Worship – Ibadah

Summary:

The purpose of our creation is to worship Allah^-azwj, the way Allah^-azwj Wants us to – so that Allah^-azwj is Pleased with our submission and worship while Overlooking and Forgiving our shortcomings and deficiencies.

Allah^-azwj Says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ {51:56}

And I have not Created the Jinn and the Humans except to be worshipping Me [51:56]

A Hadith interpreting the Holy Verse (51:56) is given in Appendix I.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I heard Abu Al-Hassan Al-Reza^-asws saying: ‘The worship is not the abundance of the Salāt and the Soām. But rather, the worship is ‘التَّفَكُّرِ’ the contemplation regarding the Command of Allah^-azwj Mighty and Majestic’.[1]

قَالَ النَّبِيُّ ص‏ يَا عَلِيُّ إِذَا تَقَرَّبَ‏ الْعِبَادُ إِلَى‏ خَالِقِهِمْ‏ بِالْبِرِّ فَتَقَرَّبْ إِلَيْهِ بِالْعَقْلِ تَسْبِقْهُمْ إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ نُكَلِّمُ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ.

Rasool Allah^-saww said: “O’ Ali^-asws! Whenever the people seek to approach Allah^-azwj with their good deeds, you^-asws should try to approach Allah^-azwj with your^-asws ‘Aql’ (intellect) so that you^-asws get ahead of them. We^-asws, the Prophets of Allah^-azwj, talk with the people according to their level of intelligence.”[2]

يَا هِشَامُ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ إِنَّ فِي ذلِكَ لَذِكْرى‏ لِمَنْ كانَ لَهُ قَلْبٌ يَعْنِي عَقْلٌ وَ قَالَ وَ لَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ قَالَ الْفَهْمَ وَ الْعَقْلَ يَا هِشَامُ إِنَّ لُقْمَانَ قَالَ لِابْنِهِ تَوَاضَعْ لِلْحَقِّ تَكُنْ أَعْقَلَ النَّاسِ وَ إِنَّ الْكَيِّسَ لَدَى الْحَقِّ يَسِيرٌ يَا بُنَيَّ إِنَّ الدُّنْيَا بَحْرٌ عَمِيقٌ قَدْ غَرِقَ فِيهَا عَالَمٌ كَثِيرٌ فَلْتَكُنْ سَفِينَتُكَ فِيهَا تَقْوَى اللَّهِ وَ حَشْوُهَا الْإِيمَانَ وَ شِرَاعُهَا التَّوَكُّلَ وَ قَيِّمُهَا الْعَقْلَ وَ دَلِيلُهَا الْعِلْمَ وَ سُكَّانُهَا الصَّبْرَ يَا هِشَامُ إِنَّ لِكُلِّ شَيْ‏ءٍ دَلِيلًا وَ دَلِيلُ الْعَقْلِ التَّفَكُّرُ وَ دَلِيلُ التَّفَكُّرِ الصَّمْتُ وَ لِكُلِّ شَيْ‏ءٍ مَطِيَّةً وَ مَطِيَّةُ الْعَقْلِ التَّوَاضُعُ وَ كَفَى بِكَ جَهْلًا أَنْ تَرْكَبَ مَا نُهِيْتَ عَنْهُ

Imam said^-asws: ‘O Hisham, Allah^-azwj says in His book, ‘This is a reminder for the ones who understand, listen, and see.’ (50:37) it means ‘Aql’[3]. ‘‘‘We gave wisdom to Luqman (31:12),’ means: Allah^-azwj gave Luqman Intelligence and understanding.

‘O Hisham, Luqman said to his son: ‘Revere the Truth; you will be the most intelligent among men. Cleverness in the presence of Intelligence has a very small value. My son, the world is a very deep ocean in which many people have drowned. You must take piety before Allah^-azwj as a ship, faith as supplies therein, ‘التَّوَكُّلَ’ (‘Tawakkal’-trust) in Allah^-azwj as the sails, intelligence as captain, knowledge as guide and patience as passengers’.

‘O Hisham, for everything there is a guide. The guide for Intelligence is the ‘Taffakur’ the deep thinking. The guide for thinking is silence. For everything there is a means of mobility. The means of mobility for Intelligence is humble attitude. To disobey a prohibition (of Allah^-azwj) is enough proof of one’s ignorance’ (an extract).[4]

عَنْهُ‏ قَالَ لِرَجُلٍ اجْعَلْ قَلْبَكَ قَرِيناً تُزَاوِلُهُ وَ اجْعَلْ‏ عَمَلَكَ‏ وَالِداً تَتَّبِعُهُ‏ وَ اجْعَلْ نَفْسَكَ عَدُوّاً تُجَاهِدُهُ وَ اجْعَلْ مَالَكَ كَعَارِيَّةٍ تَرُدُّهَا.

عَنْهُ قَالَ: أَقْصِرْ نَفْسَكَ عَمَّا يَضُرُّهَا مِنْ قَبْلِ أَنْ تُفَارِقَكَ وَ اسْعَ فِي فَكَاكِهَا كَمَا تَسْعَى فِي طَلَبِ مَعِيشَتِكَ فَإِنَّ نَفْسَكَ رَهِينَةٌ بِعَمَلِكَ.

Imam Sadiq^-asws told someone: “Get closer to your heart, and talk to it. Consider your deeds as your father whom you follow. And consider your own self as an enemy with whom you are at war. Consider your wealth as a loan you have to return.[5] And Imam Sadiq^-asws said: “Before you lose your soul, oppose yourself from what harms you. Try to free yourself from your selfishness just as you try to earn a living, since it is subject to your deeds.”[6]

How to Worship

. لَا تَذْكُرِ اللَّهَ‏ سَاهِياً وَ لَا تَنْسَهُ لَاهِياً وَ اذْكُرْهُ ذِكْراً كَامِلًا يُوَافِقُ فِيهِ قَلْبُكَ لِسَانَكَ وَ يُطَابِقُ إِضْمَارُكَ إِعْلَانُكَ وَ لَنْ تَذْكُرَهُ حَقِيقَةَ الذِّكْرِ حَتَّى تَنْسَى نَفْسَكَ فِي ذِكْرِكَ وَ تَفْقُدَهَا فِي أَمْرِكَ.

(Amir-ul-Momineen^-asws) said: Neither remember Allah^-azwj in the state of forgetfulness nor forget Him^-azwj when indulged in forbidden (matters).  So remember Him^-azwj while your ‘Qalb’ (heart and wisdom) is together with your tongue, your conscious in harmony with your actions.  You would never fulfil the essence of ‘Zikr’ (worship) unless and until you forget about yourself and become fully absorbed in the ‘Amr’ (acts of worships).[7]

What is Worship?

المحاسن بَعْضُ أَصْحَابِنَا بَلَغَ بِهِ خَيْثَمَةَ بْنَ عَبْدِ الرَّحْمَنِ الْجُعْفِيَّ قَالَ: سَأَلَ عِيسَى بْنُ عَبْدِ اللَّهِ الْقُمِّيُّ أَبَا عَبْدِ اللَّهِ ع وَ أَنَا حَاضِرٌ فَقَالَ مَا الْعِبَادَةُ

(The book) ‘Al Mahasin’ – One of our companions delivered it that Khaysama Bin Abdul Rahman Al-Jufy said,

‘Isa Bin Abdullah Al-Qummi asked Abu Abdullah^-asws while I was present. He said, ‘What is the worship?’

فَقَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوَجْهِ الَّذِي يُطَاعُ اللَّهُ مِنْهُ.

He^-asws said: ‘Good intention with the obedience from the aspect which Allah^-azwj is obeyed from’’.^[8]

Allah^-azwj’s Promise for the True Worshiping:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي التَّوْرَاةِ مَكْتُوبٌ يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأُ قَلْبَكَ غِنًى وَ لَا أَكِلْكَ إِلَى طَلَبِكَ وَ عَلَيَّ أَنْ أَسُدَّ فَاقَتَكَ وَ أَمْلَأَ قَلْبَكَ خَوْفاً مِنِّي وَ إِنْ لَا تَفَرَّغْ لِعِبَادَتِي أَمْلَأُ قَلْبَكَ شُغُلًا بِالدُّنْيَا ثُمَّ لَا أَسُدَّ فَاقَتَكَ وَ أَكِلْكَ إِلَى طَلَبِكَ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Umar Bin Yazeed, from,

Abu Abdullah^-asws said: ‘It is written in the Torah: ‘O son of Adam^-as! Free yourself for My^-azwj worship, I^-azwj shall Fill your heart with riches and will not Fatigue you to your seeking (sustenance), and it would be upon Me^-azwj to Aim to excel you and fill your heart with fear from Me^-azwj, and that if you don’t free yourself for My^-azwj worship, I^-azwj shall fill your heart with a pre-occupation with the world, then I^-azwj will not excel you and will Exhaust you to the seeking (of the livelihood)’.[9]

Introduction:

Some Ahadith related to worship are presented, as found in the Ahadith books and as per our understanding and limited ability to interpret the Divine Message conveyed through the chain of narrators.

Most of the deeds are rejected:

سن، المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ نَظَرَ النَّاسُ إِلَى مَرْدُودِ الْأَعْمَالِ مِنَ السَّمَاءِ لَقَالُوا مَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ عَمَلًا.

(The book) ‘Al-Mahasin’ – Ibn Fazzal, from Muhammad, from Al Sumali, ‘From Abu Abdullah-asws having said: ‘If the people were to look at the deeds rejected from the sky, they would say, ‘Allah-azwj does not Accept deeds from anyone!’’[10]

الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ أَطِعْنِي فِيمَا أَمَرْتُكَ وَ لَا تُعَلِّمْنِي مَا يُصْلِحُكَ‏.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Sa’ad, from Ibn Abu Al Khattab, from Ali Bin Al Numan, raising it to,

‘The Prophet^–saww said: ‘Allah^-azwj Blessed and Exalted Said: “O son of Adam^-as! Obey Me^-azwj in what I^-azwj have Commanded you and do not teach Me^-azwj what is better for you!”’^[11]

معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: مَنْ أَطَاعَ اللَّهَ فَقَدْ ذَكَرَ اللَّهَ وَ إِنْ قَلَّتْ صَلَاتُهُ وَ صِيَامُهُ وَ تِلَاوَتُهُ الْقُرْآنَ‏.

(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Haroun, from Ibn Ziyad,

‘From Al-Sadiq^-asws, from his^-asws father^-asws: ‘The Prophet^–saww said: ‘One who obeys Allah^-azwj so he has done Zikr of Allah^-azwj, and even if his Salat and His^-azwj fasts and his recitation of the Quran were to be little’’.^[12]

التمحيص عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فَيَصْلُحُ لَهُمْ عَلَيْهِ أَمْرُ دِينِ عِبَادِي

(The book) ‘Al Tamhees’ – from Abu Ubeyda Al Haza’a,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^–saww said: ‘Allah^-azwj Mighty and Majestic Said: “From My^-azwj Momineen servants there are such servants, the matters of their religion are not correct except with the destitution and the neediness, and the illness in their bodies, so I^-azwj Try them with the destitution, and the neediness, and the illness so it corrects for them, the matter of the religion of My^-azwj servants for their being upon it.

وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقْرَؤُهُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارٍ عَلَيْهَا

And from My^-azwj Momineen servants there is one who struggles in worshipping Me^-azwj, so he arises from his sleep and the pleasure of his pillow, and he holds vigil in the nights for Me^-azwj. He fatigues himself in worshipping Me^-azwj, so I^-azwj Strike him with the drowsiness for the night or two nights, as a warning from Me^-azwj to him, and it occurs upon him, so he sleeps until morning, and he recites it while he is blaming himself of reviewing upon it.

وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ مِنْ ذَلِكَ الْعُجْبُ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ عِنْدَ حَدِّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ

And if I^-azwj were to Vacate between him and what he wants from worshipping Me^-azwj, the self-conceit would enter him from that, so the self-conceit would take him to the Fitna with his deeds. Thus, there would come to him from that, what would be his destruction in it due to his self-conceit with his deeds, and his being pleased with himself at a limit of deficiency. So, he would be distanced from Me^-azwj during that while he would be thinking that he is drawing closer to Me^-azwj.

فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي

Therefore, the workers should not be relying upon their works which they are working for My^-azwj Rewards, for even if they were to struggle and fatigue themselves their whole lives in worshipping Me^-azwj, they would be deficient, not reaching in their worship, essence of worshipping Me^-azwj regarding what they are seeking with Me^-azwj, from My^-azwj Benevolence, and the bounties in My^-azwj Gardens.

وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ لِفَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدَارِكُهُمْ وَ مَنِّي‏ يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي يُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ بِذَلِكَ تَسَمَّيْتُ.

But let them be trusting in My^-azwj Mercy and let them be hoping for My^-azwj Grace, and let them be reassured to the good thoughts with Me^-azwj, for My^-azwj Mercy will come across them during that, and My^-azwj Conferment, My^-azwj Satisfaction will reach them and My^-azwj Forgiveness. My^-azwj Pardon will cover them, for I^-azwj am Allah^-azwj the Beneficent, the Merciful. With that, I^-azwj have been Named!”’^[13]

– ثُمَّ قَالَ الْعَالِمُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَلَا لَا يَتَّكِلُ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَاتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَظُنُّونَهُ‏ عِنْدِي مِنْ كَرَامَتِي

Then the scholar^-asws said: ‘Allah^-azwj Mighty and Majestic Said: “Indeed! The workers should not rely upon their deeds which they are working for My^-azwj Rewards, for even if they were to struggle and fatigue themselves their whole lives in worshipping Me^-azwj they would still be deficient, not reaching in their worships the essence of worshipping Me^-azwj in what they are thinking of (achieving) My^-azwj Benevolence in My^-azwj Presence!

وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ مِنْ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ مِنَّتِي تَبْلُغُهُمْ وَ رِضْوَانِي وَ مَغْفِرَتِي يَلْبِسَهُمْ فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ سُمِّيتُ.

But, let them be trusting in My^-azwj Mercy, and let them be hoping of My^-azwj Grace and let them be reassured to having good thoughts with Me^-azwj, for My^-azwj Mercy will come across them during that and My^-azwj Conferment will reach them, and My^-azwj Satisfaction, and My^-azwj Forgiveness will cover them, for I^-azwj am Allah^-azwj, the Beneficent, the Merciful, and with that I^-azwj have been Named!”’

– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ أَنْ يَحْبِسَ فِي الْحَبْسِ رَجُلَيْنِ مِنْ بَنِي إِسْرَائِيلَ فَحَبَسَهُمَا ثُمَّ أَمَرَهُ بِإِطْلَاقِهِمَا

And it is reported from the scholar^-asws having said: ‘Allah^-azwj Revealed to Musa Bin Imran^-as: “Imprison two men from the children of Israel!” So he^-as imprisoned them. Then He^-azwj Commanded him^-as to free them’.

قَالَ فَنَظَرَ إِلَى أَحَدِهِمَا فَإِذَا هُوَ مِثْلُ الْهُدْبَةِ فَقَالَ لَهُ مَا الَّذِي بَلَغَ بِكَ مَا أَرَى مِنْكَ قَالَ الْخَوْفُ عَنِ اللَّهِ

He^-asws said: ‘He^-as looked at one of them and behold, he was like the insect. He^-as said to him: ‘What is that which reached with you to what I^-as see from you?’ He said, ‘The fear from Allah^-azwj’.

وَ نَظَرَ إِلَى الْآخَرِ لَمْ يَتَشَعَّبْ مِنْهُ شَيْ‏ءٌ فَقَالَ لَهُ أَنْتَ وَ صَاحِبُكَ كُنْتُمَا فِي أَمْرٍ وَاحِدٍ وَ قَدْ رَأَيْتُ بَلَغَ الْأَمْرُ بِصَاحِبِكَ وَ أَنْتَ لَمْ تَتَغَيَّرْ

And he^-as looked at the other one (and) nothing had deteriorated from him. He^-as said to him: ‘You and your companion, both of you were in one matter, and I^-as have seen the matter with your companion, and you have not changed (at all)!’

فَقَالَ لَهُ الرَّجُلُ إِنَّهُ كَانَ ظَنِّي بِاللَّهِ جَمِيلًا حَسَناً

The man said to him^-asws, ‘It was my beautiful, good thoughts with Allah^-azwj!’

فَقَالَ يَا رَبِّ قَدْ سَمِعْتَ مَقَالَةَ عَبْدَيْكَ فَأَيُّهُمَا أَفْضَلُ

He^-as said: ‘O Lord^-azwj! You^-azwj have heard the words of Your^-azwj two servants, so which of the two is superior?’

قَالَ صَاحِبُ الظَّنِّ الْحَسَنِ أَفْضَلُ.

He^-azwj Said: “Owner of the good thoughts is superior!”’^[14]

وَ قَالَ الْكَاظِمُ ع لِهِشَامِ بْنِ الْحَكَمِ‏ يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلَامَةٌ عَلَى‏ قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ اللَّهِ اعْتَزَلَ أَهْلَ الدُّنْيَا وَ الرَّاغِبِينَ فِيهَا وَ رَغِبَ فِيمَا عِنْدَ اللَّهِ وَ كَانَ اللَّهُ أَنِيسَهُ فِي الْوَحْشَةِ وَ صَاحِبَهُ فِي الْوَحْدَةِ وَ غِنَاهُ فِي الْعَيْلَةِ وَ مُعِزَّهُ مِنْ غَيْرِ عَشِيرَةٍ

And Al-Kazim^-asws said to Hisham Bin Al-Hakam: ‘O Hisham! The patience is based upon the one sign, upon strength of the intellect. One using intellect about Allah^-azwj would isolate from people of the world and the ones being desirous regarding it while he is desirous regarding what is in the Presence of Allah^-azwj, and Allah^-azwj would be his comfort during the loneliness, and his companion in the solitude, and his richness in his poverty, and his endearment from without a clan!

يَا هِشَامُ قَلِيلُ الْعَمَلِ مَعَ الْعِلْمِ مَقْبُولٌ مُضَاعَفٌ وَ كَثِيرُ الْعَمَلِ مِنْ أَهْلِ الْجَهْلِ مَرْدُودٌ.

O Hisham! Few deeds with the knowledge are Accepted as multiple, and a lot of deeds from the ignorant people are rejected’’.[15]

علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ الرَّيَّانِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَبِي نَجْرَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ يَسْأَلُ اللَّهُ عَمَّا سِوَى الْفَرِيضَةِ

(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ali Bin Al Rayyan, from Al-Husayn Bin Muhammad, from Abu Najran, from Abdul Rahman Bin Hammad, from Zareeh Al Muharby,

‘From Abu Abdullah^-asws having said: ‘A man said to the Prophet^-saww. He said, ‘O Rasool-Allah^-saww! Will Allah^-azwj Ask about what is besides the obligations?’

قَالَ لَا

He^-saww said: ‘No’.

قَالَ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا تَقَرَّبْتُ إِلَى اللَّهِ بِشَيْ‏ءٍ سِوَاهَا

He said, ‘By the One^-azwj Who Sent you with the truth! I will not draw closer to Allah^-azwj with anything besides it!’

قَالَ وَ لِمَ

He^-saww said: ‘And why?’

قَالَ لِأَنَّ اللَّهَ قَبَّحَ خَلْقِي

He said, ‘Because Allah^-azwj has Made me ugly’.

قَالَ فَأَمْسَكَ النَّبِيُّ ص وَ نَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ رَبُّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ أَقْرِئْ عَبْدِي فُلَاناً السَّلَامَ وَ قُلْ لَهُ أَ مَا تَرْضَى أَنْ أَبْعَثَكَ غَداً فِي الْآمِنِينَ

He^-asws said: ‘The Prophet^-saww withheld (from talking), and Jibraeel^-as descended. He^-as said: ‘O Muhammad^-saww! Your^-saww Lord^-azwj Conveys the Greetings to you^-saww and Says: “Convey the Greetings to My^-azwj so and so servant and say to him: ‘Are you not pleased that I^-azwj shall Resurrect you tomorrow among the secured ones?”’

فَقَالَ يَا رَسُولَ اللَّهِ وَ قَدْ ذَكَرَنِيَ اللَّهُ عِنْدَهُ

He said, ‘O Rasool-Allah^-saww! And Allah^-azwj Mentioned me with Him^-azwj!”

قَالَ نَعَمْ

He^-saww said: ‘Yes’.

قَالَ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ لَا بَقِيَ شَيْ‏ءٌ يُتَقَرَّبُ بِهِ إِلَى اللَّهِ إِلَّا تَقَرَّبْتُ بِهِ‏.

He said, ‘By the One^-azwj Who Sent you^-saww with the truth! There will not remain anything one can draw closer to Allah^-azwj with, except I shall draw closer with it!’’^[16]

قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي التَّوْرَاةِ مَكْتُوبٌ ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي امْلَأْ قَلْبَكَ خَوْفاً مِنِّي وَ إِلَّا تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ قَلْبَكَ شُغُلًا بِالدُّنْيَا ثُمَّ لَا أَسُدَّ فَاقَتَكَ وَ أَكِلْكَ إِلَى طَلَبِهَا.

(The book) ‘Qasas Al Anbiya^-as, may the greetings be upon them^-as – by the chain to Al Sadouq, from his father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Umar Bin Yazeed,

‘From Abu Abdullah^-asws having said: ‘In the Torah it is written: “O son of Adam^-as! Free yourself for worshipping Me^-azwj, I^-azwj shall Fill your heart with fear from Me^-azwj, and if you don’t free yourself for worshipping Me^-azwj, I^-azwj shall Fill your heart with pre-occupation with the world, then I^-azwj will neither Block your destitution, and I^-azwj shall Allocate you to seeking it!”’^[17]

– رَوَى سَعْدُ بْنُ أَبِي خَلَفٍ عَنِ الصَّادِقِ ع قَالَ: عَلَيْكَ بِالْجِدِّ وَ لَا تُخْرِجَنَّ نَفْسَكَ مِنْ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ تَعَالَى وَ طَاعَتِهِ فَإِنَّ اللَّهَ تَعَالَى لَا يُعْبَدُ حَقَّ عِبَادَتِهِ‏.

It is reported by Sa’ad Bin Abu Khalaf,

‘From Al-Sadiq^-asws having said: ‘Upon you is with the exertion (effort), and do not exit yourself (believe) from the limit of deficiency in worshipping Allah^-azwj the Exalted and obeying Him^-azwj, for Allah^-azwj the Exalted cannot be worshipped as is His^-azwj right to be worshipped’’.^[18]

38- أَسْرَارُ الصَّلَاةِ، رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنِ الْبَاقِرِ ع قَالَ: لَا بَأْسَ أَنْ تُحَدِّثَ أَخَاكَ إِذَا رَجَوْتَ أَنْ تَنْفَعَهُ وَ تَحُثَّهُ وَ إِذَا سَأَلَكَ هَلْ قُمْتَ اللَّيْلَةَ أَوْ صُمْتَ فَحَدِّثْهُ بِذَلِكَ إِنْ كُنْتَ فَعَلْتَهُ فَقُلْ رَزَقَ اللَّهُ تَعَالَى ذَلِكَ وَ لَا تَقُولُ لَا فَإِنَّ ذَلِكَ كَذِبٌ.

(The book) ‘Asraar Al Salaat’ – It is reported by Muhammad Bin Muslim,

‘From Al-Baqir^-asws having said: ‘There is no problem in discussing with your brother when you are hoping that it would benefit him and encourage him; and when he asks you, ‘Do you stand (for Salat) at night, or fast?’ Then narrate to him with that when you have done it, so say, ‘Allah^-azwj the Exalted has Graced that’, and do not be saying, ‘No’, for that would be a lie’’.^[19]

دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ‏ أَنَّ عَابِداً فِي بَنِي إِسْرَائِيلَ سَأَلَ اللَّهَ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا رَبِّ مَا حَالِي عِنْدَكَ أَ خَيْرٌ فَأَزْدَادَ فِي خَيْرِي أَوْ شَرُّ فَأَسْتَعْتِبَكَ قَبْلَ الْمَوْتِ

(The book) ‘Dawaat’ of Al Rawandy –

‘It is reported that a worshipper among the children of Israel asked Allah^-azwj Blessed and Exalted. He said, ‘O Lord^-azwj! What is my situation in Your^-azwj Presence? If it is good, then increase in my goodness, or (if it is) evil, so I regret to You^-azwj before the death’.

قَالَ فَأَتَاهُ آتٍ فَقَالَ لَهُ لَيْسَ لَكَ عِنْدَ اللَّهِ خَيْرٌ

He (the narrator) said, ‘A comer came to him (in a dream). He said to him: ‘There isn’t any good for you in the Presence of Allah^-azwj’.

قَالَ يَا رَبِّ وَ أَيْنَ عَمَلِي

He said, ‘O Lord^-azwj! And where are my deeds?’

قَالَ كُنْتَ إِذَا عَمِلْتَ خَيْراً أَخْبَرْتَ النَّاسَ بِهِ فَلَيْسَ لَكَ مِنْهُ إِلَّا الَّذِي رَضِيتَ بِهِ لِنَفْسِكَ تَمَامَ الْخَبَرِ.

He^-azwj Said: ‘Whenever you worked a good deed, you informed the people with it, so there isn’t for you except what you were satisfied with for yourself’ – the complete Hadeeth’’.^[20]

عِدَّةُ الدَّاعِي، رَوَى الْمُفَسِّرُونَ عَنِ ابْنِ جُبَيْرٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ إِنِّي أَتَصَدَّقُ وَ أَصِلُ الرَّحِمَ وَ لَا أَصْنَعُ ذَلِكَ إِلَّا لِلَّهِ فَيُذْكَرُ مِنِّي وَ أُحْمَدُ عَلَيْهِ فَيَسُرُّنِي ذَلِكَ وَ أُعْجَبُ بِهِ

(The book) ‘Iddat Al Daie’ – It is reported by the interpreters, from Ibn Jubeyr who said,

‘A man came to the Prophet^-asww. He said, ‘I tend to donate in charity, and I connect the kinship, and I do not do that except for Allah^-azwj. It is mentioned from me, and I am praised upon it, so that cheers me and I get fascinated with it’.

فَسَكَتَ رَسُولُ اللَّهِ ص وَ لَمْ يَقُلْ شَيْئاً فَنَزَلَ قَوْلُهُ تَعَالَى‏ قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ‏ إِلَى قَوْلِهِ‏ أَحَداً.

Rasool-Allah^-asww was silent and did not say anything, so the words of the Exalted were Revealed: Say: ‘But rather, I am a human being like you – up to His^-azwj Words: anyone [18:110]’’.^[21]

– وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ عَمِلَ حَسَنَةً سِرّاً كُتِبَتْ لَهُ سِرّاً فَإِذَا أَقَرَّ بِهَا مُحِيَتْ وَ كُتِبَتْ جَهْراً فَإِذَا أَقَرَّ بِهَا ثَانِياً مُحِيَتْ وَ كُتِبَتْ رِئَاءً.

And from Al-Sadiq^-asws having said: ‘One who works a good deed secretly, a secretive good deed is written for him. When he acknowledges with it, it is deleted, and an open deed is written for him. When he acknowledges with it secondly, it is deleted and showing off is written for him’’.^[22]

الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: أَصَابَتْنِي ضِيقَةٌ شَدِيدَةٌ فَصِرْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع فَأَذِنَ لِي فَلَمَّا جَلَسْتُ قَالَ يَا بَا هَاشِمٍ أَيُّ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكَ تُرِيدُ أَنْ تُؤَدِّيَ شُكْرَهَا

(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Idrees, from his father, from Muhammad Bin Ahmad Al Alawy, from Ahmad Bin Al Qasim, from Abu Hashim Al Ja’fary who said,

‘Severe financial constraints hit me, so I went to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws. He^-asws gave me permission. When I had sat down, he said, ‘O Abu Hashim! Which bounty of Allah^-azwj Mighty and Majestic upon you do you want to fulfill its thanks?’

