and thanking the Lord, it may be drawn into the valley of sins and commit acts that lead to human misery and wretchedness. The issue of replacing evil deeds with good deeds is a fundamental principle in life, precisely like the phrase "La ilaha illa Allah" (there is no god but Allah), where when we negate the idols of the polytheists, immediately after it, we affirm the pure essence of the Lord.

Here, the question arises: what is the difference between "fuhsh" (فحش), "hajr" (هجر), "shatm" (شتم), and "sabb" (سب), from all of which the Imam (peace be upon him) seeks refuge? As we said, "fuhsh" means abusive language, "hajr" means idle and vain speech or delirium, "shatm" means insults, especially abusive words concerning family and honor, and "sabb" means slander. Consequently, these are four major sins committed by the tongue. Their meanings are close to each other, but they still differ.

Of course, what is mentioned at the beginning of this section of the supplication, which are the instigations of Satan, actually serves as an introduction for these undesirable words to flow from the tongue.

These six aspects, from which the Imam (peace be upon him) seeks refuge in God and requests Him to remove the whispers of Satan concerning them, have also been severely condemned in Islamic narrations. For example, regarding abusive language, Amir al-Mu'minin narrates from the Messenger of God (peace be upon him and his family) that he said: "Indeed, God has forbidden Paradise to every foul-mouthed, obscene, shameless person who cares not what he says nor what is said to him (1)."

In another hadith from Imam Baqir (peace be upon him), we read: "Indeed, God detests the foul-mouthed and the one who accepts foul language  (2)."

.....

 * Al-Kafi, Vol. 2, p. 323, H. 3.

 * Same source., H. 4.

.....

   In another hadith, we read that one of the companions of Imam Sadiq (peace be upon him) named Sama'ah said: "I went to the Imam (peace be upon him), and he immediately said to me: 'What is this ugly conversation that took place between you and your camel driver? Beware of being abusive, or shouting, or cursing.' I said: 'By God, this camel driver wronged me.' He said: 'If he wronged you, you treated him worse.' Then he added: 'This is not from my deeds, nor do I command my Shias to do it. Seek forgiveness from your Lord and do not repeat it.' Sama'ah said: 'I said: I seek forgiveness and I will not repeat it (1).'"

Regarding "idle talk" (هجر), meaning baseless, vulgar, and irrelevant speech, we read in the Holy Quran, in condemnation and reproach of a group of disbelievers: "While being arrogant towards him [the Prophet], you would stay up at night talking baselessly (2)!"

In a narration from Imam Baqir (peace be upon him), we read that a woman needs wailing during mourning so that her tears flow (and she finds solace): "And it is not proper for her to speak nonsense; And it is not appropriate for her to say baseless and false words (such as protesting against divine decree and saying: O God, what a calamity You have afflicted us with (3)?)."

Regarding "defamation of honor" (شتم عرض) (slander against people's honor and dignity, and ruining their reputation), severe expressions have also been used in narrations. For instance, in a hadith from the Prophet Muhammad (peace be upon him and his Purified Family), we read: "All of a Muslim is inviolable to another Muslim: his blood, his wealth, and his honor; The blood, wealth, and honor of every Muslim are forbidden to another Muslim (1)."

.....

 * Al-Kafi, Vol. 2, p. 326, H. 14.

 * Al-Mu'minun, Verse 67.

 * Al-Kafi, Vol. 1, p. 358, H. 17.

.....

   In this hadith, the blood, wealth, and honor of a Muslim are placed on the same level.

In another hadith from the same Prophet, it is narrated that during the Farewell Pilgrimage, he said: "Behold! Your blood, your wealth, and your honor are forbidden to one another, just as this day is forbidden in this month and in this land (referring to the sacred months and the land of Mecca which has a special sanctity). Behold! Let those present among you convey this to those absent (2)."

False testimony or false witness (both meaning the same) has also been severely condemned in Quranic verses and narrations. The Holy Quran, in Surah Al-Furqan, verse 72, in describing the attributes of God's special servants, says: "And they are those who do not bear false witness."

And in a hadith from the Prophet Muhammad (peace be upon him and his Purified Family), we read that under verse 30 of Surah Al-Hajj: "So avoid the abomination of idols and avoid false statement," he said: "False testimony equals polytheism with God. He repeated this three times (3)," and then he recited the above noble verse as evidence. 

In another hadith from him, it is stated:"Indeed, the most hateful of you to me, and the furthest of you from me and from God in closeness, is the false witness (1)."

.....

 * Majmu'at Warram, Vol. 1, p. 115.

 * Bihar al-Anwar, Vol. 23, p. 166.

 * Jami' Ahadith al-Shi'ah (Burujerdi), Vol. 3, p. 332.

.....

   As for backbiting believers, it needs no explanation or discussion, as extensive discussions about it are found in the Holy Quran and Islamic narrations. Here, we will only quote one narration:

In Islamic verses and narrations, not only is the backbiter severely condemned, but also anyone who hears backbiting and remains silent without defending is also severely condemned: "Whoever protects his brother from backbiting that he hears about him in a gathering, Allah will avert from him a thousand doors of evil in this world and the Hereafter. And if he does not protect him, while being able to do so, he will bear the burden of seventy times the sin of the one who backbit him (2)."

"Reviling the present" (سب حاضر) also refers to slandering and insulting individuals who are present in the gathering.

It is possible for slander to be of a nature that necessitates a legal punishment (حد), such as calling someone "illegitimate" (ولد الزنا), which carries the punishment of qadhf (false accusation of adultery). However, sometimes it only necessitates ta'zir (تعزیر), a discretionary punishment less than a fixed حد, such as calling someone a usurer, or shameless, and similar expressions.

In a hadith from Imam Sadiq (peace be upon him), we read that someone asked him: If a person slanders another, without accusing them of an illicit sexual act (qadhf), does it carry a legal punishment (حد)? The Imam (peace be upon him) replied: "He is to be disciplined (1)." 

Even in some Quranic verses and Islamic narrations, reviling opponents and enemies is forbidden. Amir al-Mu'minin Ali (peace be upon him) says: "Indeed, I dislike for you to be abusers (2)." He said this when he heard some of his companions reviling their enemies in the Battle of Siffin (3).

.....

 * Bihar al-Anwar, Vol. 101, p. 310, H. 4.

 * Ibid., Vol. 72, p. 226, H. 1.

.....

   Even in the Holy Quran, reviling the deities of opponents (idols) is forbidden, because idolaters might reciprocate and revile the Lord of the worlds.

.....

 * Al-Kafi, Vol. 7, p. 243, H. 17.

 * Nahj al-Balagha

.....

The Tenth Part

14.O God! Send your Blessings upon Muhammad and his kin. Do not let me be oppressed, for You can turn away the blow. Do not let me oppress, for You can hold back my hand. Do not let me wander lost, for You can show the path. Do not let me want, for with You is my sustenance. Do not let me swell with pride, for my wealth comes from You.

15. O God! To Your forgiveness I came. To Your pardon I aimed. For Your grace I longed. In Your bounty I put my trust. There is nothing in me that merits Your forgiveness. No deed I have done earns Your pardon. After I have judged myself, there is only Your grace left to me. So Bless Muhammad and his kin, and bestow Your favor upon me.

16. O God! Make my tongue speak guidance. Breathe piety into my soul. Lead me to what is purest. Set me to work on what pleases You most.

17. O God!  Guide me on the best road. Let me die and live by Your faith.

The Meaning

No man should be a victim, nor a tyrant.

The Imam, peace be upon him, asked five things. First, he asked for Blessings upon Muhammad and his kin. Then he said: “Let me not be wronged, for You can stop it. And let me not wrong another, for You can hold me back. And let me not stray, for You can guide me. And let me not be poor, for my bounty is from You. And let me not be arrogant, for my means are from You.”

The word "wujd" means financial means. As it is written: “Lodge them [divorced women] where you dwell, according to your means.” (1)

The five requests are linked. First: "Let me neither be wronged nor do wrong." Both are bad. To do wrong is bad. To suffer wrong is also bad. The Qur'an says: “You do not wrong, and you are not wronged.” (2)

No Tyrant, No Victim

In the commentary on that verse, it is written: “This is about usury, but it is a strong message. Muslims must not do wrong. They must not suffer wrong. If no one suffered wrong, there would be fewer tyrants. If Muslims defended their rights, no one could wrong them. Tell the victim first: ‘Do not accept wrong!’ before telling the oppressor: ‘Do not do wrong!’” (3)

The Qur'an speaks of "intisar," self-defense, a duty for believers. If wronged, they must seek help to end the wrong.

The Imam asked, “God, grant me the grace not to stray, for You can guide me.”

To seek guidance is man's work. But true guidance is God's. Each day in prayer, we say: “Guide us to the straight path.” And truly, without God’s guidance, temptations from within, from devils, and from men are too many. Escape is not possible without God’s grace.

Then, two more requests. To not be poor. And to not become arrogant when rich.

Poverty brings trouble. So does too much wealth.

