Book ID

In the Name of Allah,

the All-beneficent, the All-merciful

نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 8

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Eight: The System of Devotional Acts of the Virtuous Community

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakim

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

قال الله تعالی:

إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).

Prophetic traditions mentioned in both in Sunni and Shi‘ah authoritative reference books of ḥadith and tafsir (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Ali, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).

For instance, refer to the following references:

Sunni

Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥiḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhi (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābi (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’i (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakim al-Nayshābūri (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahiḥāyn, 2:416, 3:133, 146-147; Al-Zarkashi (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalāni (d. 852 AH), Fatḥ al-Bari Sharḥ Ṣaḥiḥ al-Bukhāri, 7:104.

Shi‘ah

Al-Kulayni (d. 328 AH), Uṣūl al-Kāfi, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣirah, p. 47, ḥadith 29; Al-Maghribi (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsi (d. 460 AH), Al-Amali, ḥadith 438, 482, 783.

For more details, refer to the exegesis of the holy verse recorded in the following books of tafsir: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidi (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzi (d. 597 AH), Zād al-Masir; Al-Qurṭubi (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathir (d. 774 AH), Tafsir; Al-Tha‘labi (d. 825 AH), Tafsir; Al-Ṭabari (d. 875 AH), Tafsir; Al-Suyūṭi (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkāni (d. 1250 AH), Fatḥ al-Qadir; Al-‘Ayyāshi (d. 320 AH), Tafsir; Al-Qummi (d. 329 AH), Tafsir; Furt al-Kūfi (d. 352 AH), Tafsir at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsi (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.

THE ROLE OF THE AHL AL-BAYT (‘a) IN Building THE VIRTUOUS COMMUNITY

BOOK EIGHT:

THE SYSTEM OF DEVOTIONAL ACTS OF THE VIRTUOUS COMMUNITY

قال رسول الله صلی الله علیه و آله:

"إنی تارک فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"

The Messenger of Allah (ṣ) said:

“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itrati], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”

Some references:

q Al­Ḥākim an­Nayshābūri, Al­Mustadrak ‘alā’ṣ-Ṣaḥiḥayn (Beirut), vol. 3, pp. 109-110, 148, 533

q Muslim, Aṣ-Ṣaḥiḥ, (English translation), book 31, hadiths 5920-3

q At­Tirmidhi, Aṣ-Ṣaḥiḥ, vol. 5, pp. 621-2, hadiths 3786, 3788; vol. 2, p. 219

q An-Nasā’i, Khaṣā’iṣ ‘Ali ibn Abi Ṭālib, hadith 79

q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190

q Ibn al­‘Athir, Jāmi‘ al­Uṣūl, vol. 1, p. 277

q Ibn Kathir, Al­Bidāyah wa’n­Nihāyah, vol. 5, p. 209

q Ibn Kathir, Tafsir al-Qur’ān al-‘Aẓim, vol. 6, p. 199

Naṣir ad-Din al-Albani, Silsilāt al-Aḥādith aṣ-Ṣaḥiḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358

THE ROLE OF

THE AHL AL-BAYT

IN BUILDING THE VIRTUOUS COMMUNITY

BOOK EIGHT: THE SYSTEM OF DEVOTIONAL ACTS OF THE VIRTUOUS COMMUNITY

AYATULLAH SAYYID MUhAMMAD BAQIR AL-hAK«M

Translator

Badr Shahin

Cultural Affairs Department Ahl al-Bayt‘a World Assembly

نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 8

نویسنده: آیة الله سید محمد باقر الحکیم

تهیه کننده: اداره ترجمه، اداره کل پژوهش مجمع جهانی اهل بیت (ع)

مترجم: بدر شاهین

زبان ترجمه: انگلیسی

Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Eight: The System of Devotional Acts of the Virtuous Community

Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakim

Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)

Translator: Badr Shahin

Editor: Iffat Shah and Carol Ahmadi

Revised by: Ashraf Carl Eastman Ahmadi

Publisher: ABWA Publishing and Printing Center

First Printing: 2011

Printed by: Mojab

Copies: 5000

ISBN:

© Ahl al-Bayt (‘a) World Assembly (ABWA)

All rights reserved.

www.ahl-ul-bayt.org

info@ahl-ul-bayt.org

Book Eight:

The System Of Devotional Acts Of The Virtuous Community

Prelude

Chapter One: Timed Acts of Worship

The Three Blessed Months

Point

Prelude

At the outset, it seems appropriate to allude to a number of essential points that are both relevant to the system of devotional acts and to other discussions.

First: Clearly, the circle of recommended rites in general and recommended devotional acts in particular is considerably large, even though some of these have no documented evidence of having been issued by one of the Holy Infallibles (‘a); as such, they cannot be recommended or authorized by the sources of religious laws. As a result, one should perform these acts under the probability that they are a requirement of religious law. This sort of intention is in the terminology of Shi`ite jurisprudence called raja' al-matlubiyyah (Probability of Requirement).

In this respect, several authentically reported traditions hold that when a believer practices an act which is transmitted to him by someone from the Holy Prophet (s), with the intention of gaining its reward, then Almighty Allah will record for him that reward even if it has been untrue.

In Shi`ite jurisprudence, the tenor of such traditions lies under the rule of Concession in the Proof of Recommended Acts.⁽¹⁾

All the same, we will mention the recommended rites and devotional acts mentioned in validly reported traditions that confirm their recommendation and validity, and we will try to choose the examples of rites and acts that generally

conform with the invariable line of the chains of authority that are reported from the Ahl al-Bayt (‘a). Consequently, these acts will be considered recommended, in their capacity as examples of the general line adopted by the Holy Imams (‘a), even if we lack specific evidence of their recommendation.