قَالَ أَبُو هَاشِمٍ فَوَجَمْتُ‏ وَ لَمْ أَدْرِ مَا أَقُولُ لَهُ فَابْتَدَأَ ع فَقَالَ رَزَقَكَ الْإِيمَانَ فَحَرَّمَ بِهِ بَدَنَكَ عَلَى النَّارِ وَ رَزَقَكَ الْعَافِيَةَ فَأَعَانَكَ عَلَى الطَّاعَةِ وَ رَزَقَكَ الْقُنُوعَ فَصَانَكَ عَنِ التَّبَذُّلِ

Abu Hashim said, ‘I was speechless and did not know what I should say to him^-asws. He^-asws initiated by saying: ‘He^-azwj has Graced you the Eman so He^-azwj Prohibited your body unto the Fire, and He^-azwj has Graced you the well-being so He^-azwj Assisted you upon the obedience, and He^-azwj has Graced you the contentment so He^-azwj Protected you from the wastage.

يَا بَا هَاشِمٍ إِنَّمَا ابْتَدَأْتُكَ بِهَذَا لِأَنِّي ظَنَنْتُ أَنَّكَ تُرِيدُ أَنْ تَشْكُوَ إِلَيَّ مَنْ فَعَلَ بِكَ هَذَا وَ قَدْ أَمَرْتُ لَكَ بِمِائَةِ دِينَارٍ فَخُذْهَا.

O Abu Hashim! But rather, I^-asws initiated you with this because I^-asws thought that you wanted to complain to me^-asws. Who has Done this with you? And I^-asws have instructed with one hundred Dinars for you, so take it!’’^[23]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَ لَا أُخْبِرُكُمْ بِالْفَقِيهِ حَقِّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ عَذَابِ اللَّهِ وَ لَمْ يُرَخِّصْ لَهُمْ فِي مَعَاصِي اللَّهِ وَ لَمْ يَتْرُكِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى غَيْرِهِ

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ismail Bin Mihran, from Abu Saeed Al Qammat, from Al Halby, from:

Abu Abdullah^-asws narrates from ‘Amir Al-Momineen^-asws (who) said: ‘Shall I^-asws inform you all with the understanding ‘one’ who is truly an understanding one? (It is) the one who does not despair the people from the Mercy of Allah^-azwj, and does not liberate them from the Punishment of Allah^-azwj, and does not permit for them to be in the disobedience of Allah^-azwj, and does not neglect the Quran, turning away from it to something else.

أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَكُّرٌ

Indeed! There is no goodness in a knowledge wherein there is no understanding. Indeed! There is no goodness in the recitation (of the Quran) wherein there is no pondering. Indeed! There is no goodness in a worship there being no thinking in it’.

وَ فِي رِوَايَةٍ أُخْرَى أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَا فِقْهَ فِيهَا أَلَا لَا خَيْرَ فِي نُسُكٍ لَا وَرَعَ فِيهِ .

And in another report, (He^-asws said): ‘Indeed! There is no goodness in a knowledge wherein there is no understanding. Indeed! There is no goodness in a recitation (of Words of Allah^-azwj) wherein there is no pondering. Indeed! There is no goodness in a worship there being no thinking in it. There is no goodness in a ritual, there being no piety in it’.[24]

Correct intention in Worship Allah^-azwj?

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَبَدَ اللَّهَ بِالتَّوَهُّمِ فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ مَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الْأَسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي وَصَفَ بِهَا نَفْسَهُ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَ نَطَقَ بِهِ لِسَانُهُ فِي سَرَائِرِهِ وَ عَلَانِيَتِهِ فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) حَقّاً

Ali Bin Ibrahim, from Muhammad Bin Isa, Bin Ubeyd, from Al Hassan Bin Mahboub, from Ibn Ra’ib and from someone else, who (narrates) from

Abu Abdullah^-asws said: ‘The one who worships Allah^-azwj in the imaginations (forming an image) so he has blasphemed (disbelieved); and the one who worships the Name besides the Meaning, so he has blasphemed; and the one who worships the Name and the Meaning, so he has associated (committed polytheism (the Shirk); and the one who worships the Meaning with the harmony of the Name with His^-azwj Attributes upon Him^-azwj which He^-azwj Himself has Described with, so He^-azwj pacts his heart upon it, and his tongue speaks with it during his privacy and his public appearances, so they would be the companions of Amir Al-Momineen^-asws truly’.

وَ فِي حَدِيثٍ آخَرَ أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً .

And in another Hadeeth, ‘(He^-asws said): ‘They are the Momineen, truly’.[25]

How to Worship Allah^-azwj without seeing?

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَ هُوَ لَا يَرَاهُ فَوَقَّعَ ( عليه السلام ) يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَ مَوْلَايَ وَ الْمُنْعِمُ عَلَيَّ وَ عَلَى آبَائِي أَنْ يُرَى

Muhammad Bin Abu Abdullah, from Ali Bin Abu Al Qasim, from Yaqoub Bin Is’haq who said,

‘I wrote to Abu Muhammad^-asws asking him^-asws, ‘How can a servant worship his Lord^-azwj and he does not see Him^-azwj?’ So he^-asws signed: ‘O Au Yusuf! My^-asws Chief, and my^-asws Master, and the Bestower upon me^-asws and upon my^-asws forefathers^-asws is more Majestic than for He^-azwj to be seen’.

قَالَ وَ سَأَلْتُهُ هَلْ رَأَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَبَّهُ فَوَقَّعَ ( عليه السلام ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ .

He (the narrator) said, ‘And I asked him^-asws, ‘Did Rasool-Allah^-saww see his^-saww Lord^-azwj?’ So he^-asws signed: ‘Allah^-azwj the Blessed and High Showed into the heart of His^-azwj Rasool^-saww, from a Light of His^-azwj Magnificence what He^-azwj Loved to’.[26]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ حَضَرْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَيَّ شَيْ‏ءٍ تَعْبُدُ قَالَ اللَّهَ تَعَالَى قَالَ رَأَيْتَهُ قَالَ بَلْ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ لَا يُعْرَفُ بِالْقِيَاسِ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُشَبَّهُ بِالنَّاسِ مَوْصُوفٌ بِالْآيَاتِ مَعْرُوفٌ بِالْعَلَامَاتِ لَا يَجُورُ فِي حُكْمِهِ ذَلِكَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Sinan, from his father who said,

‘I was present with Abu Ja’far^-asws and a man from the Kharijites came over to him^-asws and said to him, ‘O Abu Ja’far^-asws! Which thing do you^-asws worship?’ He^-asws said: ‘Allah^-azwj the Exalted’. He said, ‘Have you^-asws seen Him^-azwj?’ He^-asws said: ‘But, the eyes cannot see Him^-azwj with the visualizing of the visions, but the hearts seen Him^-azwj by the realities of the Eman. He^-azwj cannot be recognised by the analogies, nor can He^-azwj be realised by the sensory perceptions, nor can He^-azwj be resembled with the people. He^-azwj is Described in the Verses (of the Quran), recognised by the Signs. He^-azwj is not tyrannous in His^-azwj Judgments. That is Allah^-azwj. There is no god except Him^-azwj’.

قَالَ فَخَرَجَ الرَّجُلُ وَ هُوَ يَقُولُ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ .

He (the narrator) said, ‘So the man went out and he was saying, ‘[6:124] Allah best knows where He Places His Message’.[27]

The Meanings of Worship:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ شَاذَانَ بْنِ الْخَلِيلِ قَالَ وَ كَتَبْتُ مِنْ كِتَابِهِ بِإِسْنَادٍ لَهُ يَرْفَعُهُ إِلَى عِيسَى بْنِ عَبْدِ اللَّهِ قَالَ قَالَ عِيسَى بْنُ عَبْدِ اللَّهِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا الْعِبَادَةُ قَالَ حُسْنُ النِّيَّةِ بِالطَّاعَةِ مِنَ الْوُجُوهِ الَّتِي يُطَاعُ اللَّهُ مِنْهَا أَمَا إِنَّكَ يَا عِيسَى لَا تَكُونُ مُؤْمِناً حَتَّى تَعْرِفَ النَّاسِخَ مِنَ الْمَنْسُوخِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Shazaan Bin Al Khaleel who said, ‘And a letter from a letter of his, raising it to Isa Bin Abdullah said,

‘Isa Bin Abdullah said to Abu Abdullah^-asws, ‘May I be sacrificed for your^-asws! What is the worship?’ He^-asws said: ‘The good intention in obedience (to Allah^-azwj) from the aspect which Allah^-azwj can be obeyed from. As for you, O Isa, you cannot become a Believer until you recognise the Abrogating from the Abrogated (Verses of the Holy Quran)’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ قَالَ فَقَالَ أَ لَيْسَ تَكُونُ مَعَ الْإِمَامِ مُوَطِّناً نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ فَيَمْضِي ذَلِكَ الْإِمَامُ وَ يَأْتِي إِمَامٌ آخَرُ فَتُوَطِّنُ نَفْسَكَ عَلَى حُسْنِ النِّيَّةِ فِي طَاعَتِهِ قَالَ قُلْتُ نَعَمْ قَالَ هَذَا مَعْرِفَةُ النَّاسِخِ مِنَ الْمَنْسُوخِ .

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And what is the recognition of the Abrgating from the Abrogated?’ So he^-asws said: ‘Do you not happen to be with the Imam^-asws, placed in your self upon the good intention, being in his^-asws obedience. So that Imam^-asws passes away and another Imam^-asws comes, so you place yourself upon the good intention of being in his^-asws obedience?’ I said, ‘Yes’. He^-asws said: ‘This is the recognition of the Abgrogating and the Abrogated’.[28]

Three Types of Worshipers:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعُبَّادَ ثَلَاثَةٌ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ قَوْمٌ عَبَدُوا اللَّهَ تَبَارَكَ وَ تَعَالَى طَلَبَ الثَّوَابِ فَتِلْكَ عِبَادَةُ الْأُجَرَاءِ وَ قَوْمٌ عَبَدُوا اللَّهَ عَزَّ وَ جَلَّ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَ هِيَ أَفْضَلُ الْعِبَادَةِ .

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel, from Haroun Bin Kharjat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The worshippers are three (types) – There is a group who are worshipping Allah^-azwj Mighty and Majestic out of fear. So that is the worship of the slaves; and there is a group who is worshipping Allah^-azwj Blessed and High seeking the Rewards. So that is the worship of the employees; and there is a group who is worshipping Allah^-azwj Mighty and Majestic out of love for Him^-azwj. So that is the worship of the free ones, and it is the most superior of the worships’.[29]

The Recognition of Ahl Al-Bayt^-asws and Worship of Allah^-azwj:

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ عَنْ مَرْوَانَ بْنِ صَبَّاحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَ صَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَ جَعَلَنَا عَيْنَهُ فِي عِبَادِهِ وَ لِسَانَهُ النَّاطِقَ فِي خَلْقِهِ وَ يَدَهُ الْمَبْسُوطَةَ عَلَى عِبَادِهِ بِالرَّأْفَةِ وَ الرَّحْمَةِ وَ وَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَ بَابَهُ الَّذِي يَدُلُّ عَلَيْهِ وَ خُزَّانَهُ فِي سَمَائِهِ وَ أَرْضِهِ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Al Haysam Bin Abdullah, from Marwan Bin Sabbah who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Created us^-asws, so Optimised our^-asws creation; and He^-azwj Imaged us^-asws, so Optimised our^-asws images, and Made us^-asws to be His^-azwj Eye among His^-azwj servants, and His^-azwj Speaking Tongue among His^-azwj creatures, and His^-azwj Extended Hand upon His^-azwj creatures with the Leniency and the Mercy, and the Face (Perspective) which Came from Him^-azwj, and His^-azwj Door which He^-azwj can be come to, and His^-azwj Treasurers in His^-azwj sky and His^-azwj earth.

بِنَا أَثْمَرَتِ الْأَشْجَارُ وَ أَيْنَعَتِ الثِّمَارُ وَ جَرَتِ الْأَنْهَارُ وَ بِنَا يَنْزِلُ غَيْثُ السَّمَاءِ وَ يَنْبُتُ عُشْبُ الْأَرْضِ وَ بِعِبَادَتِنَا عُبِدَ اللَّهُ وَ لَوْ لَا نَحْنُ مَا عُبِدَ اللَّهُ .

Due to us^-asws the trees are bearing fruit and the fruits are ripening, and the rivers are flowing, and due to us^-asws descend the rains of the sky and the vegetation of the earth is growing, and due to our^-asws worshipping Allah^-azwj. And, had it not been for us^-asws, Allah^-azwj would not be worshipped’.[30]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّمَا يَعْرِفُ اللَّهَ عَزَّ وَ جَلَّ وَ يَعْبُدُهُ مَنْ عَرَفَ اللَّهَ وَ عَرَفَ إِمَامَهُ مِنَّا أَهْلَ الْبَيْتِ وَ مَنْ لَا يَعْرِفِ اللَّهَ عَزَّ وَ جَلَّ وَ لَا يَعْرِفِ الْإِمَامَ مِنَّا أَهْلَ الْبَيْتِ فَإِنَّمَا يَعْرِفُ وَ يَعْبُدُ غَيْرَ اللَّهِ هَكَذَا وَ اللَّهِ ضَلَالًا .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Amro Bin Abu Al Miqdam, from Jabir who said,

‘I heard Abu Ja’far^-asws saying: ‘But rather, he recognises Allah^-azwj Mighty and Majestic and worships Him^-azwj, the one who recognises Allah^-azwj and recognises his Imam^-asws from us^-asws the People^-asws of the Household; and the one who does not recognise Allah^-azwj Mighty and Majestic and does not recognise his Imam^-asws from us^-asws the People^-asws of the Household, so rather he is recognising and worshipping other than Allah^-azwj. Like this, by Allah^-azwj, is the straying!’[31]

Worship with piousness:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ .

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj has not been worshipped with anything more superior than chastity for the belly and the private part’.[32]

Worship during the Occultation of the Imam^-ajfj:

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَيُّمَا أَفْضَلُ الْعِبَادَةُ فِي السِّرِّ مَعَ الْإِمَامِ مِنْكُمُ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ أَوِ الْعِبَادَةُ فِي ظُهُورِ الْحَقِّ وَ دَوْلَتِهِ مَعَ الْإِمَامِ مِنْكُمُ الظَّاهِرِ

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Ali Bin Mirdas, from Safwan Bin Yahya and Al Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty who said,

‘I said to Abu Abdullah^-asws, ‘Which is more superior, the worship (performed) in secret along with the Imam^-asws from you all (Imams^-asws) covertly in the government of the falsehood, or the worship (performed) during the appearance of the Truth and its government along with the Imam^-asws from you all (Imams^-asws) openly?’