The Prophet, peace be upon him, said: “Poverty is my pride.” But he meant need for God, not need for men. (1) (We wrote much on this in the first prayer’s commentary, volume two of this book). (2)

Arrogance from wealth is in the Qur'an: “No! Man surely transgresses * when he sees himself self-sufficient.” (3)

Some men, with more wealth, become humble. Others, with a little more, become arrogant. They deny God, His commands, the Day of Judgment. Like the story of Tha’labah ibn Hatib al-Ansari, as it is written: “And among them are those who made a covenant with Allah, saying, ‘If He gives us of His bounty, we will surely give charity and be among the righteous.’ * But when He gave them of His bounty, they hoarded it and turned away in aversion.” (1)

Only God’s Grace

The Imam, peace be upon him, described the failings seven times. He trusted only God’s forgiveness. He humbled himself. The good deeds were nothing in itself. Not enough to save him. Only God’s grace, His pardon, His forgiveness could save him. He said: “ O God! To Your forgiveness I came. To Your pardon I aimed. For Your grace I longed. In Your bounty I put my trust.” (2)

"Wufud" means to go honorably to a great person for help. A group doing this is called a "wafd."

"Tajawuz" means to pass over, or to forgive sins, to overlook faults. Here, it is the second meaning.

This part of the prayer is different. It speaks of salvation only through God’s grace. But with different words.

First, he is like a man going to a great person with a group. All have requests. His is only God’s forgiveness. Then, he is like a man on a journey to a desired place, which is God’s pardon. Then, he is a lover, yearning for God’s grace. In the fourth, God’s favor is his only hope. He comes to God like a devoted lover.

This is like what is in the Abu Hamza prayer: “And what is the measure of our deeds compared to Your blessings? And how can we consider our deeds great compared to Your generosity?” (1)

Then the Imam said: “There is nothing in me that merits Your forgiveness. No deed I have done earns Your pardon. After I have judged myself, there is only Your grace left to me. So Bless Muhammad and his Purified kin, and Bestow Your favor upon me!”

"Afw" means to erase a trace. Often, it means erasing the trace of sin, its natural effects and punishment. But "Maghfira" is only overlooking punishment. They are not the same.

Some say "afw" means to release, not to punish. "Maghfira" means to cover the sin.

So the Imam first asked God to cover his sin. Then to not punish. Then he condemned the self. His only salvation was God’s grace. Finally, he asked for God’s grace and mercy. He followed his usual practice of starting with Blessings on Muhammad and his Purified kin.

Some traditions say that if God’s grace did not cover men, no one would be saved.

Al-Tabarsi said about verse 16 of An'am: The Prophet, peace be upon him, said: “By Him in whose hand is my soul! No one enters Paradise by his deeds.” Some companions asked: “Not even you, Messenger of Allah?” He said: “Not even me, unless Allah covers me with His mercy and grace.” (1)

In this part of the prayer, the Imam asked four things. All are about good words and good deeds. First: “God. Make my tongue speak guidance.”

This means his words should guide others, be acts of commanding good and forbidding evil.

In a tradition, a man asked Imam Baqir, peace be upon him, about the verse: “And whoever saves a life, it is as though he saved all mankind.” The Imam said it meant saving from fire or drowning. The man asked: “What if he guides him from misguidance to guidance?” The Imam said: “That is its greatest interpretation.”

These requests are not about being forced. They are about being given the chance to do good.

Second: “Breathe piety into my soul.”

"Ilham" means to swallow or drink. Then it means God putting thoughts into a person’s heart, making him do good or avoid evil. It is a kind of revelation, but not prophecy. Many good people have felt this in hard times, a sudden thought that saves them or others.

Some poetry, with deep meanings, is like inspiration. The Prophet, peace be upon him, said to Hassan ibn Thabit: “O Hassan! You will always be supported by the Holy Spirit as long as you help us with your tongue.” (1) This refers to such inspiration.

"Ilham taqwa" (inspiration of piety) comes from the Qur'an: “And [by] the soul and [by] Him who fashioned it * and inspired it [with discernment of] its wickedness and its righteousness.” (2)

Piety has levels. One is within man from creation. Others come later from good deeds and obedience to God. Or what is within him becomes real.

Then the Imam said: “God. Lead me to what is purest. Set me to work on what pleases You most.”

There are many ways to guidance and piety. It is best to take the purest way, the way that pleases God most. This is the highest state a man can reach: aiming for guidance and piety, on the best and most pleasing paths.

Not all deeds are equal in virtue or in pleasing God, or in reward.

Al-Tabarsi wrote that when the Prophet, peace be upon him, recited “He has succeeded who purifies it,” he would pause and say: “God. Give my soul its piety. You are its Guardian and Master. And purify it, for You are the best of those who purify it.” (1)

Then the Imam asked two more things: “God. Guide me on the best road. Let me die and live by Your faith.”

"Muthla" is the feminine of "amthal," meaning best. The paths to God are different. Some are good, some better. Grant me the best path.

"Milla" usually means religion. The Qur'an says: “Then follow the religion of Abraham, inclining to truth.” (2) It means this many times in the Qur'an.

So the Imam asked God to let him live and die by the true faith.

"Life" here means worldly life. It is mentioned after death because believers think of death more. Also, the rhyme makes it so. Some say it means life after death, to die by God's faith and be resurrected by it.

The Qur'an speaks of Abraham and Jacob’s advice to their children: “And Abraham instructed his sons [to do the same] and Jacob, [saying], ‘O my sons, indeed Allah has chosen for you this religion, so do not die except as Muslims [in submission to Him].’” (1)

The Eleventh Part

18. O God! Send your Blessings upon Muhammad and his kin. Let me live with moderation. Make me among the righteous. Among the guides of truth. Among Your good servants. Grant me success on the Day of Return. And safety from the ambush.

19.  O God!  Take from my soul what purifies it for Your sake. Leave in my soul what makes it good for me. For my soul is doomed unless You protect it.

20. O God! You are my provision when I grieve. You are my refuge when I am denied. My cry for help is to You when trouble weighs heavy. With You is a substitute for what is lost. And a remedy for what is broken. And a change for what You dislike. So grant me well-being before affliction. And wealth before I ask. And guidance before I go astray. Protect me from the blame of men. Grant me peace on the Day of Return. And bestow upon me excellent guidance.

The Meaning

You are my only refuge.

The Imam, peace be upon him, asked six things. All lead to salvation on the Day of Judgment and safety in this world.

He said: “O God! Send your Blessings upon Muhammad and his kin. Let me live with moderation. Make me among the righteous. Among the guides of truth. Among Your good servants.”

"Iqtisad" means moderation in all things. No excess, no neglect in beliefs, morals, or deeds. Though sometimes it means only money matters, as it is written: “And [they are] those who, when they spend, do not spend excessively or stingily but are ever, between that, justly moderate.” (1)

Ali, peace be upon him, said: “He who is moderate (in economy) will not be poor.” (1)

Sometimes it is about moderate morals, like Luqman’s advice to his son: “And be moderate in your pace.” (2) This could mean walking, or how one lives life.

Sometimes it is about moderate beliefs, like Ali’s famous saying: “We are the middle (and moderate); those who are left behind must join us, and those who are excessive must return to us.” (3)

This prayer covers all good things.

"Sadad" comes from "sadd," meaning strong and firm. The Imam asked God to make him firm on the path of truth. It could also mean the verse: “O you who have believed, fear Allah and speak words of appropriate uprightness.” (4) It means firmness in belief, deed, and word.

The Imam said: “Make me among the righteous and the guides of truth.” This means a man must not only walk the right path himself but also guide others. It is not enough to save oneself from drowning. One must save others.

A poet said:

One pulls his own cloak from the waves,

Another strives to save the drowning.

Then the Imam asked to be among God's good servants. "Salih" means one who is worthy in faith, morals, and deeds. God’s good servants have ranks. The Qur'an calls many prophets "salihin." About Abraham, peace be upon him, it says: “Indeed, in the Hereafter he will be among the righteous.” (1)

The rank of the righteous is so high that the Imam asked to be among them.

The third and fourth requests: “God. Grant me success on the Day of Return. And safety from the ambush.”

"Fawz" means salvation from destruction and reaching one's goal safely. Then it means any victory. The Qur'an says: “And whoever is removed from the Fire and admitted to Paradise has attained [his desire].” (2)

"Mirsad" comes from "rasad," meaning to be ready to watch. "Mirsad" is a place where one ambushes and watches. In Persian, it is "kamingah."

"Fawz ma’ad" means salvation on the Day of Judgment, reaching Paradise. "Salamah al-mirsad" means staying clear of hellfire on that day.

"Mirsad" has many meanings. First, it is hell. The Qur'an says: “Indeed, Hell has been an observance.” (1)

Some say "mirsad" is a bridge over hell, an ambush for evildoers. The righteous pass safely. The wicked fall into hell. This is from a tradition of Imam Sadiq, peace be upon him. (1)

It also means God always watches His servants. He orders all their deeds recorded. As it is written: “Indeed, your Lord is in observance.” (2)

Imam Sadiq, peace be upon him, in interpreting this verse, said: “It is a bridge over the Sirat. No servant with a wrong done (to others) can pass over it.” (2)

The State of the Sirat

And in another tradition, the Prophet, peace be upon him, said: “Then a bridge is placed over hell, thinner than a hair and sharper than a sword. It has three checkpoints. The first is for trust and kinship. The second is for prayer. The third is for the justice of the Lord of the Worlds, there is no god but Him. People are ordered to pass over it. Kinship and trust hold them back. If they pass, prayer holds them back. If they pass that, the end is to the Lord of the Worlds, Glorified and Exalted, and that is His saying: ‘Indeed, your Lord is in observance.’” (1)

When the Imam asked for safety from the "mirsad," he meant to pass safely through all these dangerous checkpoints.