Second: In sessions of devotional acts, we notice that there is a variety and a combination of various devotional acts, such as ceremonial purity (represented by the ritual ablution and bathing), prayers, supplications, litanies, almsgivings, fasting, and the like. This reveals that these devotional sessions have a common method and goal, which entails that human perfection can be attained through no other means than the mixture of these devotional acts, since the spiritual and psychological needs of man are various and miscellaneous. In view of this fact, it is necessary to take much interest in such variety of devotional acts in all sessions in order to achieve this perfection and it is necessary, not to restrict oneself to a definite sort of devotional act.

Third: The intensified course of devotional acts in daily worship, or at other times, may create the misconception that Islam calls man to turn away from performing his social duties, both individual and collective, and devote all his time to devotional acts, such as prayers, fasting, supplications, etc. Suspension of social activities will naturally turn human life into monasticism which is forbidden by Islam.

Islam lays great emphasis on the social aspect of human life, which we have discussed in the previous books of this series and has preferred it to various sorts of recommended devotional acts. The Economic System emphasizes that earning a lawful living is the best sort of worship, seeking of knowledge for a single hour is preferred to seventy-years

of worship, settlement of disagreements among individuals and groups is better than all prayers and fasting, and meeting brothers-in-faith and fulfilling one’s duties towards them is also preferred to all recommended prayers and fasting. All these examples demonstrate the fact that carrying out social duties is preferred to the practice of recommended devotional acts

Through this intensified course of devotional acts, Islam only intends to give man the opportunity to make the totality of his life acts of worship, although it already offers him priority and variety in the practice of acts of obedience to enable him to attain self-perfection without having to violate the social equilibrium.

General Methodology

The acts of worship system is characterized by all-inclusiveness and variety, as it represents the chief goal of man’s existence and creation, as maintained by Almighty Allah:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِیَعْبُدُونِ

I have not created the

jinn and the men except that they should serve Me. (51:56)

Thus, the methodology of the system of acts of worship, as set up by Islam and elucidated by the Ahl al-Bayt (‘a), is comprehensive and all-inclusive, for all time to come.

This methodology of the system of acts of worship falls within two main areas:

The First group of acts involves timed devotional acts dedicated to certain hours, days, or anniversaries, including the daily, weekly, monthly, and yearly acts of worship.

The Second group of acts includes untimed devotional acts.

CHAPTER One: TIMED ACTS OF WORSHIP

Point

Prelude

Daily Acts of Worship

Weekly Acts of Worship

Monthly Acts of Worship

Yearly Acts of Worship

The Three Blessed Months

Prelude

Timed acts of worship are of four kinds:

The course of worship, expounded by the Ahl al-Bayt (‘a), has its origin in both the obligatory and recommended devotional acts determined by Islam in its code of law from which further actions branch out. The daily obligatory and supererogatory prayers, the weekly congregational Friday prayers, the obligatory fasting, the ritual hajj Pilgrimage, and the recommended three-day fasting done every month are all indicative of the all-inclusiveness of this system.

To a certain extent and at a certain level, such all-inclusiveness is compulsory or semi-compulsory, while at another level, it gives man the opportunity to worship the Lord and attain self-perfection through these devotional acts within a wisely planned strategy of education, self-purification, and self-refinement.

The classification of these devotional acts also shows the profundity, accuracy, and perfection of this course delivered by the Ahl al-Bayt (‘a), and their attention towards the building of a virtuous community through the acts of worship and this course in particular.

This course comprises various acts such as prayers, fasting, pilgrimage (including the ritual major and minor hajj and visiting the tombs of holy personalities), struggling against enemies, supplications, litanies, recitation of the Holy

Qur'an, almsgiving, building good relations with others, doing charitable acts, seeking knowledge, and other obligatory and recommended devotional acts.

Daily Devotional Acts

Daily Prayers, Supererogatory Prayers and Details

According to the code of Islamic law, the performance of the daily ritual prayer is obligatory five times a day amounting to seventeen units of prayer (i.e. rak`ah); two at dawn (before sunrise), four just after midday, four in the afternoon, three at dusk (immediately after sunset), and four in the earlier hours of night. This is an object of agreement among all Muslims. On journeys, the four-unit prayers become two units; however, jurisprudents of the various Muslim sects disagree regarding some details and certain conditions.

Along with its particularities, the ritual prayer is one of the most significant pillars on which Islam has been founded. It also represents the best example of the unity of the Muslim nation, since all agree upon it.

It is also the best of all devotional acts after the recognition of Almighty Allah, as is maintained by some traditions because it expresses the relationship and connection between man and the Almighty—a relationship that must be constant and never cut off. For this reason, prayer must not lapse under any circumstance; rather, it must be performed in all states, including health and sickness, security and fear and, when no other means is possible it must even be performed through gestures.⁽¹⁾

The Holy Prophet (s) is reported through valid chains of authority to have said at the final hours of his blessed lifetime:

لَیْسَ

مِنِّی مَنِ اسْتَخَفَّ بِصَلاَتِهِ وَلاَ یَرِدُ عَلَیَّ الْحَوْضَ.

He that belittles his prayer does not belong to me and

will not join me at the Divine Pond.

Imam al-Sadiq (‘a), through a valid chain of authority, is reported to have said at the final hour of his lifetime:

لاَ

تَنَالُ شَفَاعَتُنَا مَنِ اسْتَخَفَّ بِالصَّلاَةِ.

Our intercession shall never reach him who belittles his

prayer.

Al-hurr al-Amili, Wasa’il al-Shiah 3:16, H. 7 & 3.

One of the highly recommended acts is to offer a number of units of prayer before and after these ritual obligatory prayers. Such supererogatory prayers are nawafil (sing. nafilah) or rawatib.