فَقَالَ يَا عَمَّارُ الصَّدَقَةُ فِي السِّرِّ وَ اللَّهِ أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلَانِيَةِ وَ كَذَلِكَ وَ اللَّهِ عِبَادَتُكُمْ فِي السِّرِّ مَعَ إِمَامِكُمُ الْمُسْتَتِرِ فِي دَوْلَةِ الْبَاطِلِ وَ تَخَوُّفُكُمْ مِنْ عَدُوِّكُمْ فِي دَوْلَةِ الْبَاطِلِ وَ حَالِ الْهُدْنَةِ أَفْضَلُ مِمَّنْ يَعْبُدُ اللَّهَ عَزَّ وَ جَلَّ ذِكْرُهُ فِي ظُهُورِ الْحَقِّ مَعَ إِمَامِ الْحَقِّ الظَّاهِرِ فِي دَوْلَةِ الْحَقِّ وَ لَيْسَتِ الْعِبَادَةُ مَعَ الْخَوْفِ فِي دَوْلَةِ الْبَاطِلِ مِثْلَ الْعِبَادَةِ وَ الْأَمْنِ فِي دَوْلَةِ الْحَقِّ

So he^-asws said: ‘O Ammar! The charity (donated) in the secret, by Allah^-azwj, is superior than the charity (donated) publicly, and similar to that, by Allah^-azwj, is your worship in the secret along with your Imam^-asws, performed covertly in the government of the falsehood, and your fearing from your enemies in the government of the falsehood, and the state of truce, is more superior than the one who worships Allah^-azwj Mighty and Majestic, and his Zikr (Remembrance) during the appearance of the Truth along with the Imam^-asws of the Truth openly in the government of the Truth. And it isn’t so that the worship with the fear in the government of the falsehood is similar to the worship with the security in the government of the Truth.

وَ اعْلَمُوا أَنَّ مَنْ صَلَّى مِنْكُمُ الْيَوْمَ صَلَاةً فَرِيضَةً فِي جَمَاعَةٍ مُسْتَتِرٍ بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ لَهُ خَمْسِينَ صَلَاةً فَرِيضَةً فِي جَمَاعَةٍ وَ مَنْ صَلَّى مِنْكُمْ صَلَاةً فَرِيضَةً وَحْدَهُ مُسْتَتِراً بِهَا مِنْ عَدُوِّهِ فِي وَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ عَزَّ وَ جَلَّ بِهَا لَهُ خَمْساً وَ عِشْرِينَ صَلَاةً فَرِيضَةً وَحْدَانِيَّةً

And Know that the one from you who prays Salat today, the Obligatory Salat in a congregation during its (Prescribed) timings, concealing by it from his enemies, so he completes this, Allah^-azwj would Write for him fifty Obligatory Salats in a congregation. And the one from you who prays the Obligatory Salat alone during its (Prescribed) timings, concealing by it from his enemies, so he completes these, Allah^-azwj Mighty and Majestic would Write for him due to it, twenty five Obligatory Salats performed alone.

وَ مَنْ صَلَّى مِنْكُمْ صَلَاةً نَافِلَةً لِوَقْتِهَا فَأَتَمَّهَا كَتَبَ اللَّهُ لَهُ بِهَا عَشْرَ صَلَوَاتٍ نَوَافِلَ وَ مَنْ عَمِلَ مِنْكُمْ حَسَنَةً كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا عِشْرِينَ حَسَنَةً وَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ حَسَنَاتِ الْمُؤْمِنِ مِنْكُمْ إِذَا أَحْسَنَ أَعْمَالَهُ وَ دَانَ بِالتَّقِيَّةِ عَلَى دِينِهِ وَ إِمَامِهِ وَ نَفْسِهِ وَ أَمْسَكَ مِنْ لِسَانِهِ أَضْعَافاً مُضَاعَفَةً إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ

And the one from you who prays the Optional Salat to its timings, Allah^-asws would Write ten Optional Salats for him due to it; and the one from you who performed a good deed, Allah^-azwj Mighty and Majestic would Write for him, twenty Good deeds due to it. And Allah^-azwj Multiplies the good deeds of the Momin from you when he performs a good deed and makes a Religion with the dissimulation upon his Religion, and his Imam^-asws, and himself, and withholds his tongue, Multiplying it exponentially. Surely, Allah^-azwj Mighty and Majestic is Benevolent’.

قُلْتُ جُعِلْتُ فِدَاكَ قَدْ وَ اللَّهِ رَغَّبْتَنِي فِي الْعَمَلِ وَ حَثَثْتَنِي عَلَيْهِ وَ لَكِنْ أُحِبُّ أَنْ أَعْلَمَ كَيْفَ صِرْنَا نَحْنُ الْيَوْمَ أَفْضَلَ أَعْمَالًا مِنْ أَصْحَابِ الْإِمَامِ الظَّاهِرِ مِنْكُمْ فِي دَوْلَةِ الْحَقِّ وَ نَحْنُ عَلَى دِينٍ وَاحِدٍ

I said, ‘May I be sacrificed for you^-asws! By Allah^-azwj! You^-asws have made me desirous regarding the performance of the deeds and encouraged me upon it, but I would love to know how, today, we can come to be of more superior deeds than the companions of the Imam^-asws, the apparent one from you^-asws in the government of the Truth, and we are (all) upon one Religion’.

فَقَالَ إِنَّكُمْ سَبَقْتُمُوهُمْ إِلَى الدُّخُولِ فِي دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى الصَّلَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ إِلَى كُلِّ خَيْرٍ وَ فِقْهٍ وَ إِلَى عِبَادَةِ اللَّهِ عَزَّ ذِكْرُهُ سِرّاً مِنْ عَدُوِّكُمْ مَعَ إِمَامِكُمُ الْمُسْتَتِرِ مُطِيعِينَ لَهُ صَابِرِينَ مَعَهُ مُنْتَظِرِينَ لِدَوْلَةِ الْحَقِّ خَائِفِينَ عَلَى إِمَامِكُمْ وَ أَنْفُسِكُمْ مِنَ الْمُلُوكِ الظَّلَمَةِ

So he^-asws said: ‘You all are preceding them to the entry into the Religion of Allah^-azwj Mighty and Majestic and to the Salat, and the Soam (Fast), and the Hajj, and to every goodness, and understanding, and to the worship of Allah^-azwj, Mighty is His^-azwj Mention secretly from your enemies along with your Imam^-asws, the concealed, being obedient to him^-asws, observing patience with him^-asws, awaiting the government of the Truth, being fearful upon your Imam^-asws and yourselves from the unjust kings.

تَنْتَظِرُونَ إِلَى حَقِّ إِمَامِكُمْ وَ حُقُوقِكُمْ فِي أَيْدِي الظَّلَمَةِ قَدْ مَنَعُوكُمْ ذَلِكَ وَ اضْطَرُّوكُمْ إِلَى حَرْثِ الدُّنْيَا وَ طَلَبِ الْمَعَاشِ مَعَ الصَّبْرِ عَلَى دِينِكُمْ وَ عِبَادَتِكُمْ وَ طَاعَةِ إِمَامِكُمْ وَ الْخَوْفِ مَعَ عَدُوِّكُمْ فَبِذَلِكَ ضَاعَفَ اللَّهُ عَزَّ وَ جَلَّ لَكُمُ الْأَعْمَالَ فَهَنِيئاً لَكُمْ

You are awaiting to the rights of your Imams^-asws and their rights are in the hands of the oppressors who have prevent that from them^-asws, compelling you all to covet the world and you are seeking the livelihood with the patience upon your Religion, and your (acts of) worship, and obedience to your Imam^-asws, and the fear from your enemies. So, due to that, Allah^-azwj Mighty and Majestic would Multiply the deeds for you all. Therefore, congratulations be to you all!’

قُلْتُ جُعِلْتُ فِدَاكَ فَمَا تَرَى إِذاً أَنْ نَكُونَ مِنْ أَصْحَابِ الْقَائِمِ وَ يَظْهَرَ الْحَقُّ وَ نَحْنُ الْيَوْمَ فِي إِمَامَتِكَ وَ طَاعَتِكَ أَفْضَلُ أَعْمَالًا مِنْ أَصْحَابِ دَوْلَةِ الْحَقِّ وَ الْعَدْلِ

I said, ‘May I be sacrificed for you^-asws! So what is your^-asws view, when, if we were to become from the companions of Al-Qaim^-asws and the Truth is manifested, and today we are in your^-asws Imamate and your^-asws obedience, are our deeds superior than the companions of the government of the Truth and the justice?’

فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تُحِبُّونَ أَنْ يُظْهِرَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْحَقَّ وَ الْعَدْلَ فِي الْبِلَادِ وَ يَجْمَعَ اللَّهُ الْكَلِمَةَ وَ يُؤَلِّفَ اللَّهُ بَيْنَ قُلُوبٍ مُخْتَلِفَةٍ وَ لَا يَعْصُونَ اللَّهَ عَزَّ وَ جَلَّ فِي أَرْضِهِ وَ تُقَامَ حُدُودُهُ فِي خَلْقِهِ وَ يَرُدَّ اللَّهُ الْحَقَّ إِلَى أَهْلِهِ فَيَظْهَرَ حَتَّى لَا يُسْتَخْفَى بِشَيْ‏ءٍ مِنَ الْحَقِّ مَخَافَةَ أَحَدٍ مِنَ الْخَلْقِ

So he^-asws said: ‘Glory be to Allah^-azwj! Are you not loving that Allah^-azwj Blessed and High should Manifest the Truth and the justice in the country, and Allah^-azwj should Gather the ideologies, and Allah^-azwj Joins between the differing hearts and no one would be disobeying Allah^-azwj Mighty and Majestic in His^-azwj earth, and His^-azwj Legal Punishments be established among His^-azwj creatures, and Allah^-azwj should Return the Truth to its people, so it overcome until nothing from the Truth would be concealed out of fear of anyone from the creatures?

أَمَا وَ اللَّهِ يَا عَمَّارُ لَا يَمُوتُ مِنْكُمْ مَيِّتٌ عَلَى الْحَالِ الَّتِي أَنْتُمْ عَلَيْهَا إِلَّا كَانَ أَفْضَلَ عِنْدَ اللَّهِ مِنْ كَثِيرٍ مِنْ شُهَدَاءِ بَدْرٍ وَ أُحُدٍ فَأَبْشِرُوا .

But, by Allah^-azwj, O Ammar! A dying one from you all is not dying upon the state which you are upon except that he would be superior in the Presence of Allah^-azwj than most of the martyrs of Badr and Ohad. Therefore receive glad tidings!’[33]

Deficiency in worshiping:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قَالَ لِبَعْضِ وُلْدِهِ يَا بُنَيَّ عَلَيْكَ بِالْجِدِّ لَا تُخْرِجَنَّ نَفْسَكَ مِنَ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُعْبَدُ حَقَّ عِبَادَتِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Sa’ad Bin Abu Khalaf, from

Abu Al-Hassan Al-Musa^-asws said to one of his^-asws sons: ‘O my^-asws son! Upon you is with the seriousness. Do not let yourself exit from the limit of the deficiency in worshipping Allah^-azwj Mighty and Majestic and His^-azwj obedience, for Allah^-azwj cannot be worshipped as truly as He^-azwj should be worshiped’.[34]

وَ كَذَا الْعِبَادَةُ كَمَا قَالَ سَيِّدُ الْعَابِدِينَ وَ الْعَارِفِينَ وَ الشَّاكِرِينَ ص‏

And like that is the worship, just as the Chief of the worshippers and knowers and the grateful ones said (Imam Zain-ul-Abadeen^-asws):

لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.

‘I^-asws cannot number the praises upon You^-azwj. You^-azwj are just as You^-azwj Praised upon Yourself^-azwj’.

وَ قَالَ ص‏

And he^-asws said:

مَا عَبَدْنَاكَ‏ حَقَ‏ عِبَادَتِكَ‏ وَ مَا عَرَفْنَاكَ‏ حَقَ‏ مَعْرِفَتِكَ‏.

‘We did not worship You^-azwj as is the right of Your^-azwj worship, and we did not recognise You^-azwj as is the right of Your^-azwj Recognition’.[ An extract: الصحيفة السجادية، ص: 38]

The moderation in the worship

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ هَذَا الدِّينَ مَتِينٌ فَأَوْغِلُوا فِيهِ بِرِفْقٍ وَ لَا تُكَرِّهُوا عِبَادَةَ اللَّهِ إِلَى عِبَادِ اللَّهِ فَتَكُونُوا كَالرَّاكِبِ الْمُنْبَتِّ الَّذِي لَا سَفَراً قَطَعَ وَ لَا ظَهْراً أَبْقَى .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘This Religion is robust, therefore embrace it with softness, and do not make the worship of Allah^-azwj seem abhorrent to the servants of Allah^-azwj, so you would become like the excessive rider who neither cuts (completes) a journey nor does a back (of an animal) remain (for him)’.

مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُقَرِّنٍ عَنْ مُحَمَّدِ بْنِ سُوقَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) مِثْلَهُ .

Muhammad Bin Sinan, from Muqarrin, from Muhammad Bin Sowqat, from Abu Ja’far^-asws – similar to it’.[35]

Fulfilling the Rights of Momineen is Worshipping:

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ .

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel, from Murazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj has not been worshipped with anything more superior than the fulfilling of the rights of the Momin’.[36]

Worship in Open and in Privacy:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا عَمَّارُ الصَّدَقَةُ وَ اللَّهِ فِي السِّرِّ أَفْضَلُ مِنَ الصَّدَقَةِ فِي الْعَلَانِيَةِ وَ كَذَلِكَ وَ اللَّهِ الْعِبَادَةُ فِي السِّرِّ أَفْضَلُ مِنْهَا فِي الْعَلَانِيَةِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Mirdas, from Safwan Bin Yahya, and Al Hassan Bin Mahboub, from Hisham Bin Salim, from Ammar Al Sabaty who said,

‘Abu Abdullah^-asws said to me: ‘O Ammar! By Allah^-azwj! The charity (given) in secret is superior than the charity in the open, and similar to that, by Allah^-azwj, is the worship in the secrecy being superior than it is in the open’.[37]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Hareyz, from Moalla Bin Khunays who said,

‘Abu Abdullah^-asws said: ‘O Moalla! Conceal our^-asws matter and do not broadcast it, for the one who conceals our^-asws matter and does not broadcast would be Honoured by Allah^-azwj in the world due to it, and He^-azwj would Make a light to be in between his eyes in the Hereafter, guiding him to the Paradise.

يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ

O Moalla! The one who broadcasts our^-asws matter and does not conceal it, Allah^-azwj would Humiliate him in the world due to it, and Remove the light from in between his eyes in the Hereafter, and Make a darkness to be for him, guiding him to the Fire.

يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ

O Moalla! The dissimulation (Taqeeya) is from my^-asws Religion and the Religion of my^-asws forefathers^-asws; and there is no Religion for the one who has no dissimulation (Taqiyya) for him.

يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ

O Moalla! Allah^-azwj Loves to be worshipped in the privacy just as He^-azwj Loves to be worshipped openly.

يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ .

O Moalla! The broadcaster of our^-asws matter is like the rejector of it’.[38]

Boastfullness destroyes the worship:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَضْرِ بْنِ قِرْوَاشٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى عَالِمٌ عَابِداً فَقَالَ لَهُ كَيْفَ صَلَاتُكَ فَقَالَ مِثْلِي يُسْأَلُ عَنْ صَلَاتِهِ وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا قَالَ فَكَيْفَ بُكَاؤُكَ قَالَ أَبْكِي حَتَّى تَجْرِيَ دُمُوعِي فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ خَائِفٌ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ إِنَّ الْمُدِلَّ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْ‏ءٌ

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Nazar Bin Qirwashi, from Is’haq Bin Ammar, from,

Abu Abdullah^-asws said: ‘A scholar came to a worshipper and said to him, ‘How is your Salāt?’ So he said, ‘The like of me is been questioned about his Salāt, and I have been worshipping Allah^-azwj since such and such (time)?’ He said, ‘So how is your weeping?’ He said, ‘I tend to weep until my tears flow upon me’. So the scholar said to him, ‘So if you were to laugh while you are fearful (of Allah^-azwj) it would be superior than your weeping while you are self-conceited (boastful). The self-conceited one, nothing from his deeds ascends (to Allah^-azwj)’.[39]

Supplications are the most important aspect of worship:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ ابْنِ مَحْبُوبٍ جَمِيعاً عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَيُّ الْعِبَادَةِ أَفْضَلُ فَقَالَ مَا مِنْ شَيْ‏ءٍ أَفْضَلَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنْ أَنْ يُسْئَلَ وَ يُطْلَبَ مِمَّا عِنْدَهُ وَ مَا أَحَدٌ أَبْغَضَ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّنْ يَسْتَكْبِرُ عَنْ عِبَادَتِهِ وَ لَا يَسْأَلُ مَا عِنْدَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail and Ibn Mahboub, altogether from Hanan Bin Sadeyr, from his father who said,

‘I said to Abu Ja’far^-asws, ‘Which of the (acts of) worship is most superior?’ So he^-asws said: ‘There is none from the things more superior in the Presence of Allah^-azwj Mighty and Majestic that He^-azwj should be asked and sought from for what is with Him^-azwj. There is no one more Hateful to Allah^-azwj Mighty and Majestic than the one who is too arrogant from worshipping Him^-azwj and he does not ask for what is with Him^-azwj’.[40]

The best words of worship:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَيْرُ الْعِبَادَةِ قَوْلُ.

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of the (acts of) worship are the words,

لَا إِلَهَ إِلَّا اللَّهُ

‘There is no god except for Allah^-azwj’.[41]

Staying awake at night due to sickness is worshipping:

عَلِيٌّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ أَبُو جَعْفَرٍ  ( عليه السلام ) سَهَرُ لَيْلَةٍ مِنْ مَرَضٍ أَفْضَلُ مِنْ عِبَادَةِ سَنَةٍ .

Ali, from his father, from Abdullah Bin Al Mugheira, from Abu Al Sabbah who said,

‘Abu Ja’far^-asws said: ‘Staying awake for one night out of sickness is superior than the worship for a year’.[42]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ دُرُسْتَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَهَرُ لَيْلَةٍ مِنْ مَرَضٍ أَوْ وَجَعٍ أَفْضَلُ وَ أَعْظَمُ أَجْراً مِنْ عِبَادَةِ سَنَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Dorost, from Zurara, from

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws having said: ‘Staying awake at night due to illness or pain is superior and with greater Recompense than worship for a year’.[43]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ حُمَّى لَيْلَةٍ تَعْدِلُ عِبَادَةَ سَنَةٍ وَ حُمَّى لَيْلَتَيْنِ تَعْدِلُ عِبَادَةَ سَنَتَيْنِ وَ حُمَّى ثَلَاثٍ تَعْدِلُ عِبَادَةَ سَبْعِينَ سَنَةً

Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Fever for a night equates to worship for a year, and fever for two nights equates to worship for two years, and fever for three (nights) equates to worship for seventy years’.

قَالَ قُلْتُ فَإِنْ لَمْ يَبْلُغْ سَبْعِينَ سَنَةً قَالَ فَلِأُمِّهِ وَ أَبِيهِ قَالَ قُلْتُ فَإِنْ لَمْ يَبْلُغَا قَالَ فَلِقَرَابَتِهِ قَالَ قُلْتُ فَإِنْ لَمْ يَبْلُغْ قَرَابَتُهُ قَالَ فَلِجِيرَانِهِ .

He (the narrator) said, ‘I said, ‘Supposing he does not reach (to the age of) seventy years?’ He^-asws said: ‘So it would be for his mother and his father’. I said, ‘Supposing they both don’t reach (to that)’. He^-asws said: ‘So it would be for his relatives’. I said, ‘Supposing his relatives don’t reach to that?’ He^-asws said: ‘So it would be for his neighbours’.[44]

Tasbih – the best form of Worship:

وَ بِهَذَا الْإِسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عُقْبَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ مِنَ التَّحْمِيدِ أَفْضَلَ مِنْ تَسْبِيحِ فَاطِمَةَ ( عليها السلام ) وَ لَوْ كَانَ شَيْ‏ءٌ أَفْضَلَ مِنْهُ لَنَحَلَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَاطِمَةَ ( عليها السلام).

And by this chain, from Salih Bin Uqba, from Uqba,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A servant cannot worship Allah^-azwj with anything from the Praising, superior than the Glorification (Tasbīḥ) of Syeda Fatima^-asws, and had there been anything superior than it, Rasool-Allah^-saww would have conferred (bestowed) it upon Fatima^-asws’.[45]

Friday Night has more rewards for Worshiping:

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلْجُمُعَةِ حَقّاً وَ حُرْمَةً فَإِيَّاكَ أَنْ تُضَيِّعَ أَوْ تُقَصِّرَ فِي شَيْ‏ءٍ مِنْ عِبَادَةِ اللَّهِ وَ التَّقَرُّبِ إِلَيْهِ بِالْعَمَلِ الصَّالِحِ وَ تَرْكِ الْمَحَارِمِ كُلِّهَا فَإِنَّ اللَّهَ يُضَاعِفُ فِيهِ الْحَسَنَاتِ وَ يَمْحُو فِيهِ السَّيِّئَاتِ وَ يَرْفَعُ فِيهِ الدَّرَجَاتِ

Muhammad Bin Yahya, from Abdullah Bin Muhammd, from Ali Bin Al Hakam, from Aban, from

Abu Abdullah^-asws said: ‘For the Friday there is a right and a sanctity, therefore beware of wasting or being deficient regarding anything from the worship of Allah^-azwj, and getting closer to Him^-azwj with the righteous deeds and neglecting the Prohibitions, all of them, for Allah^-azwj Multiplies the good deeds therein, and Deletes the sins during it, and Raises the Levels during it’.

قَالَ وَ ذَكَرَ أَنَّ يَوْمَهُ مِثْلُ لَيْلَتِهِ فَإِنِ اسْتَطَعْتَ أَنْ تُحْيِيَهَا بِالصَّلَاةِ وَ الدُّعَاءِ فَافْعَلْ فَإِنَّ رَبَّكَ يَنْزِلُ فِي أَوَّلِ لَيْلَةِ الْجُمُعَةِ إِلَى سَمَاءِ الدُّنْيَا فَيُضَاعِفُ فِيهِ الْحَسَنَاتِ وَ يَمْحُو فِيهِ السَّيِّئَاتِ وَ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ .

He (the narrator) said, ‘And he^-asws mentioned that its day is like its night. So if you have the capacity that you spend (all night) in offering the Salāt and the supplications, then do so, as (angels) descends from your Lord^-azwj during the beginning of the night of Friday from the sky to the world, and He^-azwj Multiplies the good deeds during it and Deletes the sins during it, and that Allah^-azwj Kindness is Vast and Graceful’.[46]

Looking towards parents, Kabah, Imam^-asws is Worship:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّظَرُ إِلَى الْكَعْبَةِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْوَالِدَيْنِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْإِمَامِ عِبَادَةٌ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The looking towards the Kabah is (an act of) worship, and the looking towards the parents is (an act of) worship, and the looking at the Imam^-asws is (an act of) worship’.

وَ قَالَ مَنْ نَظَرَ إِلَى الْكَعْبَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ .

And he^-asws said: ‘The one who looks towards the Kabah, one good deed is written for him and ten sins are deleted from him’.[47]

Seeking livelihood is among the most superior forms of Worship:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي خَالِدٍ الْكُوفِيِّ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْعِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا طَلَبُ الْحَلَالِ

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abu Khalid Al Kufy,

(It has been narrated) raising it to Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The worship has seventy parts, the most superior of it being seeking the livelihood’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْمِنْقَرِيِّ عَنْ هِشَامٍ الصَّيْدَلَانِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هِشَامُ إِنْ رَأَيْتَ الصَّفَّيْنِ قَدِ الْتَقَيَا فَلَا تَدَعْ طَلَبَ الرِّزْقِ فِي ذَلِكَ الْيَوْمِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ismail Bin Muhammad Al Minqary, from Hisham Al Saydalany who said,

‘Abu Abdullah^-asws said: ‘O Hisham! Even if you were to see the two swords having met (in battle), so do not leave seeking the livelihood during that day’.[49]

Neglecting Work for Worship is Abhored:

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا فَعَلَ عُمَرُ بْنُ مُسْلِمٍ قُلْتُ جُعِلْتُ فِدَاكَ أَقْبَلَ عَلَى الْعِبَادَةِ وَ تَرَكَ التِّجَارَةَ فَقَالَ وَيْحَهُ أَ مَا عَلِمَ أَنَّ تَارِكَ الطَّلَبِ لَا يُسْتَجَابُ لَهُ

From him, from Muhammad Bin Ali, from Haroun Bin Hamza, from Ali Bin Abdul Aziz who said,

‘Abu Abdullah^-asws said to me: ‘What does Umar Bin Muslim do?’ I said, ‘May I be sacrificed for you^-asws! He has diverted towards the worship and neglects the business’. So he^-asws said: ‘Woe be unto him! The neglecter of the seeking does not get his supplications Answered for him.

إِنَّ قَوْماً مِنْ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَمَّا نَزَلَتْ وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ أَغْلَقُوا الْأَبْوَابَ وَ أَقْبَلُوا عَلَى الْعِبَادَةِ وَ قَالُوا قَدْ كُفِينَا

A group from the companions of Rasool-Allah^-saww, when (the Verse)  [65:2] and whoever is fearful of Allah, He will make for him an outlet [65:3] And He provides for him from (sources) he does not reckon, was Revealed, they locked their doors and diverted themselves towards the worship, and they were saying, ‘Allah^-azwj would Suffice for us’.

فَبَلَغَ ذَلِكَ النَّبِيَّ ( صلى الله عليه وآله ) فَأَرْسَلَ إِلَيْهِمْ فَقَالَ مَا حَمَلَكُمْ عَلَى مَا صَنَعْتُمْ قَالُوا يَا رَسُولَ اللَّهِ تُكُفِّلَ لَنَا بِأَرْزَاقِنَا فَأَقْبَلْنَا عَلَى الْعِبَادَةِ فَقَالَ إِنَّهُ مَنْ فَعَلَ ذَلِكَ لَمْ يُسْتَجَبْ لَهُ عَلَيْكُمْ بِالطَّلَبِ .

So that reached the Prophet^-saww, so he^-saww sent for them. He^-saww said: ‘What made you carry upon what you are doing?’ They said, ‘O Rasool-Allah^-saww! You^-saww guaranteed our livelihood for us, so we diverted ourselves towards the worship’. So he^-saww said: ‘The one who does that, (his supplications) would not be Answered for him. It is upon you with the seeking (of the livelihood)’.[50]

Conditions of Listing to others for Worship:

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْأَرْمَنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَصْغَى إِلَى نَاطِقٍ فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ يُؤَدِّي عَنِ اللَّهِ عَزَّ وَ جَلَّ فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ النَّاطِقُ يُؤَدِّي عَنِ الشَّيْطَانِ فَقَدْ عَبَدَ الشَّيْطَانَ .

Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Ahmad Bin Muhammad Bin Ibrahim Al Arzamy, form Al Hassan Bin Ali Bin Yaqteen, from

Abu Ja’far^-asws said: ‘The one who listens to a speaker to, he has worshipped him. So if the speaker is inviting from Allah^-azwj Mighty and Majestic so he has worshipped Allah^-azwj, but if the speaker was inviting from the Satan^-la so he has worshipped the Satan^-la’.[51]

Allah^-azwj ‘s Advise to Prophet Musa^-as for Worshipping:

يَا مُوسَى أَنْتَ عَبْدِي وَ أَنَا إِلَهُكَ لَا تَسْتَذِلَّ الْحَقِيرَ الْفَقِيرَ وَ لَا تَغْبِطِ الْغَنِيَّ بِشَيْ‏ءٍ يَسِيرٍ وَ كُنْ عِنْدَ ذِكْرِي خَاشِعاً وَ عِنْدَ تِلَاوَتِهِ بِرَحْمَتِي طَامِعاً وَ أَسْمِعْنِي لَذَاذَةَ التَّوْرَاةِ بِصَوْتٍ خَاشِعٍ حَزِينٍ اطْمَئِنَّ عِنْدَ ذِكْرِي وَ ذَكِّرْ بِي مَنْ يَطْمَئِنُّ إِلَيَّ وَ اعْبُدْنِي وَ لَا تُشْرِكْ بِي شَيْئاً وَ تَحَرَّ مَسَرَّتِي إِنِّي أَنَا السَّيِّدُ الْكَبِيرُ إِنِّي خَلَقْتُكَ مِنْ نُطْفَةٍ مِنْ مَاءٍ مَهِينٍ مِنْ طِينَةٍ أَخْرَجْتُهَا مِنْ أَرْضٍ ذَلِيلَةٍ مَمْشُوجَةٍ فَكَانَتْ بَشَراً فَأَنَا صَانِعُهَا خَلْقاً فَتَبَارَكَ وَجْهِي وَ تَقَدَّسَ صَنِيعِي لَيْسَ كَمِثْلِي شَيْ‏ءٌ وَ أَنَا الْحَيُّ الدَّائِمُ الَّذِي لَا أَزُولُ

O Musa^-as! You^-as are My^-azwj servant and I^-azwj am your^-azwj God. Do not belittle the despicable, the poor, and do not envy the rich for a little thing. And become humble in My^-azwj Remembrance and in it’s (the Torah) Recitation ravenously by My^-azwj Mercy, and make Me^-azwj Hear the pleasance of the Torah in a humble voice, full of grief. Be at rest during My^-azwj Remembrance, and mention Me^-azwj to the ‘one’ who is assured to Me^-azwj, and worship Me^-azwj and do not associate with Me^-azwj anything.

And make haste to My^-azwj Pleasure, ‘إِنِّي أَنَا السَّيِّدُ الْكَبِيرُ’ for I^-azwj and the Great Master^-azwj. I^-azwj Created you^-as from a seed of menial water from clay which I^-azwj Took out from a disgraceful mixture of dust. So it was a human being and I^-azwj carved it into a creature. So Blessed is My^-azwj ‘وَجْهِي’ (My Wali^-as), and Holy is My^-azwj Craft. There is nothing like Me^-azwj and I^-azwj am the Eternal Living One who will not Decline.

يَا مُوسَى كُنْ إِذَا دَعَوْتَنِي خَائِفاً مُشْفِقاً وَجِلًا عَفِّرْ وَجْهَكَ لِي فِي التُّرَابِ وَ اسْجُدْ لِي بِمَكَارِمِ بَدَنِكَ وَ اقْنُتْ بَيْنَ يَدَيَّ فِي الْقِيَامِ وَ نَاجِنِي حِينَ تُنَاجِينِي بِخَشْيَةٍ مِنْ قَلْبٍ وَجِلٍ وَ احْيَ بِتَوْرَاتِي أَيَّامَ الْحَيَاةِ وَ عَلِّمِ الْجُهَّالَ مَحَامِدِي وَ ذَكِّرْهُمْ آلَائِي وَ نِعْمَتِي وَ قُلْ لَهُمْ لَا يَتَمَادَوْنَ فِي غَيِّ مَا هُمْ فِيهِ فَإِنَّ أَخْذِي أَلِيمٌ شَدِيدٌ

O Musa^-as! When you supplicate to Me^-azwj, be fearful, anxious and rub your^-as face in the dust to Me^-azwj and prostrate to Me^-azwj by the noble parts of your^-as body, and plead in front of Me^-azwj when standing, and whisper to Me^-azwj when you whisper with a humble heart anxiously, and revive My^-azwj Torah in the days of the life, and teach My^-azwj Praise to the ignorant ones, and remind them of My^-azwj Favours, and My^-azwj Bounties, and tell them not to persist in the transgression in which they are engulfed, for My^-azwj Hold is Painful and Intense.

يَا مُوسَى إِذَا انْقَطَعَ حَبْلُكَ مِنِّي لَمْ يَتَّصِلْ بِحَبْلِ غَيْرِي فَاعْبُدْنِي وَ قُمْ بَيْنَ يَدَيَّ مَقَامَ الْعَبْدِ الْحَقِيرِ الْفَقِيرِ ذُمَّ نَفْسَكَ فَهِيَ أَوْلَى بِالذَّمِّ وَ لَا تَتَطَاوَلْ بِكِتَابِي عَلَى بَنِي إِسْرَائِيلَ فَكَفَى بِهَذَا وَاعِظاً لِقَلْبِكَ وَ مُنِيراً وَ هُوَ كَلَامُ رَبِّ الْعَالَمِينَ جَلَّ وَ تَعَالَى

O Musa^-as! If I^-azwj Cut off your Rope from Me^-azwj you^-as will not (be able to) connect with the rope of others. So, worship Me^-azwj, and stand in front of Me^-azwj like the standing of the lowly poor servant. Condemn yourself for it is the highest (most deserving) for condemnation, and do not empower the Children of Israel by My^-azwj Book, for it is sufficient advice for your^-as heart and an enlightenment, and it is the Speech of the Lord^-azwj of the Worlds, Majestic and High.

يَا مُوسَى مَتَى مَا دَعَوْتَنِي وَ رَجَوْتَنِي فَإِنِّي سَأَغْفِرُ لَكَ عَلَى مَا كَانَ مِنْكَ السَّمَاءُ تُسَبِّحُ لِي وَجَلًا وَ الْمَلَائِكَةُ مِنْ مَخَافَتِي مُشْفِقُونَ وَ الْأَرْضُ تُسَبِّحُ لِي طَمَعاً وَ كُلُّ الْخَلْقِ يُسَبِّحُونَ لِي دَاخِرُونَ ثُمَّ عَلَيْكَ بِالصَّلَاةِ الصَّلَاةِ فَإِنَّهَا مِنِّي بِمَكَانٍ وَ لَهَا عِنْدِي عَهْدٌ وَثِيقٌ وَ أَلْحِقْ بِهَا مَا هُوَ مِنْهَا زَكَاةَ الْقُرْبَانِ مِنْ طَيِّبِ الْمَالِ وَ الطَّعَامِ فَإِنِّي لَا أَقْبَلُ إِلَّا الطَّيِّبَ يُرَادُ بِهِ وَجْهِي وَ اقْرُنْ مَعَ ذَلِكَ صِلَةَ الْأَرْحَامِ فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ الرَّحِمُ أَنَا خَلَقْتُهَا فَضْلًا مِنْ رَحْمَتِي لِيَتَعَاطَفَ بِهَا الْعِبَادُ وَ لَهَا عِنْدِي سُلْطَانٌ فِي مَعَادِ الْآخِرَةِ وَ أَنَا قَاطِعُ مَنْ قَطَعَهَا وَ وَاصِلُ مَنْ وَصَلَهَا وَ كَذَلِكَ أَفْعَلُ بِمَنْ ضَيَّعَ أَمْرِي

O Musa^-as! Whenever you supplicate to Me^-azwj and refer to Me^-azwj, I^-azwj shall Forgive you^-as what was from you^-as. The sky Glorifies to Me^-azwj My^-azwj Majesty, and the Angels are fearful of Me^-azwj and anxious, and the earth Glorifies to Me^-azwj ravenously, and all of the creation Glorifies Me^-azwj in humbleness. Then it is on you to Pray. The Prayer has a place with Me^-azwj and for it has in My^-azwj Presence a firm Covenant and I^-azwj Attach to it what was from it (An extract).[52]

Worshipping during Salat:

عن حسين بن أحمد، عن أبيه، عن أبي عبد الله (عليه السلام) قال: سمعته يقول: «إن طاعة الله خدمته في الأرض، فليس شي‏ء من خدمته تعدل الصلاة، فمن ثم نادت الملائكة زكريا و هو قائم يصلي في المحراب»

From Husayn Bin Ahmad, from his father,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The obedience of Allah^-azwj is serving Him^-azwj in the earth, and there isn’t anything from serving Him^-azwj which equates to the Salat. Thus, from them, the Angels called out to Zakariyya^-as, and he^-as was standing praying Salat in the Prayer Niche’.^[53]

Additional Ahadith on saying of Amir-ul-Momineenasws on Salat are given in Appendix III.

The Ahadith Narrators and the Worshipers:

وعن الحسين بن محمد ، عن أحمد بن إسحاق ، عن سعدان بن مسلم ، عن معاوية بن عمّار ، قال : قلت لأبي عبدالله ( عليه السلام ) : رجل راوية لحديثكم ـ إلى أن قال : ـ فقال : الراوية لحديثنا ( يشد به ) قلوب شيعتنا أفضل من ألف عابد .

And from Al Husayn Bin Muhammad, from Ahmad Bin Ishaq, from Sad Bin Muslim, from Muawiya Bin Amar who says:

I said to Abu Abd Allah^-asws: (What about) a man who narrates your^-asws Ahadith? – until he^-asws said: The narrator of our^-asws Ahadith by which the hearts of our^-asws Shites get strengthened is superior than the thousand worshippers.[54]

The True Worship is with ‘Muarifat’:

عن أبي حمزة الثمالي قال قال أبو جعفر ع يا با حمزة إنما يعبد الله من عرف الله، فأما من لا يعرف الله كأنما يعبد غيره هكذا ضالا قلت أصلحك الله و ما معرفة الله قال يصدق الله و يصدق محمدا رسول الله ص في موالاة علي و الايتمام به، و بأئمة الهدى من بعده و البراءة إلى الله من عدوهم، و كذلك عرفان الله،

 قال قلت أصلحك الله أي شي‏ء إذا عملته أنا استكملت حقيقة الإيمان قال توالي أولياء الله، و تعادي أعداء الله، و تكون مع الصادقين كما أمرك الله،

 قال قلت و من أولياء الله و من أعداء الله فقال أولياء الله محمد رسول الله و علي و الحسن و الحسين و علي بن الحسين، ثم انتهي الأمر إلينا ثم ابني جعفر، و أومأ إلى جعفر و هو جالس فمن والى هؤلاء فقد والى الله و كان مع الصادقين كما أمره الله، قلت و من أعداء الله أصلحك الله قال الأوثان الأربعة، قال قلت من هم قال أبو الفصيل و رمع و نعثل و معاوية و من دان بدينهم فمن عادى هؤلاء فقد عادى أعداء الله

Abu Hamza Al-Thamalli says that Abu Jafar^-asws said: O Aba Hamza! One cannot worship Allah^-azwj unless one gets His^-azwj ‘Irfan’ (the recognition). For that who worships Allah^-azwj without His^-azwj Irfan (knowing Allah^-azwj) is as if he worshipped other than Him^-azwj and is lost (Allah^-azwj forbid). And the Irfan of Allah^-azwj is to say Allah^-azwj‘s Promise is True, Mohammed^-saww is the True Prophet of Allah^-azwj, Ali^-asws is the True Wali Allah^-azwj, and all the Aimmah^-asws who would come after him^-asws.  And to disassociate from their^-asws enemies and this is the Irfan-Allah^-azwj the recognition of Allah^-azwj.

I said may Allah^-azwj be pleased with you; please inform me about the reality of the Eman.  Imam^-asws said: (it is) to love the Auliya Allah[55] Masomeen^-asws, and be hostile to the enemies of Allah^-azwj, and be with the Truthful Ones^-asws and (follow) Commanded of Allah^-azwj.

I asked: Who are the Auliya Allah^-asws and the enemies of Allah?  Imam^-asws said: The ‘Auliya Allah’ are Muhammad^-saww the Messenger of Allah^-azwj, Ali^-asws and Hassan^-asws and Hussain^-asws and Ali^-asws bin Al-Hussain^-asws, and then up to me^-asws and then my son^-asws, Jafar^-asws, and all the way to Jafar^-asws and his descendants who are from Allah^-azwj and are His^-azwj Amr and one must adhere to them^-asws.

I asked: Who are the enemies of Allah^-azwj, may Allah be pleased with you^-asws?  Imam^-asws said: ‘The four idols, he said, I asked: Who are they? (Imam^-asws) said أبو الفصيل, رمع, نعثل, and Muawiya and the followers and friends of their religion. Also said, who hold animosity against us^-asws are the enemies of Allah.[56]