Then he asked: “God. Take from my soul what purifies it for Your sake. Leave in my soul what makes it good for me. For my soul is doomed unless You protect it.” (2)

This is one of the Imam’s most complex phrases. Many have interpreted it. The best interpretation is what you just read. Man is a mix of good and bad traits. If the bad traits are taken from him, and he is purified, and the good traits are strengthened, he finds salvation from destruction.

The Qur'an says: “And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills.”

The temptations of Satan and self-desire are many. Freedom from them is only possible through God’s grace and mercy. We must surrender to God and strive as much as we can. We must ask Him to extend His grace and mercy to us, so we may be saved.

At the beginning of this section, the Imam sought refuge in God from three things: “God. You are my provision when I grieve. You are my refuge when I am denied. My cry for help is to You when trouble weighs heavy.”

"Uddah" means provision, equipment, a reserve for need. "Muntaja'" means refuge, a place of comfort. "Karathat" means severe grief, from difficulties and calamities.

Belief in God’s absolute power means a man knows all problems are solved by God’s mighty hand. Even if others can do something, it is through God’s help. So the Imam, to solve all his problems in times of sorrow, deprivation, and hardship, turns to God’s grace.

In An'am, verse 17, it is written: “And if Allah should touch you with adversity, there is no remover of it except Him; and if He should touch you with good…”

 He sought further, saying: "O Lord! Take from me the ugly traits for the purity of my soul, and leave in me the good traits for its betterment, for my soul perishes unless You preserve it." 

.....

 * Amali, p. 176, h. 3.

.....

This line of prayer, one of the Imam's (A.S.) most complex phrases, has seen many interpretations. The truest, the one read, is that man is a mix of good and bad. If the bad is stripped from him, and he is purified, and the good strengthened for his reform, he finds salvation and escapes perdition.

The Holy Quran, in Surah An-Nur, verse 21, states: "And were it not for the grace of Allah upon you and His mercy, not one of you would ever have been pure; but Allah purifies whom He wills." 

Indeed, the whispers of Satan and the desires of the self are so many that escape is not possible without the grace and mercy of the Lord. One must surrender to God, strive as much as possible, and ask Him for His grace and mercy to be saved.

At the beginning of this section, the Imam (A.S.) sought refuge in God from three things: "O Lord! You are my provision when I am grieved, and my refuge when I am deprived, and my plea is to You when affairs become difficult for me and I am overcome by sorrow." 

The word "Uddah" means provision, equipment, and a reserve for times of need. "Muntaja'" means refuge and a place of comfort. "Karithtu" from the root "karath" (on the measure of hads) means intense sorrow arising from difficult affairs and calamities. 

 * "Aw" here means "illa."

Belief in the Oneness of Actions demands that one see the solution to all problems in the mighty hand of God. Even if others can help, it is through divine aid. For this reason, the Imam (A.S.), for all his problems in these three phrases, concerning the sorrowful hours of life, deprivation, and difficult affairs, turns to the Grace of the Lord. 

In the noble verse 17 of Surah Al-An'am, we read: "And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful." 

This saying of the Imam (A.S.) is like what the Master of Martyrs said on the Day of Ashura when affairs became difficult for him: "O Lord! You are my trust in every sorrow, and You are my hope in every hardship, and You are for me in every matter that befalls me, a trust and a provision. (1) 

Why should the Imam (A.S.) not say such a thing when he sees that the fulfillment of his wish, which is martyrdom in the way of God and exposing the enemies of Islam, is near? 

The Holy Prophet (PBUH&HF) also prayed to God in this manner on the Day of the Battles of Badr and Ahzab. (2) 

.....

 * Irshad Mufid, pp. 447-488.

 * Bihar al-Anwar, vol. 45, p. 4 and vol. 95, p. 129.

.....

Surely, one who holds such a belief will never kneel before any incident, nor will the dust of despair settle upon his face. He sees himself in a secure refuge. 

In the second part of this passage, the Imam (A.S.) requests three more things from God, not as a prayer, but as a declarative statement whose meaning is prayer. He says: "(O Lord!) With You is compensation for what is lost, and righteousness for what is corrupted, and alteration for what You disapprove of." 

In truth, the Imam (A.S.) asks God to compensate for lost good things, rectify what is corrupted, and change what is disliked. In other words, to remove all deficiencies in every aspect. 

Undoubtedly, in human life, there are blessings that are sometimes lost, affairs that become corrupted and ruined, and unpleasant morals and actions that disfigure a person's appearance. In the face of these, one should not despair but should ask God for their transformation, for He is capable of all things and aware of the states of His servants. 

The demonstration of God's power in compensating for what is lost is apparent in individuals like Prophet Ayub (A.S.), who, in a significant divine test, lost all his possessions (crops and sheep) and children, and was afflicted with a very severe and debilitating illness. When the pressures intensified upon him, he made a very polite supplication to God, asking for compensation. He said: "My Lord, indeed adversity has touched me, and You are the most merciful of the merciful." (1) 

Here, God returned to him all that he had lost, and even more, as the Holy Quran says: "So We responded to him and removed what afflicted him of adversity. And We gave him his family and the like thereof with them as mercy from Us and a reminder for the worshippers." (1) 

.....

 * Anbiya, verse 83.

.....

And thus, all illnesses gave way to health, and the lost wealth, crops, and sheep were compensated doubly, and God gave him more and better children than before. Yes, this is how God compensates. 

It is noteworthy that Umm Salama, one of the wives of the Holy Prophet (PBUH&HF), said: I heard the Prophet (PBUH&HF) say: "There is no Muslim who is afflicted with a calamity and says what Allah, the Exalted, has commanded: 'Indeed we belong to Allah, and indeed to Him we will return. O Allah, reward me for my calamity and replace it with something better than it!' except that Allah, the Exalted, will reward him for his calamity and replace it with something better than what he lost." Then Umm Salama added: When my husband Abu Salama (who was a very good man) died (I followed this command of the Lord, but) I said to myself: Who could be better than Abu Salama for me? He was the first to emigrate from Mecca to the Holy Prophet (PBUH&HF) in Medina. But it was not long before God made the Holy Prophet (PBUH&HF) my husband in his place (Abu Salama). (2) 

.....

 * Anbiya, verse 84.

 * Bihar al-Anwar, vol. 79, p. 140.

.....

Then the Imam (A.S.) states: O God! You are able to replace corruptions with what is good. 

The phrase "Bima fasada" encompasses all kinds of ideological, moral, and practical corruptions that can manifest in human life. But one must be vigilant and transform them into goodness and righteousness by seeking divine success. 

This matter requires preliminaries, some of which are mentioned in the Holy Quran: "And those who have believed and done righteous deeds and believed in what has been sent down upon Muhammad—and it is the truth from their Lord—He will remove from them their misdeeds and amend their condition." (1) 

And elsewhere He says: "O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins." (2) 

And in a Hadith from Amir al-Mu'minin Ali (A.S.) we read: "And if, when calamities befell them and blessings departed from them, they sought refuge in Allah, the Exalted, with sincere intentions, and did not weaken or act extravagantly, Allah would rectify all their corruptions for them and restore to them all that was good." (1) 

.....

 * Muhammad, verse 2.

 * Al-Ahzab, verses 70 and 71.

.....

Therefore, praying is good, but the one who prays must also take steps for their prayer to be answered. 

And in the third sentence, he asks for the alteration of what is ugly and displeasing to God. In other words, he seeks from God the success for these alterations, be they ugly words, ugly actions, or ugly and displeasing beliefs and thoughts, which, upon being changed, will bring about a complete transformation in human personality and existence. 

Then, in three other harmonious requests, the Imam (A.S.) states: "(O Lord!) Bestow upon me well-being before affliction, and sufficiency before seeking, and guidance before straying." 

Indeed, these three demands are superior to other demands, because in other demands, various blessings were requested from God, but here, without a request, the granting of blessings is expected. And it is not far from the generous God to bestow various blessings upon His servants without being asked, but it should not be forgotten that there is an account and measure for that too, and until the servant prepares himself for such grace and mercy, he will not receive these blessings, for God is Wise, and the Wise acts according to wisdom. 

.....

 * Bihar al-Anwar vol. 10, p. 102, h. 1.

.....

Calamity and well-being are opposite. Therefore, well-being is not only physical health but includes all forms of health, security, and tranquility. 

The Holy Prophet (PBUH&HF) said: "Two blessings are unappreciated: security and well-being." (1) 

In another tradition from Amir al-Mu'minin (A.S.), we read that he said: "O people! Ask Allah for certainty and desire well-being from Him, for the greatest of blessings is well-being." (2) 

The reason is clear, for according to a narration from the same Imam, all the pleasures of life are found in a state of well-being: "By well-being is the pleasure of life found." (3) 

It is clear that well-being (afiyah) does not only mean physical health but also includes spiritual and moral well-being. 