In the traditions of the Ahl al-Bayt (‘a), the number of the units of these daily supererogatory prayers is twice the number of units of obligatory prayers. They are thirty-four units in all; four units before dawn, eight before afternoon, eight before evening, four after sunset, two in the sitting position after the early night prayer (regarded as one unit only), eight for the night prayer, whose time is between midnight and dawn, two after the night prayer (called al-Shaf`), and one after that (called al-Witr).⁽¹⁾

This number of units of prayer, which has been proficiently maintained by the Ahl al-Bayt (‘a) as they received it from the Holy Prophet (s), is one of the features that distinguish the Ahl al-Bayt (‘a) School from the other Muslim schools. The dawn supererogatory prayer and the night prayer are the most preferable of all the supererogatory prayers, since many traditions highlight the merits and rewards obtained from performing these two prayers.

Shaykh al-Kulayni has reported through an authentic chain of authority that hannan that `Amr ibn hurayth asked Imam al-Sadiq (‘a) to inform him about the prayers the Holy Prophet (s) used to offer.

The Imam (‘a) thus answered:

کَانَ النَّبِیُّ صَلَّی اللهُ

عَلَیْهِ وَآلِهِ یُصَلِّی ثَمَانِیَ رَکَعَاتِ الزَّوَالِ وَأَرْبَعاً

الأُولَی، وَثَمانِیاً بَعْدَهَا، وَأَرْبَعاً الْعَصْرَ، وَثَلاَثاً

الْمَغْرِبَ، وَأَرْبَعاً بَعْدَ الْمَغْرِبِ، وَالعِشَاءَ الآخِرَةَ أَرْبَعاً،

وَثَمَانِیَ صَلاَةَ اللَّیْلِ، وَثَلاَثاً الْوِتْرَ، وَرَکْعَتَیِ الْفَجْرِ

وَصَلاَةَ الْغَدَاةِ رَکْعَتَیْنِ.

The Holy Prophet (s) offered eight units before the four units of the obligatory

afternoon prayer. He offered four units of the obligatory afternoon prayer; then

three units of the obligatory sunset prayer with four units after that; four

units of the obligatory early night prayer; eight units of the night prayer

with three units of the Witr prayer; two units of the obligatory dawn prayer

with two units after that.⁽¹⁾

Imam al-Sadiq (‘a) is reported to have said:

شِیعَتُنَا أَهْلُ الْوَرَعِ

وَأَهْلُ الْوَفَاءِ وَالأَمَانَةِ وَأَهْلُ الزُّهْدِ وَالْعِبَادَةِ،

أَصْحَابُ إحْدَی وَخَمْسِینَ رَکْعَةً فِی الْیَوْمِ وَاللَّیْلَةِ،

الْقَائِمُونَ بِاللَّیْلِ وَالصَّائِمُونَ بِالنَّهَارِ، یُزَکُّونَ

أَمْوَالَهُمْ، وَیَحِجُّونَ الْبَیْتَ وَیَجْتَنِبُونَ کُلَّ مُحَرَّمٍ.

Our Shi`ah are the people of piety, faithfulness, and honesty. They are

the people of asceticism and worship. They perform fifty-one units of prayer

in a single day and night. They pass their nights in devotional acts and

their days fasting. They purify their wealth, go on pilgrimage to the House

of God, and refrain from committing any forbidden act.⁽²⁾

Shaykh al-Saduq, Sifat al-Shiah, pp. 2; Allamah al-Majlisi, Bihar al-Anwar 68:167, H. 33 as quoted from the previous reference book.

In the book entitled Misbah al-Mutahajjid, Shaykh al-Tusi reports Imam al-Askari (‘a) as saying:

عَلاَمَاتُ الْمُؤْمِنِ خَمْسٌ:

صَلاَةُ الْخَمْسِینَ، وَزِیَارَةُ الأَرْبَعِینَ، وَالتَّخَتُّمُ فِی

الْیَمِینِ، وَتَعْفِیرُ الْجَبِینِ، وَالْجَهْرُ بِبِسْمِ اللهِ الرَّحْمَنِ

الرَّحِیمِ.

The signs of true faithful believers are five: Offering the fifty

prayers, visitation (of holy shrines) on the Day of Arba`in, wearing a ring on

the right hand, pressing the forehead, and raising the voice with bismi-llahir-rahmanir-rahim.⁽¹⁾

The signs of a faithful believer are five: (a) Offering fifty-one units of prayer (a day): seventeen units of the obligatory prayers and thirty-four of the supererogatory (nafilah), (b) visiting (Imam al-husayn’s tomb) on Arbain, the twentieth of Safar; forty days after the martyrdom of Imam husayn (‘a), (c) wearing a ring in the right hand, (d) pressing the forehead (by frequent prostration to Allah), and (5) saying aloud: bismi’llahi’rrahmani’rrahim (basmalah: In the Name of Allah, the All-beneficent, the All-merciful). [Translator]</p>,<a href="#ref-footnote2-page26" id="footnote2-page26" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page26" style="color:#3b82f6;" id="ref-footnote2-page26"> 2) </a>- Al-hurr al-Amili, Wasa’il al-Shi`ah 10:373, H. 1. “Offering the fifty” mentioned in this tradition stands for the fifty-one units of prayers that are offered daily. In many traditions, the number fifty replaced the actual number fifty-one either for brevity or because the two-unit prayer that is offered in a sitting posture after the early night obligatory prayer has not been counted in this tradition.

More Privileges

The Ahl al-Bayt (‘a) School has had a number of advantages over the other Muslim sects with regard to prayer and its details. These advantages may be cited as follows:

First: Unlike the other Muslim jurisprudential schools, the Ahl al-Bayt (‘a) School abides by reciting Surah al-Fatihah

and one other entire Surah in the first two units of all prayers.⁽¹⁾

This law is almost unanimously agreed upon by the Shi`ite jurisprudents although there are a few scholars that have cited that it is not obligatory to recite a lengthy Surah completely.