‘Muarifat’ Comes from Learning Ahadith:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ فُلَانٍ الْوَاقِفِيِّ قَالَ كَانَ لِيَ ابْنُ عَمٍّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَبْدِ اللَّهِ كَانَ زَاهِداً وَ كَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ وَ كَانَ يَتَّقِيهِ السُّلْطَانُ لِجِدِّهِ فِي الدِّينِ وَ اجْتِهَادِهِ وَ رُبَّمَا اسْتَقْبَلَ السُّلْطَانَ بِكَلَامٍ صَعْبٍ يَعِظُهُ وَ يَأْمُرُهُ بِالْمَعْرُوفِ وَ يَنْهَاهُ عَنِ الْمُنْكَرِ وَ كَانَ السُّلْطَانُ يَحْتَمِلُهُ لِصَلَاحِهِ وَ لَمْ تَزَلْ هَذِهِ حَالَتَهُ حَتَّى كَانَ يَوْمٌ مِنَ الْأَيَّامِ إِذْ دَخَلَ عَلَيْهِ أَبُو الْحَسَنِ مُوسَى ع وَ هُوَ فِي الْمَسْجِدِ فَرَآهُ فَأَوْمَأَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ يَا أَبَا عَلِيٍّ مَا أَحَبَّ إِلَيَّ مَا أَنْتَ فِيهِ وَ أَسَرَّنِي إِلَّا أَنَّهُ لَيْسَتْ لَكَ مَعْرِفَةٌ فَاطْلُبِ الْمَعْرِفَةَ قَالَ جُعِلْتُ فِدَاكَ وَ مَا الْمَعْرِفَةُ قَالَ اذْهَبْ فَتَفَقَّهْ وَ اطْلُبِ الْحَدِيثَ قَالَ عَمَّنْ قَالَ عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ ثُمَّ اعْرِضْ عَلَيَّ الْحَدِيثَ قَالَ فَذَهَبَ فَكَتَبَ ثُمَّ جَاءَهُ فَقَرَأَهُ عَلَيْهِ فَأَسْقَطَهُ كُلَّهُ ثُمَّ قَالَ لَهُ اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ وَ كَانَ الرَّجُلُ مَعْنِيّاً بِدِينِهِ فَلَمْ يَزَلْ يَتَرَصَّدُ أَبَا الْحَسَنِ ع حَتَّى خَرَجَ إِلَى ضَيْعَةٍ لَهُ فَلَقِيَهُ فِي الطَّرِيقِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْتَجُّ عَلَيْكَ بَيْنَ يَدَيِ اللَّهِ فَدُلَّنِي عَلَى الْمَعْرِفَةِ قَالَ فَأَخْبَرَهُ بِأَمِيرِ الْمُؤْمِنِينَ ع وَ مَا كَانَ بَعْدَ رَسُولِ اللَّهِ ص وَ أَخْبَرَهُ بِأَمْرِ الرَّجُلَيْنِ فَقَبِلَ مِنْهُ ثُمَّ قَالَ لَهُ فَمَنْ كَانَ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ الْحَسَنُ ع ثُمَّ الْحُسَيْنُ ع حَتَّى انْتَهَى إِلَى نَفْسِهِ ثُمَّ سَكَتَ قَالَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ هُوَ الْيَوْمَ قَالَ إِنْ أَخْبَرْتُكَ تَقْبَلُ قَالَ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَنَا هُوَ قَالَ فَشَيْ‏ءٌ أَسْتَدِلُّ بِهِ قَالَ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَ أَشَارَ بِيَدِهِ إِلَى أُمِّ غَيْلَانَ فَقُلْ لَهَا يَقُولُ لَكِ مُوسَى بْنُ جَعْفَرٍ أَقْبِلِي قَالَ فَأَتَيْتُهَا فَرَأَيْتُهَا وَ اللَّهِ تَخُدُّ الْأَرْضَ خَدّاً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ ثُمَّ أَشَارَ إِلَيْهَا فَرَجَعَتْ قَالَ فَأَقَرَّ بِهِ ثُمَّ لَزِمَ الصَّمْتَ وَ الْعِبَادَةَ فَكَانَ لَا يَرَاهُ أَحَدٌ يَتَكَلَّمُ بَعْدَ ذَلِكَ  مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ مِثْلَهُ

Ali ibn Ibrahim has narrated from his father from Muhammad from Muhammad ibn so and so al-Waqiti (a certain sect) who has said:

One of the sons of my uncle was called al-Hassan ibn Abd Allah. He was Zahid (restricted himself from worldly pleasures). He was the foremost in worship in his time. The Sultan would also observe cautions due to his devoutness and seriousness in matters of religion. He even demanded the Sultan to respect and maintain the lawful and the unlawful rule with strictness. The Sultan exercised patience with him due to his virtuousness.

It continued as such every day until one day, Abu Al-Hassan, Musa^-asws went to him while he was in the mosque and called him with a hand gesture. When he came near, the Imam^-asws said, O Abu Ali, I^-asws like your practice very much and it makes me happy. However, you do not have any مَعْرِفَةٌ insight. You must seek مَعْرِفَةٌ in depth understanding. He said, May Allah^-azwj keep my soul in service for your cause, what is مَعْرِفَةٌ in depth recognition?

He^-asws said: Go and try to understand and learn Hadith, He then asked, from whom I must learn Hadith. The Imam^-asws said, Learn from the teachers of religion in Medina. Then read them before me to verify.

The narrator has said that he then went, wrote (a few Hadith), came back and read them before him^-asws. The Imam^-asws deleted all of them and said to him, اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ Go and learn how to understand. The man was very serious in his religion. He kept watching Abu Al-Hassan^-asws, until one day he went out in search of a lost property and Abu AI-Hassan^-asws, met him on the way. He said, May Allah^-azwj keep my soul in service for your^-asws cause, I will hold you (responsible) before Allah^-azwj unless you teach me how to have understanding.

The Imam^-asws explained to him about Amir-ul-Momineen^-asws AIi^-asws Ibn Abi Talib^-asws and what had happened after the Messenger of Allah^-saww. He^-asws also explained to him about the two men and he agreed. Then he asked, Who was the Leader with Divine Authority after Amir-ul-Momineen^-asws Ali^-asws? He^-asws said, AI-Hassan^-asws, was the Leader with Divine Authority, then al-Hussain^-asws.  He^-asws mentioned, Aimmah^-asws one after the other up to his^-asws own self and remained silent.

The narrator has said that the man then asked, May Allah^-azwj keep my soul in service for your^-asws cause, who is the Leader with Divine Authority today? The Imam^-asws asked, Were I^-asws to tell, would you then accept? He said, May Allah^-azwj keep my soul in service for your^-asws cause, yes, I would accept.

He^-asws said, I^-asws am the one (Leader with Divine Authority). He then asked, Is there any evidence I can use as proof? The Imam^-asws said, Go to that tree. He^-asws pointed out with his hand to Umm Ghaylan and say to it, Musa^-asws ibn Jafar^-asws says, Come to me. He has said, I then went to the tree and saw it, by Allah^-azwj, cutting the earth a real cut until it stood before him. Then he made a gesture and it returned.

The narrator said that he then acknowledged his^-asws Imamat. He remained silent and devoted himself in worship and no one thereafter saw him speak.[57]

Muhammad ibn Yahya and Ahmad ibn Muhammad have narrated from Muhammad ibn al-Hassan from Ibrahim ibn Hashim a similar Hadith.

Worshiping for 40 days:

بِهَذَا الْإِسْنَادِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ السِّنْدِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَا أَخْلَصَ الْعَبْدُ الْإِيمَانَ بِاللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً أَوْ قَالَ مَا أَجْمَلَ عَبْدٌ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ أَرْبَعِينَ يَوْماً إِلَّا زَهَّدَهُ اللَّهُ عَزَّ وَ جَلَّ فِي الدُّنْيَا وَ بَصَّرَهُ دَاءَهَا وَ دَوَاءَهَا فَأَثْبَتَ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ ثُمَّ تَلَا إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَ ذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَ كَذلِكَ نَجْزِي الْمُفْتَرِينَ فَلَا تَرَى صَاحِبَ بِدْعَةٍ إِلَّا ذَلِيلًا وَ مُفْتَرِياً عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ عَلَى رَسُولِهِ ص وَ عَلَى أَهْلِ بَيْتِهِ ص إِلَّا ذَلِيلًا

Abu Jafar^-asws has said: If a person maintains pure ‘Eman’ (belief) in Allah^-azwj for forty days, Allah^-azwj, Purifies his heart in this world and shows him his illnesses and the cure for them (illnesses).  Also he^-asws said:  whenever a servant of Allah^-azwj speaks of Him^-azwj in a beautiful way for 40 days Allah^-azwj Purifies his heart in this world and shows him his illness and the cure for such illnesses.

He^-azwj then Establishes wisdom in his heart and will make his tongue to speak wisdom.  The Imam^-asws then recited this verse of the Holy Quran: Those who took the calf as their Lord will face anger and humiliation from their Lord in the worldly life and thus We recompense those who forge lies (7:157).  The Imam^-asws said:  You should note that all those who forge lies are but despicable persons.  So also is one who forges lies against Allah^-azwj, His Messenger^-saww and his Ahl Al-Bayt^-asws.  Such person is nothing but a despicable one’.[58]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قُلْتُ لَهُ مَا عَنَى بِقَوْلِهِ وَ إِبْراهِيمَ الَّذِي وَفَّى قَالَ كَلِمَاتٍ بَالَغَ فِيهِنَّ قُلْتُ وَ مَا هُنَّ قَالَ كَانَ إِذَا أَصْبَحَ قَالَ أَصْبَحْتُ وَ رَبِّي مَحْمُودٌ أَصْبَحْتُ لَا أُشْرِكُ بِاللَّهِ شَيْئاً وَ لَا أَدْعُو مَعَهُ إِلَهاً وَ لَا أَتَّخِذُ مِنْ دُونِهِ وَلِيّاً ثَلَاثاً وَ إِذَا أَمْسَى قَالَهَا ثَلَاثاً قَالَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ إِبْراهِيمَ الَّذِي وَفَّى قُلْتُ فَمَا عَنَى بِقَوْلِهِ فِي نُوحٍ إِنَّهُ كانَ عَبْداً شَكُوراً قَالَ كَلِمَاتٍ بَالَغَ فِيهِنَّ قُلْتُ وَ مَا هُنَّ قَالَ كَانَ إِذَا أَصْبَحَ قَالَ أَصْبَحْتُ أُشْهِدُكَ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ أَوْ عَافِيَةٍ فِي دِينٍ أَوْ دُنْيَا فَإِنَّهَا مِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ عَلَى ذَلِكَ وَ لَكَ الشُّكْرُ كَثِيراً كَانَ يَقُولُهَا إِذَا أَصْبَحَ ثَلَاثاً وَ إِذَا أَمْسَى ثَلَاثاً قُلْتُ فَمَا عَنَى بِقَوْلِهِ فِي يَحْيَى وَ حَناناً مِنْ لَدُنَّا وَ زَكاةً قَالَ تَحَنُّنَ اللَّهِ قَالَ قُلْتُ فَمَا بَلَغَ مِنْ تَحَنُّنِ اللَّهِ عَلَيْهِ قَالَ كَانَ إِذَا قَالَ يَا رَبِّ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَبَّيْكَ يَا يَحْيَى

Ali ibn Muhammad has narrated from certain individuals of his people from Muhammad ibn Sinan from Abu Said al-Mukari from Abu Hamza who said:

‘Once I asked Abu Jafar^-asws What is the meaning of: … and about Abraham who fulfilled his duty (to Allah)? (53:37) The Imam^-asws said: ‘There were certain words that he would say very often. I then asked: ‘What were they’? The Imam^-asws said:

إِذَا أَصْبَحَ قَالَ

 ‘In the morning he^-as would say

, ‘أَصْبَحْتُ وَ رَبِّي مَحْمُودٌ أَصْبَحْتُ لَا أُشْرِكُ بِاللَّهِ شَيْئاً وَ لَا أَدْعُو مَعَهُ إِلَهاً وَ لَا أَتَّخِذُ مِنْ دُونِهِ وَلِيّاً’

‘I^-as live in this morning. To my Lord^-azwj belongs all praise. This morning I^-as do not accept anything as partner of Allah^-azwj. I^-as do not worship anything besides Allah^-azwj and I^-as do not accept anything as my guardians besides Allah^-azwj,’ three times. In the evening he would say these three times. The Imam^-asws said: ‘Thus, Allah^-azwj Revealed in His^-azwj book, ‘.. and about Abraham who fulfilled his duty (to Allah).’ (53:37).   I (the narrator) then asked, What is the meaning of: ‘ … (Noah) was a thankful servant (of Allah)?’ (17:3). The Imam^-asws said: ‘It was certain words that he^-as would say very often. I then asked: What were they? The Imam^-asws said: ‘In the morning he would say:

 ‘عَبْداً شَكُوراً قَالَ كَلِمَاتٍ بَالَغَ فِيهِنَّ قُلْتُ وَ مَا هُنَّ قَالَ كَانَ إِذَا أَصْبَحَ قَالَ أَصْبَحْتُ أُشْهِدُكَ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ أَوْ عَافِيَةٍ فِي دِينٍ أَوْ دُنْيَا فَإِنَّهَا مِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ فَلَكَ الْحَمْدُ عَلَى ذَلِكَ وَ لَكَ الشُّكْرُ كَثِيراً كَانَ يَقُولُهَا’

‘This morning I ask You^-azwj, to be my witness that all the bounties with me or good fortune in religion or worldly, all are from You^-azwj alone. You^-azwj have no partner; all praise belongs to You^-azwj and for this You^-azwj Deserve abundant thanks. He^-as would say in the morning three times and in the evening three times. I (the narrator) then asked about His words concerning Yahya (John):  … We gave him compassion and purity. He was a pious human being. (19:13).  The Imam^-asws said: ‘Allah^-azwj showed compassion. I then asked, What was the degree of Allah^-azwjs compassion? The Imam^-asws said: It was as such that whenever John would say: Our Allah^-azwj, ‘يَا رَبِّ’ Allah^-azwj would Say: ‘لَبَّيْكَ يَا يَحْيَى’ ‘You are well heard and noticed, O John’.[59]

Worship of an Arif (Intellect):

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا قَسَمَ اللَّهُ لِلْعِبَادِ شَيْئاً أَفْضَلَ مِنَ الْعَقْلِ فَنَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَ إِقَامَةُ الْعَاقِلِ أَفْضَلُ مِنْ شُخُوصِ الْجَاهِلِ وَ لَا بَعَثَ اللَّهُ نَبِيّاً وَ لَا رَسُولًا حَتَّى يَسْتَكْمِلَ الْعَقْلَ وَ يَكُونَ عَقْلُهُ أَفْضَلَ مِنْ جَمِيعِ عُقُولِ أُمَّتِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from oe of his companions, raising it, said,

‘Rasool-Allah^-saww said: ‘Allah^-azwj has not Distributed for the servants anything more superior than the intellect. Thus, the sleep of the intellectual is superior to the vigil of the ignorant, and the staying (at home) of the intellectual is superior than going out of the ignorant; and Allah^-azwj neither Sent a Prophet^-as nor a Rasool^-as until He^-azwj Perfected the intellect (for him^-as), and his^-as intellect happened to be superior to the entirety of the intellects of the community.

وَ مَا يُضْمِرُ النَّبِيُّ ( صلى الله عليه وآله ) فِي نَفْسِهِ أَفْضَلُ مِنِ اجْتِهَادِ الْمُجْتَهِدِينَ وَ مَا أَدَّى الْعَبْدُ فَرَائِضَ اللَّهِ حَتَّى عَقَلَ عَنْهُ وَ لَا بَلَغَ جَمِيعُ الْعَابِدِينَ فِي فَضْلِ عِبَادَتِهِمْ مَا بَلَغَ الْعَاقِلُ وَ الْعُقَلَاءُ هُمْ أُولُو الْأَلْبَابِ الَّذِينَ قَالَ اللَّهُ تَعَالَى وَ مَا يَتَذَكَّرُ إِلَّا أُولُو الْأَلْبَابِ .