As the Imam (A.S.) states in Dua 23, when he asks God for afiyah: "And grant me sufficient afiyah... afiyah in this world and the hereafter." This expression has also appeared in several other narrations. 

In another tradition, it is narrated that Imam Sadiq (A.S.), when supplicating to God, would say: "I ask You for pardon, well-being, and continuous well-being in this world and the hereafter. Well-being in this world from calamities and well-being in the hereafter from wretchedness." (4) 

.....

 * Bihar al-Anwar, vol. 78, p. 170, h. 1.

 * Tuhuf al-Uqul, p. 206.

 * Ghurar al-Hikam wa Durar al-Kalam, p. 297.

 * Misbah al-Mutahajjid, vol. 1, p. 64.

.....

But for a person to have their needs met by God before even asking is a matter of great importance, for the joy of such a gift and blessing is far greater, and its indication of God's grace to His servant is more manifest. 

Regarding finding the path before straying, which the Imam (A.S.) requested in the third phrase, its importance is clear. For if a person wanders in misguidance for a long time and is then guided, they will not forget the bitterness of the period of misguidance. But if divine grace guides them to the right path before they stray, it will be very delightful and soul-refreshing. 

In the last three sentences of this passage, the Imam (A.S.) makes three other requests from God, all of which lead to the security of human soul and body. He states: "O God! Protect me from the harm and disadvantage of your servants' criticism, and grant me security on the Day of Resurrection, and bestow upon me excellent guidance." 

The word "ma'arra" is derived from the root "arra" (on the measure of sharr) and also from the root "'ur" (on the measure of hur). It is a masdar mimmi and originally means the disease "jarab," which is a severe skin condition in humans or animals. Then it was applied to any harm, damage, or defect that befalls a person, as the Holy Quran says: "And if there had not been believing men and believing women whom you did not know and you might have trampled them, and there would have been incurred upon you therefrom dishonor without [your] knowledge." (1) 

.....

 * Al-Fath, verse 25.

.....

In any case, the Imam (A.S.) in this sentence asks God that no harm or damage from people befall him. Of course, for someone living in society, this is not absolutely possible, but asking for its minimization is appropriate. This sentence may indicate that he asks God to grant him success in avoiding people's fault-finding (according to the first meaning, the sentence has a passive aspect, and according to the second meaning, it has an active aspect). 

And in the next sentence, he asks for security on the Day of Judgment, for it is widely understood from the verses of the Holy Quran and also from narrations that the Day of Judgment is a very terrifying and horrific day that will plunge all those present in the gathering into deep terror. The Holy Quran says in this regard: "For that Day will be a difficult Day." (1) 

And in another verse we read: "Indeed, we fear from our Lord a Day, frowning and distressful." (2) 

Amir al-Mu'minin Ali (A.S.) says in a hadith: "When people witness the terrors of the Day of Judgment, those who were negligent in this world (and did not perform righteous deeds or were stained with sins) will greatly regret." (3) 

But those who were awake and vigilant will be safe on that day, as the Holy Quran says: "Whoever comes with a good deed will have better than it, and they will be safe from the terror of that Day." (4) 

.....

 * Al-Mudathir, verse 9.

 * Al-Insan, verse 10.

 * Ghurar al-Hikam, p. 455.

 * An-Naml, verse 89.

.....

The phrase "Waamnakhni Husn al-Irshad" could mean, "O God! Guide me in the best way," for sometimes guidance is accompanied by many hardships, and sometimes it happens easily. The Imam (A.S.) asks God to grant him the best form of guidance. 

And it can also mean: O God! Grant me the success to guide the misguided in the best possible way and to prevent evil and ugliness through enjoining good and forbidding evil. Combining both meanings in this short phrase is also permissible. 

Section Twelve

Introduction

 * O Allah, Bless Muhammad and his Family, and by Your kindness avert from me (any evil incident, punishment, or retribution), and nourish me with Your bounty, and rectify me with Your generosity, and cure my ailments with Your grace, and shelter me in Your shade of mercy, and honor me with the garment of Your pleasure. (O God!) When matters become confusing, grant me success to choose the path closest to You, and when deeds become ambiguous (and the correct path becomes unclear), choose the purest path, and when different religions contradict each other, guide me to what is closer to Your pleasure. 

Explanation and Interpretation

Benefiting from God's Grace and Choosing the Best Paths

In this section of the prayer, the Imam (A.S.) asks God for nine crucial things. First, he states: "O Allah, Bless Muhammad and his Family, and ward off from me with Your kindness (any evil incident, punishment, or retribution)." 

The word "idra'" is from the root "dar'" (on the measure of mana') meaning to repel and remove. Of course, unless divine grace encompasses a person, their salvation from the grip of desires, the snares of Satan, and painful events is not possible. 

The Holy Quran states: "Say, 'Who rescues you from the darknesses of the land and sea [when] you call upon Him imploring [aloud] and privately, saying, "If He should save us from this, we will surely be among the thankful?"' Say, 'Allah rescues you from them and from every distress; then you associate others with Him.'" (2) 

Then, in the second request, the Imam (A.S.) states: "O God! Nourish me with Your bounty." 

The word "aghzuni" is from the root "ghiza'" (on the measure of kitab), meaning all things that a person eats or drinks for their physical life. However, here, where the Imam (A.S.) speaks of all blessings, this sentence has a metaphorical meaning, which is to bestow blessings. 

A similar expression is found in a hadith from Imam Hasan Mujtaba (A.S.): "The Messenger of Allah (PBUH&HF) nourished us with the knowledge of Allah, the Blessed and Exalted, and taught us the interpretation of the Quran and the difficult rulings." (1) 

It is clear then that "نعمت" (blessing) here includes both material and spiritual blessings, as we read in verse 20 of Surah Luqman: "And He has showered upon you His blessings, both apparent and hidden." 

In the third request, he seeks his own rectification from God with this expression: "And rectify me with Your generosity." 

Given that the word "aslihni" here is absolute, it includes any kind of rectification, whether in material or spiritual matters, just as we read at the beginning of this very prayer: "O Allah! Do not leave any blameworthy trait in me except that You rectify it." 

It is necessary to reiterate that the Imam (A.S.) does not mean that God should forcibly remove all human flaws, but rather that He should grant him the success to do so. 

In the fourth request, he states: "(O God! Heal my ailments) with Your grace." 

The word "sun'" - as explained in the commentary on the seventh supplication - originally means performing a task with skill and precision... Then this word was used in the sense of kindness and benevolence. 

In this phrase, all physical illnesses and blameworthy traits are considered diseases, and the Imam (A.S.) requests God to cure all of them. 

Then, in the fifth and sixth requests, he states: "(O God!) Shelter me in Your shade of mercy and honor me with the garment of Your pleasure." 

The word "dhara" is derived from the root "dharaw," which, according to Muqayis al-Lughah, has two meanings: one is scattering, as in verse 45 of Surah Al-Kahf: "And present to them the example of the life of this world, [like] water which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds." 

And the other meaning is "covering and sheltering," which is the meaning intended in this statement of the Imam (A.S.). It is less commonly used in this sense in everyday language, with the first meaning being more prevalent. 

It is clear that in the face of burning sun or chilling winds, a person needs shelter, and the Imam (A.S.) asks God to shelter him in His protection during the painful events of life and the violent storms that blow from every direction, for there is no better shelter than God's protection. 

The late Kulayni, in his noble book Al-Kafi, narrates a hadith from Imam Sadiq (A.S.) from the Holy Prophet (PBUH) who said: "Whoever honors his Muslim brother with a kind word and removes a distress from him will continuously remain in the extended shade of Allah's mercy, as long as he continues to do so." (1) 

.....

 * Al-Kafi, vol. 2, p. 206, h. 5.

.....

From this noble hadith, it is understood that being under the shade of God is not achieved merely by prayer; rather, a person must perform righteous deeds to become worthy of this status. 

A Meaningful Hadith

In another meaningful hadith, reported by the late Allamah Majlisi in Bihar al-Anwar, a man from Rayy recounts: "One of Yahya ibn Khalid's officers gained control over us and relentlessly demanded the debts (taxes and tribute) I owed. I feared he would force me out of my comfortable life. I was told that he was a follower of this creed (Ahl al-Bayt, A.S.), but I feared that if I approached him through this route, he might not be so, and matters would worsen for me. I decided to go to the Almighty God and perform Hajj. I went and met my master, Musa ibn Ja'far (A.S.), and presented my situation to him. The Imam sent me to him with a letter that read: 'In the Name of Allah, the Most Gracious, the Most Merciful. Know that Allah has a shade beneath His Throne, and no one dwells in it except one who has done a kindness to his brother, or relieved a distress from him, or brought joy to his heart. And this (the bearer of the letter) is your brother. And peace be upon you.'" 