The Ahl al-Bayt (‘a) School also recites the basmalah (bismi-llahir-rahmanir-rahim) in Surah al-Fatihah and in all other Surahs, because it is an inseparable part of all Surahs of the Holy Qur'an as believed by all Shi`ite jurisprudents, and maintained by many traditions and historical practice. Besides, the fact that all calligraphies of the Holy Qur'an, which Muslims have honestly transmitted since the time of the Holy Prophet (s) and up to the present day, entail that the basmalah is an inseparable part of the Surahs.

Second: According to the jurisprudence of the Ahl al-Bayt (‘a) School, the basmalah should be recited audibly even in the prayers where the recitations of the Qur'anic texts must be uttered inaudibly, such as the obligatory afternoon and evening prayers. This matter was turned into a political issue during the reign of Muawiyah when the true righteous Muslims were distinguished from the pro-Umayyad groups through this in particular, especially after Muawiyah decided to cancel out reciting the basmalah audibly in the prayers—an event to which some historical texts have referred.

Third: The Ahl al-Bayt (‘a) School abides by the ruling that prostration must be done on earth directly or on whatever plants the earth produces except plants that are edible and plants used to make cloth. In this ruling, jurisprudents of the Ahl al-Bayt (‘a) School depend upon traditions reported

from the Ahl al-Bayt (‘a) and Imam al-Sadiq’s verdict that reads:

لاَ یَجُوزُ السُّجُودُ إلاَّ

عَلَی الأَرْضِ أَوْ مَا أَنْبَتَتْهُ إِلاَّ مَا أُکِلَ أَوْ لُبِسَ.

Prostration is impermissible unless made on earth or on plants produced

by the earth, except those eaten or converted into cloth.⁽¹⁾

Shaykh al-Saduq, Ilal al-Shara'i 2:341, S. 42, H. 1.

Likewise, Shi`ite scholars are reported to have forbidden prostration on cotton and linen, because Imam al-Baqir (‘a) is reported as saying:

لاَ یُسْجَدُ عَلَی الثَّوْبِ

الْکَرْسَفِ وَلاَ عَلَی الصُّوفِ وَلاَ عَلَی شَیْءٍ مِنَ الْحَیْوَانِ وَلاَ

عَلَی حُطَامٍ وَلاَ عَلَی شَیْءٍ مِنَ الثِّمَارِ وَلاَ عَلَی شَیْءٍ مِنَ

الرِّیَاشِ.

It is not permissible to prostrate on cotton cloth, nor on wool, nor on

a part of an animal, or any food, or any part of fruits, or any part of

furniture.⁽²⁾

Shaykh al-Tusi, Kitab al-Khilaf 2:436.

This ruling is supported by the following Prophetic tradition that is reported by al-Bukhari, Muslim, al-Tirmidhi, al-Nasa'i, Ibn Majah, al-Darimi, and Ahmad ibn hanbal:

جُعِلَتْ لِیَ الأَرْضُ مَسْجِداً

وَطَهُوراً.

The earth has been made for me a prostration place and pure.

Likewise, al-Bukhari, Muslim, and al-Nasa'i have reported the Holy Prophet (s) as saying:

الأَرْضُ لَکَ مَسْجِدٌ.

The earth is a place of prostration for you.⁽³⁾

Sunni master hadithists have also reported the Holy Prophet (s) as saying:

لاَ تَتِمُّ صَلاَةُ أَحَدِکُمْ

حَتَّی یَتَوَضَّأَ کَمَا أَمَرَ اللهُ تَعَالَی ثُمَّ یَسْجُدُ مُمَکِّناً

جَبْهَتَهُ مِنَ الأَرْضِ.

The prayer of any of you is imperfect unless you perform the ritual

ablution (wuzu') exactly as Almighty Allah has ordered and then prostrate

yourselves on the earth by making your foreheads touch the earth.⁽¹⁾

Shaykh al-Tusi, Kitab al-Khilaf 2:434 as quoted from Sunan Abi-Dawud 1:227, H. 858.

These hadithists also report Khabbab to have said that they (i.e. the Muslims) complained to the Holy Prophet (s) about the heat of the earth that scorched their foreheads and noses when they prostrated in prayers on the earth directly, but he refused to accommodate their complaints.⁽²⁾

Shaykh al-Tusi, Kitab al-Khilaf 2:436.

As a footnote, the author has mentioned that this tradition has been reported in Sahih Muslim 1:433, H. 619, Sunan Ibn Majah 1:222, H. 675, Sunan al-Nasa'i 1:247, Musnad Ahmad 5:108-110, and Sunan al-Bayhaqi 2:105.

In spite of the existence of so many traditions, all Sunni jurisprudents have disobeyed this ruling and deemed it permissible to prostrate on all things.

In view of these points, the followers of the Ahl al-Bayt (‘a) comply with this ruling and sometimes carry with them a cake of dry clay or clean stone to prostrate on when they cannot find ground on which they can prostrate in prayer.

Attempting to confuse the Shiah and arouse spurious arguments and false accusations against them, the enemies of the Shiah have falsely claimed that the Shi`ah worship these stones although they are in fact prostrating ON these

materials, not TO them. We seek Allah’s protection against such false accusations.⁽¹⁾

The individuals of the virtuous community are advised to prostrate on the stone floor of mosques, especially the Sacred Mosque in Makkah, reed-mats or other materials upon which it is lawful to prostrate. They should not carry cakes of clay to these places in order to avoid spurious charges and oppressive campaigns which the enemies of Islam and ignorant people wage against them. Finally, it is Almighty Allah Who is the patron of success, rightfulness, and victory.

Fourth: Adherents of the Ahl al-Bayt (‘a) School recite the phrase hayya ala khayr al-amal (Come to the best deed) twice in the adhan (the ritual call to prayer) and iqamah (the prefatory part of the ritual prayers) after the phrase hayya `ala al-falah (Come to prosperity). The Holy Imams of the Ahl al-Bayt (‘a) confirmed it to be an inseparable part of the ritual adhan and iqamah.