And whatever the Prophet^-saww concealed within himself^-saww is superior to the striving of the strivers; and the servant would not fulfil the Obligations of Allah^-azwj until he knows about Him^-azwj, and the entirety of the worshippers would not reach in merit with their worshipping what the intellectual would reach; and the intellectuals, they are those possessing understanding whom Allah^-azwj Speaks of [13:19] But rather, only those possessing understanding will mind’.[60]

Appendix I: Jinn and the Humans are created for worshipping

و عنه، قال: حدثنا الشريف أبو علي محمد بن أحمد بن محمد بن زيادة بن عبد الله بن الحسن ابن الحسين بن علي بن الحسين بن علي أبي طالب (عليهم السلام)، قال: حدثنا علي بن محمد بن قتيبة النيسابوري، عن الفضل بن شاذان، عن محمد بن أبي عمير، قال: سألت أبا الحسن موسى بن جعفر (عليهما السلام)، عن معنى قول رسول الله (صلى الله عليه و آله): «الشقي من شقي في بطن أمة، و السعيد من سعد في بطن أمه؟».

And from him, from Al-Shareef Abu Ali Muhammad Bin Ahmad Bin Ziyadat Bin Abdullah Bin Al-Hassan Ibn Al-Husayn Bin Ali Bin Al-Husayn Bin Ali Bin Abu Talib ^-asws. He said, ‘Ali Bin Muhammad Quteyba Al-Neysapuri narrated to us, from Al-FazAl-Bin Shazan, from Muhammad Bin Abu Umeyr who said,

‘I asked Abu Al-Hassan Musa^-asws Bin Ja’far^-asws about the Meaning of the words of Rasool-Allah^-saww: ‘The wretched is a wretch in the womb of his mother, and the fortunate is the one fortunate in his mother’s womb?’

فقال: «الشقي من علم الله و هو في بطن أمه أنه سيعمل أعمال الأشقياء، و السعيد من علم الله و هو في بطن أمه أنه سيعمل أعمال السعداء».

He^-asws said; ‘The wretch, from the Knowledge of Allah^-azwj while he is in the womb of his mother that he would be doing the wretched deeds. And the fortunate one from the Knowledge of Allah^-azwj, and while he is in the womb of his mother, that he would be doing the pleasurable deeds’.

قلت [له‏]: فما معنى قوله (صلى الله عليه و آله): «اعملوا فكل ميسر لما خلق له». فقال: إن الله عز و جل خلق الجن و الإنس ليعبدوه، و لم يخلقهم ليعصوه، و ذلك قوله عز و جل: وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلَّا لِيَعْبُدُونِ، فيسر، كلا لما خلق له، فالويل لمن استحب العمى على الهدى».

I said, ‘So what is the Meaning of his^-saww words: ‘Work, for every facility has been Created for it’. So he^-asws said: ‘Allah^-azwj Mighty and Majestic Created the Jinn and the Humans to worship Him^-azwj, and He^-azwj did not Create them to disobey Him^-azwj, and these are the Words of the Mighty and Majestic: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56], so He^-azwj Facilitated everything what was Created for it. So woe be upon the one who prefers the blindness rather than the Guidance’.[61]

Appendix II: Taffakkur – the Deep Thinking

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )   إِنَّ التَّفَكُّرَ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ismail Bin Sahl, from Hammad, from Rabie who said,

‘Abu Abdullah^-asws said: ‘Amir Al-Momineen^-asws said: ‘The ‘التَّفَكُّرِ’ contemplation invites to the righteousness, and the acting by it’.[62]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from one of his men, who (has narrated) from

Abu Abdullah^-asws said: ‘The most superior of the worship is being habitual in ‘التَّفَكُّرِ’ the contemplation regarding Allah^-azwj and regarding His^-azwj Ordainment’.[63]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khalid who said,

‘I heard Abu Al-Hassan Al-Reza^-asws saying: ‘The worship is not the abundance of the Salāt and the Soām. But rather, the worship is ‘التَّفَكُّرِ’ the contemplation regarding the Command of Allah^-azwj Mighty and Majestic’.[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ وَ جَافِ عَنِ اللَّيْلِ جَنْبَكَ وَ اتَّقِ اللَّهَ رَبَّكَ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘Awaken your heart with ‘التَّفَكُّرِ’ the contemplation, and roughen up your side at night (by standing for Salāt), and fear Allah^-azwj, your Lord^-azwj’.[65]

فِكْرُ سَاعَةٍ قَصِيرَةٍ خَيْرٌ مِنْ عِبَادَةٍ طَوِيلَةٍ.

(Amir-ul-Momineen^-asws) says: Deep thinking for an instance is lot more (rewarding) than an extended Worshiping.[66]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The most superior of the worship is being habitual in ‘التَّفَكُّرِ’ the contemplation regarding Allah^-azwj and regarding His^-azwj Ordainment’.[67]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from certain individuals of his people who has narrated the following from Abu Abd Allah^-asws:

Abu Abd Allah^-asws has said: The most virtuous form of worship is thinking about Allah^-azwj very often and about His^-azwj Power.[68]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا يَرْوِي النَّاسُ أَنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ كَيْفَ يَتَفَكَّرُ قَالَ يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ فَيَقُولُ أَيْنَ سَاكِنُوكِ أَيْنَ بَانُوكِ مَا بَالُكِ لَا تَتَكَلَّمِينَ .

Ali Bin Ibrahim, from his father, from one of his companions, from Aban, from Al Hassan Al Sayqal who said,

‘I asked Abu Abdullah^-asws about what the people are reporting that ‘التَّفَكُّرِ’ the contemplation for a while is better than standing (for Salāt) at night. I said, ‘How should one contemplate?’ He should pass by the ruins, or by the (desolate) house, so he should be saying, ‘Where are your dwellers? Where are your builders? What is the matter you are not speaking?’[69]

أَيُّهَا النَّاسُ إِنَّهُ لَا مَالَ هُوَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا فَقْرَ هُوَ أَشَدُّ مِنَ الْجَهْلِ وَ لَا وَاعِظَ هُوَ أَبْلَغُ مِنَ النُّصْحِ وَ لَا عَقْلَ كَالتَّدْبِيرِ وَ لَا عِبَادَةَ كَالتَّفَكُّرِ وَ لَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ وَ لَا وَحْشَةَ أَشَدُّ مِنَ الْعُجْبِ وَ لَا وَرَعَ كَالْكَفِّ عَنِ الْمَحَارِمِ وَ لَا حِلْمَ كَالصَّبْرِ وَ الصَّمْتِ

Abu Ja’far^-asws (said in a long Hadith): O you people! There is no wealth more valuable than the intellect, and no poverty which is more intense than the ignorance, and no preacher which is more profound than the sound advice, and no reasoning like the contemplation, and no worship like the pondering, and no demonstration more reliable than the consultation, and no isolation more severe than the self-conceit, nor piety like refraining from the Prohibitions, and no forbearance like patience and silence.  (An extract).[70]

Appendix III: Sayings of Amir-ul-Momineen^-asws on Salat[71]:

لو يعلم المصلي ما يغشاه من رحمة الله ما انفتل و لا سره أن يرفع رأسه من السجدة

If the performers of Salat were aware of Allah^-azwj’s Mercy that covers them, they would never come to the end of the prayers and would never raise their heads after going into prostration.

لا يلتفتن أحدكم في صلاته فإن العبد إذا التفت فيها قال الله له إلي عبدي خير لك ممن تلتفت إليه

Do not turn away your attention in Salat. Allah^-azwj will Say to the servant who turns his attention away in Salat: ‘Be with Me, My servant, I am certainly better for you than that which your are turning to’.

لا يقومن الرجل في الصلاة متكاسلا و لا متقاعسا

One should not offer Salat in a state of laziness and tiredness.

ليس من عمل أحب إلى الله من الصلاة لا تشغلنكم عن أوقاتها أمور الدنيا فإن الله ذم أقواما استهانوا بأوقاتها فقال الَّذِينَ هُمْ عَنْ صَلاتِهِمْ ساهُونَ يعني غافلين

Salat is the most favourable deed to Allah^-azwj.  The worldly pleasures should never distract you from offering the Salat on their proper times. Allah^-azwj has rebuked those who disregarded the times of their prayers.  Allah^-azwj Says: Woe to the prayers ones, who are ignorant of their prayers (107:4-5).

تشمير الثياب طهور للصلاة قال الله تعالى وَ ثِيابَكَ فَطَهِّرْ أي فشمر

To tuck up the clothes is purity for offering the prayers.  Allah^-azwj Says: Cleanse your clothes (74:4).  This means tuck up your clothes.

علموا صبيانكم الصلاة و خذوهم بها إذا بلغوا ثماني سنين

Teach your children how to pray.  When they are eight years old, you should discipline them if they are negligent of their Salat.

لا يجوز السهو في خمس الوتر و الركعتين الأوليين من كل صلاة مفروضة التي تكون فيهما القراءة و الصبح و المغرب و كل ثنائية مفروضة و إن كانت سفرا

‘Saho’ doubts is forbidden at five places, in the Witr of Salat, the first two Rakas of every obligatory Salat, in Fajr and Maghrib Salats, and every obligatory two-raka prayer as offered in travel.

و لا يعقد الرجل الدرهم الذي فيه الصورة في ثوبه و هو يصلي و يجوز أن يكون الدرهم في هميان أو في ثوب إن كان ظاهرا

It is not permitted for men to put pictured ‘Dirhams’ (coins) in their pocket while offering Salat.  It is, however, allowed to put the dirham in a bag or a thick cloth, i.e., money belt.

إذا صليت وحدك فأسمع نفسك القراءة و التكبير و التسبيح

If you offer a prayer alone, you should raise your voices with the Qira’a, Takbir, and Tasbih, so that you can hear it (what you recite).

قيام الليل مصحة للبدن و رضا للرب و تعرض للرحمة و تمسك بأخلاق النبيين

Standing at night (for Prayer) is healthy for the body and pleases the Lord^-azwj and brings about the Mercy and is adherence to the ethics of the Prophets^-saww.

من كانت له إلى الله حاجة فليطلبها في ثلاث ساعات ساعة من يوم الجمعة ساعة الزوال حين تهب الريح و تفتح أبواب السماء و تنزل الرحمة و تصوت الطير و ساعة في آخر الليل عند طلوع الفجر فإن ملكين يناديان هل من تائب فأتوب عليه هل من سائل فيعطى هل من مستغفر فيغفر له هل من طالب حاجة

Anyone who has a need to ask from Allah^-azwj, should choose one of three hours; an hour on Fridays, an instance on midday when the wind blows, the portals of the heavens are open, the Mercy is descended, and the birds are singing, and an instance in the later part of night when Fajr time emerges.  At this time, two angels are calling (on Allah^-azwj’s Command): Is there a repentant to be accepted?  Are there needy to be awarded? Is there a seeker of forgiveness to be pardoned?  Is there a deprived making a wish?

[1] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 4

[2] مشكاة الأنوار في غرر الأخبار، النص، ص: 251, H. 1489

[3] The property through which Allah and His Divine representatives are recognised (Hadith).

[4] Al-Kafi, Vol. 1, H. 12,   الكافي     1     15    كتاب العقل و الجهل …..  ص : 10

[5] مشكاة الأنوار في غرر الأخبار، النص، ص: 244, H. 1440

[6] مشكاة الأنوار في غرر الأخبار، النص، ص: 244, H. 1441

[7] عيون الحكم و المواعظ (لليثي)، ص: 525, H, 9567

[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 28 a

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 1

[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 25

[11] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 24

[12] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 20

[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 53

[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 24

[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 e

[16] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 31

[17] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 39

[18] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 i

[19] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 j

[20] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 4

[21] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 5

[22] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 6

[23] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 7

[24] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 5 H 3

[25] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 5 H 1

[26] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 9 H 1

[27] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 9 H 5

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 4

[29] Al Kafi V 2 – The Book Of Belief and Disbelief CH 42 H 5

[30] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 23 H 5

[31] Al Kafi V 1 – The Book Of Divine Authority CH 7 H 4

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 38 H 1

[33] Al Kafi V 1 – The Book Of Divine Authority CH 79 H 2

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 35 H 1

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 45 H 1

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 75 H 4

[37] Al Kafi – V 4 – The Book of Zakaat Ch 50 H 2

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 98 H 8

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 125 H 5

[40] Al Kafi V 2 – The Book Of Supplication CH 1 H 2

[41] Al Kafi V 2 – The Book Of Supplication CH 29 H 5

[42] Al Kafi V 3 – The Book Of Funerals CH 2 H 4

[43] Al Kafi V 3 – The Book Of Funerals CH 2 H 6

[44] Al Kafi V 3 – The Book Of Funerals CH 2 H 9

[45] Al Kafi V 3 – The Book of Salāt CH 32 H 14

[46] Al Kafi V 3 – The Book of Salāt CH 66 H 6

[47] Al Kafi – V 4 – The Book of Hajj Ch 23 H 5

[48] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 6

[49] Al Kafi – V 5 – The Book of Subsistence Ch 5 H 7

[50] Al Kafi – V 5 – The Book of Subsistence Ch 8 H 5

[51] Al Kafi – V 6 – The Book of Drinks Ch 34 H 24

[52] Al-Kafi, Vol. 8, H. 14456

[53] تفسير العياشي 1 لا 173/ 46.

[54] Wasail ul Shia, H. 33417

[55] Plural of Wali, the Guardian from Allah.

[56]                         تفسيرالعياشي ج : 2 ص : 117

[57]     الكافي ج : 1 ص : 353

[58] Al-Kafi, vol. 2, H 1475.

[59] Al-Kafi, vol. 2, H 3299

[60] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 1 H 11

[61] التوحيد: 356/ 3.

[62] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 5

[63] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 3

[64] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 4

[65] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 1

[66] عيون الحكم و المواعظ (لليثي)، ص: 358, H. 6072

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 3

[68] Al-Kafi, Vol. 2, H. 1546

[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 29 H 2

[70] Al-Kafi, Vol. 8, H. 14452

[71] الخصال ج : 2 ص : 611, 400 Saying of Amir-ul-Momineen^asws