I returned from Hajj to my city and went to that officer at night. I said: "I am a messenger from Imam Kadhim (A.S.)." When he heard this, he came towards me barefoot, opened the door, kissed me, embraced me, and every time he asked me: "Did you see the Imam (A.S.)?" he would kiss my forehead. When I informed him of the Imam's well-being, he rejoiced and thanked God. Then he brought me into his house and seated me at the head of the gathering, and he himself sat opposite me. I gave him the Imam's letter. He stood up in respect for the letter, kissed it, and read it. Then he brought his wealth and clothes and divided dinar by dinar, dirham by dirham, and garment by garment between me and himself. What could not be divided, he gave me its value. He kept asking: "Brother, have I made you happy?" And I would say: "Yes, by God, you have made me very happy!" 

Then he requested the form on which the tax was written, and he removed what was in my name and gave me the paper indicating that I was free of debt. I bade him farewell and left, and I said to myself: "I cannot repay this man's kindness except by going to Mecca next year to pray for him and meet the Imam (A.S.) and recount his deed." I did this, and when I explained these matters to my master, Imam Musa ibn Ja'far (A.S.), signs of joy gleamed on his face. I said: "My master! Did this man make you happy?" He said: "Yes, he made me happy, he made Amir al-Mu'minin (A.S.) happy, by God, he made my grandfather, the Messenger of Allah (PBUH&HF), happy, and he pleased God." (1) 

.....

 * Bihar al-Anwar, vol. 48, p. 174, h. 16.

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The word "jalilani" is from the root "tajlil," meaning to cover with grandeur, and sometimes it means absolute covering. Therefore, the phrase "jalilani ridaka" means: "Cover me with the adornment of Your satisfaction." And just as clothing covers the whole body, it is asked of God that His satisfaction encompasses the entire human being. This is a lofty status that is addressed to the tranquil soul in verses 27 and 28 of Surah al-Fajr: "O tranquil soul! Return to your Lord, well-pleased and pleasing [to Him]." 

And for attaining God's pleasure, clear instructions are found in narrations: "And know that no one among God's creation attains His pleasure except through obedience to Him, and obedience to His Messenger (peace be upon him and his Purified Family), and obedience to the guardians of His command from the Household of Muhammad (peace be on them)." (1) 

Then the Imam (A.S.), in the final part of this section, makes three harmonious requests from God: "O Allah! Grant me success that when matters become obscure to me, I choose the most guided of them, and when actions become similar (and the correct path becomes unclear), I choose the purest of them, and when religions contradict each other, I accept what is most pleasing to You." 

The word "ishtakalat" is from the root "ishtikal," meaning to be similar in form, which causes confusion with each other. Similarly, the word "tashabahat" is from the root "tashabuh," meaning to resemble each other, and the word "tanaqadat" is from the root "tanaqud," used when two things contradict each other, and naturally, they become confused. 

In all these cases, the Imam (A.S.) asks God to show him the right path and to make clear what is purest and most pleasing to Him, so that he does not go astray or act against God's will. This is what we repeat every day in our prayers in Surah Al-Fatiha, asking God for the straight path: "Guide us to the straight path." 

Amir al-Mu'minin Ali (A.S.) also referred to this in Nahj al-Balagha, sermon 50, saying: "Indeed, the beginning of the occurrence of tribulations are desires that are followed, and innovations that are introduced, in which the Book of Allah is opposed, and men follow other men, not according to the religion of Allah. If falsehood were pure from the mixture of truth, it would not be hidden from those who seek it; and if truth were pure from the confusion of falsehood, the tongues of the obstinate would be cut off from it. But a portion of this is taken, and a portion of that, and they are mixed! Then it is that Satan gains control over his followers, and only those who are destined for good by Allah are saved." 

And in Sermon 38, he also says: "And doubt (shubahah) is only called doubt because it resembles the truth: but as for the friends of Allah, their light in it is certainty, and their guide is the path of guidance." 

Here a question arises: Why does the Imam (A.S.) say: "When religions contradict each other, I will accept what is most pleasing to You," implying that non-Islamic religions are also pleasing to God, so that we might say Islam is more pleasing to Him? 

The answer is that every heavenly religion contains truths that are shared with Islam, even if that religion has been abrogated. Therefore, even in those religions, there are matters that are pleasing to God, although in Islam, those matters are presented in a more complete and comprehensive form, free from deviations. 

Section Thirteen

Introduction

 * O God! Bless Muhammad and his Family, and place upon my head the crown of sufficiency and competence, and grant me good guardianship (both Your guardianship and aid over me, and my guardianship over others), and bestow upon me truthful guidance. Do not tempt or mislead me with abundant wealth and fortune, and grant me excellent tranquility (in life). Do not make my life full of severe hardship, and do not reject my prayer, for I do not ascribe any opponent to You, nor do I call upon any peer with You. 

Explanation and Interpretation

Seeking a Respectable Life with Tranquility

In this section of the prayer, the Imam (A.S.) makes seven requests to God. In the first three requests, he states: "O God! Bless Muhammad and his family, and crown me with sufficiency and competence, and grant me good guardianship (both Your guardianship and aid over me, and my guardianship over others), and bestow upon me truthful guidance." (1) 

The use of "crown" is a metaphor for the importance and honor that usually accompanies a crown, and "sufficiency" refers to either being self-sufficient from people or being competent to perform necessary tasks. It is obvious that one who possesses these has great honor, which is consistent with the metaphor of a crown. 

This meaning is also alluded to in Islamic narrations, including one in which the Prophet (PBUH&HF) supplicates to God: "O Allah! Provide Muhammad and the Family of Muhammad and whoever loves Muhammad and the Family of Muhammad with chastity and sufficiency, and provide whoever hates Muhammad and the Family of Muhammad with abundant wealth and children." (2) 

We know that wealth, fortune, and children are beneficial only when they are sufficient, not beyond that, because when they are excessive, their maintenance becomes difficult, and they lead a person to worldliness. 

 * "Sidq" sometimes means truthfulness, and sometimes it has a broader meaning, which is any action that is sincere and complete, such as sincere friendship and sincere respect and honor.

.....

 * Al-Kafi, vol. 2, p. 140, h. 3.

.....

In a hadith from Imam Zain al-Abidin (A.S.), we read: The Holy Prophet (PBUH&HF) came upon a camel herder in the desert who was grazing his camels. He asked him for some water (or milk). The man, who wanted to evade, said: "What is in the udders of these camels is the tribe's breakfast, and what is in the vessels is the tribe's dinner!" The Prophet (PBUH&HF) supplicated: "O God! Increase his wealth and children!" He passed by there and came upon a shepherd and made the same request to him. The shepherd milked what was in the udders of the sheep, and poured what he had in the vessel into it, and (with joy) sent it to the Messenger of Allah (PBUH&HF), and added a sheep as a gift, and said: "This is what we have readily available, and if you wish, I can add more?!" The Prophet (PBUH) prayed for him: "O God! Grant him sufficiency!" 

Some companions said: "O Messenger of God! You made a supplication for the one who rejected you and was stingy, which all of us desire, but for the one who generously met your need, you made a supplication that all of us dislike!" The Prophet (PBUH&HF) replied with this very meaningful sentence: "Indeed, a small amount that suffices for a person's life is better than a large amount that distracts a person from God. O God! Provide Muhammad and the Family of Muhammad with sufficiency!" (1) 

The word "sumani" could be from the root "sawm" (on the measure of qawm), meaning to seek and desire, just as a "sa'imah" (grazing animal) is called so because it grazes in the desert to find and seek fodder. Therefore, the meaning of the sentence would be: "O God! Grant me good guardianship and help!" (p. 163)

It is also possible that it is derived from the root "wasam" (on the measure of asl), meaning to mark, in which case the Imam (A.S.) is asking God to place the mark of good guardianship on him, both His guardianship and support over him, and his guardianship over others (the second meaning is more appropriate). .....

 * Al-Kafi, vol. 2, p. 141, h. 4.

.....

The term "walayah" here has a broad meaning that includes both support and assistance (God's assistance to humans and humans' assistance to others), as well as friendship and love, and also the ability and capability to perform the tasks that one has undertaken, or in other words, good management. 

And "Sidq al-hidayah" means sincere guidance, whether it is guidance that God bestows upon us or guidance that we offer to others. The Imam's (A.S.) request is that both be sincere. 

Some commentators of the Sahifa have interpreted "sincere guidance" as "reaching the goal," for we know that guidance is of two kinds: one is showing the way, and the second is taking another's hand and leading them to the destination, which is the most complete type of guidance. 

Then the Imam (A.S.) in two other harmonious requests states: "(O God!) Do not try me with abundant wealth and fortune, and grant me excellent tranquility (in life)." (1, 2) 

The word "la taftinni" is from the root "fitnah," which in many cases means testing, and in some cases means straying from the right path. In the above phrase, the second meaning is intended. 

The word "amnakhni" is from the root "manh" (on the measure of sath), which, according to Misbah al-Munir, originally means for a person to put their sheep at the disposal of another to drink its milk and then return the sheep. This word then came to be applied to any kind of giving. 

 * This word is correct both with a fatha on the nun and with a kasra on the nun; because its imperfect verb is "yamnahu" (on the measure of yanfa') and "yamnihu" (on the measure of yadribu).

 * "Da'ah" is originally from the root "wada'," whose "waw" has been deleted, and the final "ta'" has taken its place.