Unlike the other schools of jurisprudence, the Zaydiyyah,⁽²⁾

As for the third shahadah (creed)⁽¹⁾

The Shiah include in the adhan the phrase, “ashhadu anna aliyyan waliyyu allah (I bear witness that Ali is the leader by Allah’s command)” after the phrase, ‘ashhadu anna muhammadan rasulu allah (I bear witness that Muhammad is the Messenger of Allah)’, as the third creed. In this, they rely on many narrations reported from the Holy Prophet (s) and the Holy Imams (s) stating that the phrase, “Muhammad is the Messenger of Allah” is not mentioned or written above the gate of Paradise apart from the phrase, “Ali is the leader by Allah’s command.” However, this does not indicate that the Shiah claim that Imam Ali (‘a) is a prophet, or a god…etc. Allah forbid!

However, the followers of the Ahl al-Bayt (‘a) say it in the middle of the ritual adhan and iqamah making it one of the distinctive features and mottos that distinguish them from the other Muslims. There are two main reasons for this action:

مَنْ کُنْتُ مَوْلاَهُ فَهَذَا

عَلِیٌّ مَوْلاَهُ. اللَّهُمَّ وَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ.

Behold! `Ali is now the master of every one who has regarded me as his

master. O Allah, (please) support whoever supports `Ali and be the enemy of

whoever incurs the hostility of `Ali…⁽¹⁾

The Shiah thus hold that Imam Ali (‘a) is a servant of Almighty Allah and one of His most intimate saints, no more.

Fifth: The Ahl al-Bayt (‘a) School permits the combining of the midday with the afternoon obligatory prayers at one time and the sunset with the early night prayers at one time, without need of a particular excuse for such combining. In this ruling, this school depends upon traditions that have been reported from the Holy Prophet (s) and the Holy Imams (‘a).

In the most reliable Sunni books of hadith which Sunnis consider thoroughly authentic, it is reported on the authority of Ibn `Abbas that the Holy Prophet (s) performed the eight units of the midday and afternoon obligatory

prayers together; and seven units of the sunset and early night obligatory prayers without separating (in time) one prayer from the other. This tradition has been reported by the five Sunni master hadithists,⁽¹⁾

Namely, al-Bukhari, Muslim, al-Tirmidhi, Ibn Dawud, and al-Nasa'i.

The Messenger of Allah combined the midday with the afternoon (obligatory) prayers and the sunset with the early night prayers in Madinah although there was neither fear nor rain.

When Ibn Abbas was asked about the reason, he answered, “The Prophet did not want the matter (of prayer) to be a burden upon his people.”<a href="#ref-footnote2-page33" id="footnote2-page33" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page33" style="color:#3b82f6;" id="ref-footnote2-page33"> 2) </a>- Mansur Ali Nasif, al-Taj al-Jami` lil-Usul 1:148.

In Ilal al-Ahkam, Shaykh al-Saduq has reported, through a valid chain of authority, that Imam al-Sadiq (‘a) said, “The Messenger of Allah (‘a) performed the midday and the afternoon prayers together, although there was no reason or cause for that. When Umar, who challenged him the most, asked whether a change had occurred in the rulings of prayer, the Holy Prophet (s) answered, ‘No, I only want to make the matter more feasible for my people.’”⁽³⁾

Individuals of the virtuous community combine these sets of prayers most of the time as a constant course, although the Holy Prophet (s) and the Holy Imams (‘a) generally

used to perform each prayer separately (i.e. each one in its definite time) as is maintained by many other traditions.⁽¹⁾

There is a validly reported tradition, which suggests that the reason for such combining of prayers is to perform the two prayers at the best time of performance of one of them when there is no supererogatory prayer offered between the two. Yet, if there is a supererogatory prayer to be offered between the two, then to combine the two obligatory prayers becomes void. This tradition thus reads:

Two prayers are combined when there is no supererogatory prayer to be offered between them, but if there is any, then combining is canceled.

Al-hurr al-Amili, Wasa’il al-Shiah 3:163, H. 3.

According to this tradition, the jurisprudentially educated individuals of the virtuous community must separate prayers because they have to offer supererogatory prayers between each pair of prayers, especially the sunset and early night prayers.

At any rate, the individuals of the virtuous community are supposed to pay attention to this recommended Prophetic practice and demanding religious manner.

Sixth: The Ahl al-Bayt (‘a) School rubs the feet with the water of wuzu' instead of washing them in the ritual ablution (wuzu') for the prayer, unlike other Muslims who usually wash their feet, except in certain states when they rub their sandals with water—a practice that is deemed legal and adopted by some Muslim jurisprudential schools.

In their practice, the Ahl al-Bayt (‘a) and their followers rely upon the holy verse of ablution, which reads:

یَا أَیُّهَا الَّذِینَ آمَنُوا إِذَا قُمْتُمْ إِلَی الصَّلَاةِ فَاغْسِلُوا وُجُوهَکُمْ وَأَیْدِیَکُمْ إِلَی الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِکُمْ وَأَرْجُلَکُمْ إِلَی الْکَعْبَیْنِ

O you who believe, when you rise up to prayer, wash your faces and your

hands as far as the elbows, and rub (with water) your heads and your feet to

the ankles. (5:6)

Although this holy verse clearly states that the feet, like the head, should be rubbed with water and washing is not mentioned for the feet, Muslim scholars other than the Shiah have interpreted this holy verse according to their own logic and joined the ‘feet’ to the ‘faces’ and ‘hands’ based upon some traditions, contradicting the obvious meaning of the holy verse.<a href="#ref-footnote1-page35" id="footnote1-page35" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page35" style="color:#3b82f6;" id="ref-footnote1-page35"> 1) </a>- In his book entitled ‘Masa’il Khilafiyyah (Controversial Jurisprudential Issues)’ Allamah Sharaf al-Din, dealing with certain issues like rubbing the feet with water in prayers, combining two prayers, rulings of the basmalah, has undoubtedly proven that the Ahl al-Bayt (‘a) School is following the right path in all these issues.

Post-Prayer Litanies

The post-prayer litanies are supplications, doxologies, and invocations said after the obligatory prayers. Emphasis on

these litanies has been laid by the Holy Prophet (s) and the Holy Imams (‘a) in many traditions. Following the obligatory prayers with supplications, doxologies, and invocations is a well-confirmed tradition by which all Muslims abide.

Once again, the Ahl al-Bayt (‘a) and the virtuous community are distinguished from others with regard to these post-prayer litanies in the following points:

The most favored post-prayer litany is the following:

Repeat the following phrase three times:

اللّهُ اَکْبَرُ

Allah is the Greatest.

Repeat the following invocation three times:

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَآلِ مُحَمَّدٍ.

O Allah,

send blessings upon Muhammad and the Household of Muhammad.

Finally, say the following litany:

لاَ إِلهَ إِلاَّ ٱللُّهُ إِلَهاً وَاحِداً وَنَحْنُ لَهُ

مُسْلِمُونَ لاَ إِلهَ إِلاَّ ٱللّهُ وَلاَ نَعْبُدُ إِلاَّ إِیَّاهُ مُخْلِصینَ لَهُ ٱلدِّینَ وَلَوْ کَرَهَ ٱلْمُشْرِکُونَ لاَ إِلهَ إِلاَّ ٱللّهُ رَبُّنَا وَرَبُّ آبَائِنَا ٱلاوَّلِینَ لاَ إِلهَ إِلاَّ اللّهُ

وَحْدَهُ وَحْدَهُ وَحْدَهُ انْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَاعَزَّ جُنْدَهُ وَهَزَمَ ٱلاحْزَابَ وَحْدَهُ فَلَهُ ٱلْمُلْکُ وَلَهُ ٱلْحَمْدُ یُحْیی وَیُمیتُ وَیُمیتُ وَیُحْیی وَهُوَ حَیٌّ لاَ

یَمُوتُ بِیَدِهِ ٱلْخَیْرُ

وَهُوَ عَلَی کُلِّ شَیْء قَدیرٌ.

There is no god save Allah; One and Only God; and we are submissive to

Him. There is no god save Allah and we worship none save Him, making our

devotion sincere in His sight, even though the polytheists may detest it.

There is no god save Allah; (He is) Our Lord and the Lord of our fathers of

old. There is no god save Allah; alone, alone, alone. He has truly fulfilled

His promise, granted His servant victory, made powerful His soldiers, and

defeated the parties alone. So, sovereignty be His and praise be His. He

grants life and causes to die and, after causing to die, raises from the

dead; while He is eternally ever-living and He never dies. All goodness is by

His Hand, and He has power over all things.

Another most favored post-prayer litany is the famous invocation known as Tasbih al-Zahra', which consists of one hundred phrases praising Almighty Allah. The most famous and considerable form of it is to say allahu-akbar(u) (Allah is the Greatest) thirty-four times, alhamdu-lillah(i) (Praise be to Allah) thirty-three times, and subhanallah(i) (Glory be to Allah) thirty-three times.⁽¹⁾

This invocation has been mentioned in the traditions of other Muslim sects, although somewhat different, which is to repeat the three phrases thirty-three times each ending with the phrase allahu-akbar. One tradition only has mentioned that the phrase allahu-akbar should be repeated thirty-four times.

Additional post-prayer litanies include reciting Ayat al-Kursi (2:255), Surah al-Falaq (No. 113), Surah al-Nas (No. 113), and Surah al-Tawhid (No. 112), the prostration of

thanks (sajda al-shukr) and many other post-prayer supplications that can be found in books on supplications.⁽¹⁾

In this book, general post-prayer litanies (that may be said after all prayers) and particular ones (that are defined for each prayer) are mentioned.

Recitation of the Holy Qur'an

Recitation of the Holy Qur'an is one of the daily acts of worship. In this respect, Imam al-Sadiq (‘a), through a valid chain of authority, is reported to have said:

الْقُرْآنُ عَهْدُ اللهِ إِلَی

خَلْقِهِ، فَقَدْ یَنْبَغِی لِلْمَرْءِ الْمُسْلِمِ أَنْ یَنْظُرَ إِلَی

عَهْدِهِ وَأَنْ یَقْرَأَ مِنْهُ فِی کُلِّ یَوْمٍ خَمْسِینَ آیَةً.

The Qur'an is Almighty Allah’s trust that He has entrusted to His

creatures. Therefore, a Muslim individual is required to pay regard to this

trust and recite fifty verses of it everyday.⁽²⁾

According to another validly reported tradition, Imam al-Riza (‘a) has said:

یَنْبَغِی لِلرَّجُلِ إَذَا أَصْبَحَ

أَنْ یَقْرَأَ بَعْدَ التَّعْقِیبِ خَمْسِینَ آیَةً.

At the beginning of the day, it is required to recite fifty verses of

the Qur'an after post-prayer invocations.⁽³⁾

According to another tradition, the Holy Prophet (s) said:

مَنْ قَرَأَ کُلَّ یَوْمٍ مِائَةَ

آیَةٍ فِی الْمُصْحَفِ بِتَرْتِیلٍ وَخُشُوعٍ وَسُکُونٍ، کَتَبَ اللهُ لَهُ مِنَ

الثَّوَابِ بِمِقْدَارِ مَا یَعْمَلُهُ جَمِیعُ أَهْلِ الأَرْضِ. وَمَنْ قَرَأَ

مِائَتَیْ آیَةٍ کَتَبَ اللهُ لَهُ مِنَ الثَّوَابِ مَا یَعْمَلُهُ أَهْلُ

السَّمَاءِ وَأَهْلُ الأَرْضِ.