There is no doubt that wealth and power often lead to arrogance and heedlessness, and then to straying, as the Holy Quran says: "No! Indeed, man transgresses. Because he sees himself self-sufficient." (1) 

The Holy Quran, in the story of Qarun, the famous wealthy man of Bani Israel, extensively explains this meaning at the end of Surah Al-Qasas. (2) 

Amir al-Mu'minin Ali (A.S.) also said: "Wealth is the material of desires." (3) 

Therefore, it is appropriate for the Imam (A.S.) to ask God not to let him stray when he has abundant sustenance. 

"Husn al-Da'ah" means comfort, tranquility, and peace of mind, which are among God's most important blessings and have many benefits, as we read in a hadith from Imam Sadiq (A.S.): "Five qualities, whoever loses one of them, his life will remain deficient, his intellect will decline, and his heart will be constantly occupied. The first is bodily health, the second is security, the third is abundance in sustenance, the fourth is a compatible companion. I asked: What is a compatible companion? He said: A righteous wife, a righteous child, and a righteous associate. And the fifth, which encompasses all these qualities, is peace and tranquility of soul and mind." (1) 

It might be asked: "Da'ah" (tranquility) is always good, so why did the Imam (A.S.) say: "Husn al-Da'ah" (excellent tranquility)? The answer is that tranquility has levels, and the Imam (A.S.) asks God for the highest level of tranquility. 

.....

 * Al-Alaq, verses 6 and 7.

 * Al-Qasas, verses 76-82.

 * Nahj al-Balagha, Wisdom 58.

.....

Finally, in the sixth and seventh requests, the Imam (A.S.) states: "O God, do not make my life full of severe hardship, and do not reject my prayer, for I do not ascribe any opponent to You, nor do I call upon any peer with You." (2) 

The word "Aish" means life and existence, and it differs from the meaning of enjoyment and revelry used in Persian. 

The word "kadd" means hardship (accompanied by suffering and toil) and perseverance in doing something. 

Therefore, the meaning of the sentence is that the Imam (A.S.) asks God that his life not be accompanied by hardship and toil, the same hardship and toil that takes away a person's tranquility and even the state of worship, for those who are afflicted with a difficult life forget everything. 

.....

 * Bihar al-Anwar, vol. 71, p. 186.

 * The well-known commentator, the late Sayyid Ali Khan, who attaches great importance to literary matters, strongly insists that the expression "kaddan kaddan" is not for emphasis, but rather means hardship after hardship, and continuous suffering and toil. Then, he has difficulty explaining the factor that governs the second "kadd," saying: both "kadd" words are like a single word and have one governing factor, which is the phrase "wa la taj'al."

.....

In a narration, Mu'awiyah ibn Ammar, one of the special companions of Imam Sadiq (A.S.), says: "I asked Abu Abdillah (A.S.) to teach me a supplication for sustenance, and he taught me a supplication more effective for drawing sustenance than any I had seen. He said: Say: 'O Allah! Grant me from Your vast, lawful, and good bounty, abundant, lawful, and good sustenance, sufficient for this world and the hereafter, flowing continuously, pleasant and agreeable, without toil or obligation from anyone.'" (1) 

It is noteworthy that the Imam (A.S.) in the three sentences "And do not try me with abundance, and grant me excellent ease, and do not make my life arduous," first seeks refuge in God from misleading abundant sustenance, and at the end from a life of hardship, and in the middle sentence, he asks for a life accompanied by tranquility and peace of mind. 

In Islamic narrations, several causes are mentioned for the increase of lawful sustenance, including giving charity in the way of God, as Amir al-Mu'minin (A.S.) says: "Bring down sustenance with charity." (2) Another factor is observing trustworthiness, as the Imam (A.S.) says in another sentence: "The practice of trustworthiness increases sustenance." (3) And having good manners (especially in dealings), as the Imam (A.S.) says in another hadith: "In the expansiveness of manners are the treasures of sustenance." (4) 

.....

 * Al-Kafi, vol. 2, p. 550.

 * Nahj al-Balagha, Wisdom 137.

 * Bihar al-Anwar, vol. 72, p. 172, h. 8.

 * Al-Kafi, vol. 8, p. 23.

.....

Then the Imam (A.S.) in the next sentence asks God not to reject his prayers. 

It is evident that a person must eliminate the factors that cause prayers to be rejected before making such a request. 

In Islamic narrations, several factors are mentioned for the rejection of prayer, among them: a person abandoning effort and striving and merely relying on prayer to attract sustenance, or not taking the necessary precautions to avoid problems and then praying that no problem arises; also, sins are important obstacles to the acceptance of prayer. In a hadith from Imam Baqir (A.S.), we read: "Indeed, a servant asks Allah for a need, and it is destined to be fulfilled soon or with delay. But then the servant commits a sin, and Allah, the Blessed and Exalted, says to the angel: 'Do not fulfill his need and deprive him of it, for he has exposed himself to My wrath and deserved deprivation from Me.'" (1) 

Some narrations indicate that if a sinner repents of his sin, his prayer will be answered. (2) 

Consuming unlawful and impure food is also an impediment to the acceptance of prayer. (3) 

It is noteworthy that the Imam (A.S.), in continuation of his request, points to one of the important impediments to the acceptance of prayer: (Do not reject my prayer) because I do not ascribe any opponent to You, nor do I call upon any partner or equal with You (in other words: my monotheism is pure monotheism). From this expression, it is understood that pure monotheism is one of the factors for the acceptance of prayer. 

.....

 * Al-Kafi, vol. 2, p. 271, h. 14.

 * Ihtijaj Tabarsi, vol. 2, p. 343.

 * Bihar al-Anwar, vol. 90, p. 373.

.....

The word "ḍid" - according to lexicographers - sometimes means "like" or "similar," and sometimes means "opposite," although its usage in the second meaning is more common, and in the Imam's (A.S.) speech here, this meaning is intended, because "like" or "similar" appears in the next sentence. 

In the Holy Quran, the non-existence of an "opposite" for God is also mentioned; verse 91 of Surah Al-Mu'minun: "Allah has not taken any son, nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others. Exalted is Allah above what they describe." 

Also, in several verses, the term "nadd" (equal) and "shabih" (similar) are used, for example, in verse 22 of Surah Al-Baqarah: "So do not set up equals to Allah while you know [that He alone is God]." 

Section Fourteen

Introduction

 * O Allah! Bless Muhammad and his Family, and prevent me from extravagance in wealth, and preserve my sustenance from perishing, and increase my possessions through Your blessing (from Yourself), and guide me to the right path in spending it for good and for the needy! 

Explanation and Interpretation

Avoiding Extravagance and Seeking Blessings

In this section of the prayer, the Imam (A.S.) makes four interrelated requests to God concerning financial matters, provisions, and sustenance. First, he states: "O God! Bless Muhammad and his Family, and prevent me from extravagance in wealth." 

One of the most important issues that keeps a person from good deeds and sometimes leads to ruin is extravagance. Extravagance means exceeding the necessary and reasonable limits in spending wealth. 

Of course, extravagance is also used in contexts other than wealth, as stated in the noble verse 33 of Surah Al-Isra: "And whoever is killed unjustly – We have given his heir authority, but let him not exceed in [the act of] killing." 

This term is even used in reference to the people of Lot (A.S.), where it states: "Do you approach men with lust instead of women? Rather, you are a transgressing people (who, instead of satisfying sexual desire through marriage, approach...)." 

The Lot's people, too, they strayed. "You lust after men instead of women. You are a people given to excess." (1)

This word, excess (israf), often walks with waste (tabdhir). Sometimes they mean the same, but often they do not. Excess is going too far. Waste is throwing away. If you make many dishes for one guest, that is excess, even if all is eaten. But if you make too much and throw it away, that is waste.

The Prophet, peace be upon him and his Purified Family, forbade it, even in ablution water. He told a man washing for prayer, "Do not be excessive." The man asked, "Even in ablution, Messenger of God?" The Prophet said, "Excess is in all things."

 (2) 

The Quran speaks against it often. 

Ali, the Commander of the Faithful, said, "Woe to the excessive one! How far he is from mending his soul and keeping his wealth!" (1)

In Nahj al-Balaghah, Ali wrote to Ziyad: "Leave excess and be moderate. Think of tomorrow today. Hold to your wealth only what you need. Send forth the rest for the day of your need (in the afterlife)." 

Imam Sadiq said, "Excess is in three things: wearing your good clothes inside, throwing date pits carelessly right and left, and pouring out leftover water. And he said, there is no excess in food (that which is eaten for health and strength)." (2)

So the Imam, peace be upon him, prayed, "My God, protect my sustenance from ruin." This means, God, give me the wisdom to manage my livelihood. Sometimes ruin comes from outside, like drought or pests. Often, it comes from our sins, from avarice, from not giving, from ingratitude. (1) 

Other times, it is our fault. We fail to care for our fields. 

The Quran says, "Had the people of the towns believed and been righteous, We would have opened for them blessings from the heavens and the earth. But they denied, so We seized them for what they earned." (1) 

And again, "God sets forth a parable: a town secure and at ease, its provision coming to it abundantly from every place. But it disbelieved in the favors of God, so God made it taste the garment of hunger and fear for what they used to do." (2) 

We must not neglect new ways to save our sustenance.

Imam Baqir, peace be upon him said, "A servant may commit a sin, and his sustenance is withheld from him because of it." (3)

 But he also said, "Zakat increases sustenance." (1) 

Many traditions speak of good deeds bringing more sustenance, and bad deeds bringing less. 

Ibn Abbas was asked if sin could cut off sustenance. He swore, "By Him besides whom there is no god, this is clearer in the Book of God than the shining sun!" He spoke of the Companions of the Garden, who were rich but begrudged the poor, and God burned their garden. (This is in Surah Al-Qalam, verses 17-33). (2)

The Imam, peace be upon him then prayed, "My God, increase my possessions through Your blessing." 

Malakah here means possessions. The Imam seeks God's blessing for his provision. (3) 

Blessing, barakah, comes from barak, the chest of a camel. When a camel rests, its chest touches the ground. It means stability and permanence. A pool is a birka because its water is still. A blessed thing is mubarak because its goodness remains. Some say it also means increase, whether tangible or spiritual. A blessed grace grows and endures.

Blessing is a truth seen in life. Some graces last long and benefit man. Some men are a source of blessing.

The Quran says faith and righteousness are sources of blessing. (Surah Al-A'raf, 96): 

"If the people of the towns had believed and been righteous, We would have opened to them blessings from the sky and the earth." 

Ali, peace be upon him told Kumayl ibn Ziyad, "O Kumayl! Blessing is in the wealth of him who pays Zakat, shares with believers, and maintains ties with kin." (1) 

He also said, "By justice, blessings are multiplied." (2) 

And the opposite: "When betrayals appear, blessings are removed." (3)

 Blessing is so vital, we greet with "Peace, mercy, and blessings of God be upon you."

Finally, the Imam, peace be upon him prayed, "My God, guide me to the path of righteousness in what I spend." Asib means to reach the goal, to follow the right path. A man may spend much, but it is not always well spent. The Imam asks God that all his spending be right and useful. Infaq means to take money from one's possession. Nafaqah is giving and living expenses. 

The Quran speaks much of spending in God's way. Anything useful to people can be spent.

Spending: A Universal Law

Look at creation. The sun gives its weight in light and heat. The earth yields its fruits to man and beast. Seas evaporate, bringing rain to dry lands. Animals share their milk. Bees, their honey. In our own bodies, the heart pumps blood to all parts. Lungs bring oxygen to all cells. This is a universal law. Can man stand outside it? No.

Spending is not just money. 

"And from what We have provided them, they spend." (1) 

Grace is not just money. Honor and standing are great graces. They can solve problems. Physical ability, social influence, all are God's graces. If our body parts did not spend, they would die. The human community is the same.

The Prophet, peace be upon him and  his Purified Family said, "The earth of resurrection is fire, save the shade of the believer, for his charity will shade him." (1) 

Ali said, "Your need to spend (for material and spiritual life) is greater than your need to gather wealth." (2)

 

The Imams, peace be on them said: Spend even in hardship, and your provision will increase. 

In Nahj al-Balaghah, Ali, peace be upon him said, "When you are poor, trade with God through charity." 

The Prophet, peace be upon him and his Purified Family said, "Bring down provision from God through charity." (3) 

Imam Sadiq, peace be upon him said, "Cursed, cursed is he whom God has given wealth, but he spends nothing of it." (4)

Spending, like all good deeds, must be right. So the Imam, peace be upon him prays, "My God, guide me to the path of righteousness in what I spend."

Seeking Easy Sustenance for More Devotion

The Imam, peace be upon him, makes two requests here. He says, "My God, send blessings upon Muhammad and his Family, and relieve me of the burdens of earning, and provide for me from where I do not expect, so that I am not distracted from Your worship by seeking, and do not bear the heavy burden of earning's consequences." (1)

Ma'unah means expense or hardship. Here, it is the toil a man bears. In law, it is expenses. So they say, a man takes his year's expenses from his income; what remains has khums. Ihtisab means accounting or being accounted for. Isr means restraint or heavy burden.

A question arises: Islamic traditions encourage striving for livelihood and economic progress. One who sits at home and asks for sustenance from God, his prayer is not answered. How does this fit with the Imam's prayer? We say: The Imam means that the hardships of earning should not be so great as to leave no time for worship. "So that I am not distracted from Your worship by seeking" confirms this. It means not to be like those who seek wealth day and night, neglecting their devotions.

The Quran says, "Men whom neither commerce nor sale distracts from the remembrance of God and the establishment of prayer and the giving of zakat. They fear a Day when hearts and eyes will be overturned." (1) 

Ali, peace be upon him entered the market of Basra and saw people buying and selling. He wept and said, "O servants of the world and its workers! When you swear by day for your business, and sleep at night in your beds, and in between neglect the afterlife, then when will you gather provisions and reflect on the resurrection?" (2)

The Imams, peace be upon them themselves strove for their sustenance and others'. The goal is economic activity that does not hinder worship, prayer, and preparing for the afterlife.

The Imam, peace be upon him then makes two more requests, completing the previous ones: 

"My God, by Your power, grant me what I seek, and by Your might, protect me from what I fear." 

Atlib means to fulfill a request. Ajirni means to help, save, protect. The Imam, peace be upon him asks God for what he seeks by His power, and protection from what he fears by His might.

Wealth for Honor, Away from Flattery

The Imam, peace be upon him prays, "My God, send blessings upon Muhammad and his Family, and preserve my honor through abundance and prosperity, and do not debase my status through poverty and need." (1)

Wajh means face, then honor. Yasar is wealth. La tabtadhil comes from badhl, meaning to give or to wear out. Here, it means to debase. Jah is social standing. Some say it is from wajh. Iqtar means scarcity, hence poverty.

When a man has enough, his honor is kept. If poverty touches him, his standing is harmed. Similar phrases are in Nahj al-Balaghah (Sermon 225). Believers should strive for material independence, for poverty brings humiliation. 

Ali told his son, peace be upon them, "O my son! The poor man is despised; his words are not heard, and his status is not recognized. Even if the poor man is truthful, they call him a liar. And if he is an ascetic, they call him ignorant." (1)

Poverty also leads to sins. The Prophet , peace be upon him and his Purified Family, said, "Poverty almost leads to disbelief." (2) 

The wealth the Imam seeks is moderate, enough for needs, not wealth that leads to arrogance or corruption.

The Imam, peace be upon him then states the result of poverty: 

"As a result, I will be forced to seek sustenance from those who are dependent on Your sustenance, and (sometimes) ask for gifts and generosity from the worst of Your creatures." 

These two sentences are consequences of the preceding ones. A poor man will seek help from anyone, even the worst people. This is the worst fate poverty brings.

Many traditions condemn asking from others. Imam Sadiq, peace be upon him said, "May God have mercy on a servant who is chaste and restrains himself from asking, for it hastens humiliation in this world, and people will not make him self-sufficient in anything." (1) 

He recited a verse: "When I resolved to despair (of people), I found it to be wealth, when my soul knew it, and greed is poverty."

"Worst of Your creatures" means that people help each other. Needing good people is part of social life. But asking from bad people is humiliating. 

Imam Sajjad, peace be upon him when someone prayed, "My God, make me independent of Your creation," said, "Not so. People need each other. Rather, say: My God, make me independent of the worst of Your creation." (2)

Then the Imam, peace be upon him states the result of asking: "Consequently, I will be afflicted with praising and flattering whoever gives me, and blaming and denouncing whoever withholds from me, while You, apart from them, are the Giver and the Withholder." (1)

 

When a man needs others and benefits from them, he flatters them, which is a moral failing. If they refuse him, he curses them, another failing. Asking from others leads to moral failings.

The Imam, peace be upon him links these six sentences as cause and effect with "fa" (so). This precision is notable. "While You, apart from them, are the Giver and the Withholder" expresses Tawhid al-Af'al (Oneness of Actions), meaning all blessings and actions are truly from God.

Imam Sadiq, peace be upon him said that a companion of the Prophet, peace be upon him and his Purified Family became poor. His wife told him to ask the Prophet, peace be upon him and his Purified Family. When the Prophet, peace be upon him and his Purified Family saw him, he said, "Whoever asks us, we give him. And whoever seeks independence, God makes him independent." The man thought the Prophet, peace be upon him and his Purified Family meant him. He told his wife. She said, "The Prophet, peace be upon him and his Purified Family is human, let him know your situation." He went again. The Prophet, peace be upon him and his Purified Family repeated the same words. This happened three times. The man understood. He borrowed an axe, cut firewood, and sold it for half a madd of flour. He continued, bought his own axe, then two camels and a servant, becoming wealthy. He returned to the Prophet, peace be upon him and his Purified Family, told his story, and the Prophet, peace be upon him and his Purified Family repeated, "I told you, whoever asks us, we give him, and whoever seeks independence, God makes him independent." (1)

Piety with Moderation

The Imam, peace be upon him, in this section of the prayer, makes four intertwined requests. He asks God for: "Health in worship, and leisure in asceticism, and knowledge in practice, and piety with moderation." (1)

Health of body and soul is vital for worship. Without it, worship is hard, and intention may be weak. Thus, the Imam asks for health first among five crucial things on Thursday.