Whoever recites one hundred verses from a copy of the Qur'an everyday

with modulation, reverence, and tranquility, Almighty Allah will record for

him a reward that is equal to the reward of the deeds of the inhabitants of

the earth. Whoever recites two hundred, Almighty Allah will record for him a

reward equal to the reward of the deeds of the inhabitants of the heavens and

the earth.⁽⁴⁾

Sayyid al-Borujerdi, Jami Ahadith al-Shiah 15:48, H. 3.

From the many traditions regarding the recitation of the Holy Qur'an, we can conclude the following instructions:

The Holy Qur'an is divided into thirty parts (juz') and sixty sub-parts (hizb). [Translator]

Sayyid al-Borujerdi, Jami Ahadith al-Shiah 15:51, S. 13.

The Best Times of Worship in a Day

According to traditions and instructions of the Holy Imams (‘a), the best times of worship during a 24-hour day are the last

third of night—‘night’ begins at sunset and ends at the rise of dawn—and the period between dawn and sunrise. These two times are distinguished for prayers, supplications, litanies, and whispered prayers.

Traditions have drawn attention to the necessity of spending the dawn in acts of worship and warned against sleeping in the period between dawn and sunrise, which should be spent doing supplications, litanies, recitation of the Holy Qur'an, and earning a lawful living.

The two times of sunrise and sunset have also been introduced as the best times of worship in the Holy Qur'an which recommends mentioning Almighty Allah at these two times. It thus reads:

وَاذْکُرِ اسْمَ رَبِّکَ بُکْرَةً وَأَصِیلًا

Glorify the name of your Lord morning and evening. (76:25)

Many supplicatory prayers and litanies are to be said in the morning and evening. Shaykh al-Qummi, in Mafatih al-Jinan, has cited some of these supplications, the most important of which are Dua' al-Asharat and Imam Zayn al-`Abidin’s supplications in the morning and evening.⁽¹⁾

Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 22-23. See also Sayyid al-Borujerdi, Jami Ahadith al-Shi`ah 15:444-457.

Voluntary Prayers and Prayer of Inadvertence

In addition to their encouragements to offer the daily supererogatory prayers, the Holy Imams of the Ahl al-Bayt (‘a), have encouraged offering more prayers voluntarily,⁽²⁾especially at night. Among these prayers are the following:

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَیْهِ فَنَادَی فِی الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَکَ إِنِّی کُنْتُ مِنَ الظَّالِمِینَ

فَاسْتَجَبْنَا لَهُ وَنَجَّیْنَاهُ مِنَ الْغَمِّ وَکَذَلِکَ نُنْجِی الْمُؤْمِنِینَ

And (mention) Dhu’n-Nun (Jonah), when he went off in anger and deemed

that We would not suppress his sustenance. But he cried out in the darkness,

“There is no god save You. Be You Glorified! Lo! I have been a wrongdoer.”

Then we heard his prayer and saved him from the anguish. Thus, we save the

believers.

In the second unit, the following verse (6:59) should be recited after Surah al-Fatihah:

وَعِنْدَهُ مَفَاتِحُ الْغَیْبِ لَا یَعْلَمُهَا إِلَّا هُوَ وَیَعْلَمُ مَا فِی الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا یَعْلَمُهَا وَلَا حَبَّةٍ فِی ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا یَابِسٍ إِلَّا فِی کِتَابٍ مُبِینٍ

And with Him are the

keys of the Invisible. None but He knows them. And He knows what is in the

land and the sea. Not a leaf falls but He knows it, not a grain amid the

darkness of the earth, naught of wet or dry but (it is noted) in a clear

record.

After reciting this verse, you should raise both hands for Qunut,⁽¹⁾saying:

اَللَّهُمَّ إِنِّی اَسْئَلُکَ

بِمَفَاتِحِ ٱلْغَْیِبِ ٱلَّتِی لاَ یَعْلَمُهَا إِلاَّ انْتَ اَنْ تُصَلِّیَ

عَلَی مُحَمَّد وَآلِهِ وَانْ…

O Allah, I beseech You in the name of the Keys of the Invisible (world)

that none knows save You; (please) send blessings upon Muhammad and his

Household and...

You may then mention your needs.

Then, you should say the following:

اَللَّهُمَّ انْتَ وَلِیُّ نِعْمَتِی

وَٱلْقَادِرُ عَلَی طَلِبَتِی تَعْلَمُ حَاجَتِی فَاسْئَلُکَ بِحَقِّ

مُحَمَّد وَآلِهِ عَلَیْهِ وَعَلَیْهِمُ ٱلسَّلاَمُ لَمَّا قَضَیْتَهَا لِی.

O Allah, You are the source of all graces that I have, You have the

power to respond to my request, and You know my needs; I therefore beseech

You in the name of Muhammad and his Household, peace be upon him and them, to

grant me my needs.

You may then pray to Him for your personal needs, for traditions hold that any one who offers this prayer and supplicates to Almighty Allah will have his requests granted.⁽²⁾

These voluntary prayers have been mentioned by al-hurr al-Amili in the fifth volume of his book Wasa’il al-Shiah, pages 247, 246, 250, 286, 247, and 249 respectively.

Weekly Acts of Worship

Fridays and Thursday Nights

Fridays and Thursday nights represent the climax of devotional acts during the week. In addition to the daily devotional practices, Friday represents the climax of devotional acts.

Gradation and acceleration of the devotional rate is a method largely used by Islam. With regard to daily worship, acceleration of devotional acts begins at night and in the period of the early dawn up to the time of the obligatory dawn prayer. With regard to weekly worship, this process begins on Thursday night and continues up to the afternoon congregational prayer on Friday.