Faraghah, leisure, is the soul and body being free from worldly aims. This is the second thing the Imam, peace be upon him asks for. The purpose of this leisure is zuhd (asceticism). 

Sometimes, leisure leads to desires. As the poem says: "Youth, leisure, and wealth are a corruption for man, what a corruption!" 

A similar idea is in Sahifah Sajjadiyyah, Prayer 11: "If You destine for us leisure from work, make it a safe leisure, in which no consequence overtakes us, and no weariness afflicts us."

Third, the Imam, peace be upon him asks for "knowledge coupled with action." Knowledge is of two kinds: for belief, and for action (like religious duties). Knowledge without action is useless. Action without knowledge is futile.

The Quran says, "O you who have believed, why do you say what you do not do? Great is hatred in the sight of God that you say what you do not do." (1) 

And, "Do you enjoin righteousness upon people and forget yourselves while you recite the Scripture? Then will you not reason?" (2) 

The Prophet, peace be upon him and his Purified Family, prayed, "My God, I seek refuge in You from knowledge that does not benefit (and does not lead to action)." (3)

Ali, peace be upon him, said, "Knowledge is coupled with action: whoever truly knows, acts. Knowledge calls to action: if it answers and comes, knowledge remains; otherwise, it departs." (4) 

This means if knowledge is without action, God takes the blessing of knowledge from the heedless scholar. The Prophet, peace be upon him and his Purified Family said, "Every knowledge will be a burden upon its possessor on the Day of Judgment, except for one who acted upon it." (5)

Knowledge without action has ill effects; it does not touch hearts. Imam Sadiq, peace be upon him, said, "When a scholar does not act upon his knowledge, his admonition slips from hearts as rain slips from a smooth rock." (1) 

Just as knowledge without action is a burden, action without knowledge is error. Ali, peace be upon him, said, "Action without knowledge is error."

 (2) 

Allamah Majlisi mentions twelve traditions on the harms of action without knowledge. (3) 

Imam Sadiq, peace be upon him, said the Prophet, peace be upon him and his Purified Family, said, "Whoever acts without knowledge, what he corrupts is more than what he rectifies." (4)

Fourth, the Imam, peace be upon him asks for "piety coupled with moderation." Wara' (piety) is avoiding falsehood, evil, impurity, and doubt. Some interpret it as intense avoidance, a higher stage than taqwa (God-consciousness) and 'iffah (chastity).

Stages of Piety

Some scholars of ethics identify four stages of piety:

 * Avoiding things that lead to fisq (disobedience) and loss of justice. This is the lowest stage.

 * The piety of the righteous: avoiding doubtful things, even if permissible by ruling.

 * The piety of the God-fearing: leaving permissible things lest they lead to forbidden things, like speaking less to avoid backbiting.

 * The piety of the truthful: leaving all things that do not strengthen one in obedience to God. (1)

"Fi ijmal" means moderation in piety. Some go to extremes, avoiding things unnecessarily. Like the ascetic who avoided drinking from large rivers because they were dug by oppressive kings using ill-gotten gains. (2)

 

Another ascetic in prison refused lawful food because it was served on a "forbidden" tray (the jailer's hand). (3)

 

Some avoid honey because bees land on flowers on others' land. Such people fall into waswas (obsessive doubt), which diverts or tires them.

The Imam, peace be upon him, then makes four more requests, completing the previous ones: "My God, conclude my term with Your forgiveness, and fulfill my hope in Your mercy, and make easy my paths to attaining Your pleasure, and perfect my deeds in all my states."

The first request is for a good ending, a husn al-khatimah, which is vital. God's judgment is based on the end of life. Some err for much of their lives but repent at the end. Others, good for long, fall into desires and devil's whispers, dying faithless or sinful. Neither is without cause; intentions and deeds play a part.

A Good Ending

Husn al-aqibah (good ending) and su' al-aqibah (bad ending) were discussed earlier. Imam Sadiq told someone, "If you want God to protect you from a bad ending, know that what good you do is by God's grace and success, and what evil you do is due to God's deferment, patience, and forgiveness towards you." (1) This means: attribute good deeds to God, and bad deeds to yourself. Such a view leads to a good ending.

Allamah Majlisi narrates that a man from Syria often visited Imam Baqir, peace be upon him, in Medina. He would say, "O Muhammad! Do you not see that I do not hide my true belief out of shyness in your presence? I believe that no one on earth hates you and your family more than I do, and that obeying God and His Messenger, peace be upon him and his Purified Family means hating you. But I find you eloquent, polite, and well-spoken, and that is why I visit you." Imam Baqir, peace be upon him, always spoke kindly to him, saying, "Nothing is hidden from God."

Soon, the Syrian man fell gravely ill. He called a friend and said, "If I die, cover me with a cloth, then go to Muhammad ibn Ali (Imam Baqir, peace be upon them) and tell him I asked him to pray over me." At midnight, they thought he died and his body was cold. They wrapped him. At dawn prayer, his friend went to the mosque. When Imam Baqir, peace be upon him, finished prayer, the man said, "O Aba Ja'far! The Syrian man has died, and he requested you pray over him."

Imam Baqir, peace be upon him, said, "No. Syria is cold, and Hijaz is very hot. Go tell them not to rush about this man (he is not dead, but unconscious)." Then Imam Baqir, peace be upon him performed ablution, prayed two rak'ahs, placed his hands on his face for a long time, then prostrated until sunrise. He went to the Syrian man's house, entered, and called him. The man answered. The Imam, peace be upon him sat him up, leaned him against something, and ordered a drink. He made him drink most of it. The Syrian man recovered and said, "I want to tell you something in private." When alone, he said, "I bear witness that you are God's proof over His creation, and His door through which one approaches Him. Whoever comes through other than you is disappointed, lost, and completely astray."

Imam Baqir, peace be upon him, asked, "What happened to you (that you say this)?" He replied, "I saw my soul, awake and aware, and suddenly heard a caller, not dreaming. He said: 'Return his soul to him, for Muhammad ibn Ali (Imam Baqir, peace be upon them) has asked us to.'" Imam Baqir, peace be upon him, said, "Did you not know that God sometimes loves a servant but dislikes his deed, and sometimes dislikes a servant but loves his deed?" After this, the Syrian man became one of Imam Baqir's (peace be upon him) companions. (1)

"God sometimes loves a servant but dislikes his deed" points to this: sometimes one has a pure intention, but errs in deeds. And vice versa. The criterion is good intention and inner purity. Such is a good ending! And without doubt, neither a good nor a bad ending is without cause; they stem from human actions and intentions.

Imam Sadiq, peace be upon him, said, "Indeed, God, the Mighty and Exalted, will gather people on the Day of Resurrection according to their intentions." (1)

Second, the Imam, peace be upon him, prays, "My God, fulfill my hopes through Your mercy." Man has many hopes that are not easily attained: hope for happiness, safety, salvation on Judgment Day, a good ending, success in good deeds. The Imam asks God to fulfill these hopes through His mercy. Hope in mercy is a general principle, and various hopes are its outcome.

Third, he asks that the path to God's pleasure be made easy. Sometimes, a man desires God's pleasure, but the path is hard. His environment, friends, or life circumstances are not conducive. This makes the path difficult. But with favorable conditions, reaching God's pleasure becomes easy.

Moses, peace be upon him, when given his mission, prayed, "My Lord, expand for me my breast, and ease for me my task, and untie the knot from my tongue." (1)

Finally, the Imam, peace be upon him, asks for good deeds in all circumstances. 

Husn al-amal (good deeds) means both outer and inner goodness, with desirable effects. Many people have good deeds in some states, but one who has good deeds in all states is truly a pure servant of God. This is what the Imam asks for.

"In all my states" means that some people do good deeds in prosperity but abandon them in hardship, or their condition differs in health and sickness, or in security and otherwise. God desires deeds from those who do good in all circumstances, not just some. 

Ali, peace be upon him, in Sermon Hammām, describing the pious, said, "Their souls are with them in tribulation as they are in ease." (2)

The Path to Good in This World and the Next

Here, the Imam, peace be upon him, makes four requests that complete the previous ones. He points out that good in this world and the next depends on three things. He says, "My God, send blessings upon Muhammad and his Family, and make me aware of Your remembrance in times of heedlessness, and employ me in Your obedience during the days of respite, and make for me an easy path to Your love, and perfect for me through these (three) things the good of this world and the Hereafter." (1)

Nabbihni means to awaken from sleep, then any reminder that removes heedlessness. The Imam, peace be upon him, first blesses the Prophet (peace be upon him and his Purified Family) and his Purified Family ( peace be on them), then asks God to awaken him to His remembrance in times of heedlessness. Heedlessness abounds in this world: sometimes from victories and blessings, sometimes from hardships. These are times of heedlessness, and the Imam, peace be upon him, asks God, the Exalted and Glorified to keep him mindful in these times.

Some mystics say dhikr

 (remembrance) has four stages: the first is verbal, the second is forced mental remembrance, the third is natural mental remembrance, and the fourth, the core, is being immersed in God's remembrance, fana' fi Allah (annihilation in God). Those who reach this stage have attained a great blessing. (2)

We have discussed the dangers of heedlessness and its harms in the commentary on Prayer 8. Here we add that many traditions speak of it.