With regard to monthly worship, the apogee lies within the nights of the full moon (i.e. 13th, 14th, and 15th of the month according to the Islamic lunar calendar). With regard to yearly worship, this process hits its peak in the month of Ramazan although it starts at the beginning of Rajab.

With regard to the devotional acts in the month of Ramazan, this process is at its highest during its last ten nights, especially the nights of Qadr, and ends on the night before EId al-Fitr.

Supplications of the Days of the Week

There is a supplication for each day of the week. These supplications are reported from Imam Zayn al-`Abidin (‘a). They contain highly regarded contents and the name of the day to which it is dedicated. These supplications, again, can be found in some versions of the book al-Sahifah al-Sajjadiyyah and Shaykh al-Qummi’s Mafatih al-Jinan.

Prayers of the Days of the Week

Shaykh al-Tusi, in his book of Misbah al-Mutahajjid, has reported from the Holy Prophet (s) (or on the authority of Anas), a number of recommended prayers for each day of the week except Friday.

As to Sayyid Ibn Tawus, he has reported—in his book of Jamal al-Usbu through a chain of authority extending to Imam al-hasan al-Askari (‘a)—a number of prayers for each day of the week. The majority of these prayers and a number of the previously mentioned ones have been reported by Shaykh al-Kafami in his book of al-Misbah.⁽¹⁾

Shaykh al-Tusi, in the same abovementioned book, has reported, although without mentioning the chain of authority, a number of prayers whose rewards are dedicated to the Holy Prophet (s) and the other Infallibles (‘a). Each prayer is offered on each day of the week and then dedicated to each one of the Holy Infallibles (‘a) respectively. These prayers spread over the days of two weeks.⁽²⁾

Monthly Acts of Worship

Point

Devotional acts repeated each month are limited because the daily, weekly, yearly course of devotional acts and those dedicated to the various anniversaries and occasions are distributed among the months of the year. Nonetheless, some devotional acts are reported as recommended every month at regular intervals.

Prayer on the First Day of the Month

There is a special prayer, with special acts offered on the first day of each month. Some religious scholars⁽¹⁾

The supreme religious authority, Sayyid Muhsin al-hakim, used to offer this prayer regularly.

At the beginning of each month and on the first day, a two-unit prayer may be offered. In the first unit, Surah al-Fatihah is recited once and Surah al-Tawhid repeated thirty times. In the second, Surah al-Fatihah is recited once and Surah al-Qadr repeated thirty times. After completing it, alms should be given. One who does so will gain safety throughout that month.⁽²⁾

Sayyid Ibn Tawus has reported, without mentioning the chain of authority, another two-unit prayer. In each unit of this prayer Surah al-Fatihah and Surah al-An`am (No. 6)

are recited once, to be offered on the eve of the first day of each month.

Three-Day Fasting Each Month

As maintained by numerous traditions, one of the highly recommended acts performed by the Holy Prophet (s) persistently up to the end of his blessed lifetime was to fast on three days each month.

In his book of man-la-yahzuruhu’l-faqih, Shaykh al-Saduq has reported through a valid chain of authority that Imam al-Sadiq (‘a) said:

The Holy Prophet (s) observed fasting for such a long time that people thought that he would not break his fast. He then broke his fast for such a long time that they thought that he would never fast anymore. He then followed the practice of Prophet David (‘a) in fasting; that is, he fasted once every two days. Until he departed life, he used to regularly fast for three days every month. About this method of fasting, he said, “Fasting on these three days is equal (in reward) to fasting for one’s whole lifetime and it removes satanic insinuation.”… He used to fast on the first Thursday of every month, the first Wednesday after ten days of the same month, and on the last Thursday.⁽¹⁾

According to another validly reported tradition, Imam al-Sadiq (‘a), commenting on this issue, has said:

My father used to say, “None is more hated by Almighty Allah than one who, when informed about what the Holy Prophet (s) did, says, ‘Almighty Allah will not torture me if I do not show painstakingness in praying and fasting,’ thinking that because he himself failed to do certain

supererogatory acts the Holy Prophet (s) omitted doing them as well.”⁽¹⁾

From this tradition and others like it we can infer the accuracy of the course of equilibrium and moderation in acts of worship and the inaccuracy of the course of extremism and overdoing.

In his book of al-Muqni`ah, Shaykh al-Mufid reported the Holy Prophet (s) to have said:

“When the deeds of my people were shown before me, I found defects and flaws in the majority of them. I therefore added to each obligatory prayer a supererogatory one whose units are twice as many the units of the obligatory so that the obligatory prayer of one who offers the supererogatory will be accepted. Verily, Almighty Allah is too Merciful to refuse, even the third of a deed, which one of His servants does for His sake.

Thus, Almighty Allah has imposed upon you the offering of seventeen units of prayer every day and night, but the Holy Prophet (s) added thirty-four units. Likewise, Almighty Allah imposed fasting during the month of Ramazan every year, but the Holy Prophet (s) made it sixty days in a year so as to perfect the duty of fasting. He therefore made it a tradition to fast three days every month; the first and last Thursdays of the month, and the Wednesday in the middle of the month.⁽²⁾

According to other traditions, this is the most important fasting especially for those who are unable to fast in Ramazan, being too weary to fast on those days. Permission has been given to delay the fasting of these days to winter or any other appropriate days. Moreover, other

traditions have allowed making up the fasting of these days at other times or replacing them with alms that may be given as half a bushel of food for each day.

Other traditions recommend fasting on the so-called white days of each month: the thirteenth, fourteenth, and fifteenth.

Yearly Acts of Worship

Point

The acts of worship that are done once a year occupy a vast arena in the system of devotional acts. They are of three kinds:

Special Days and Nights

Special days and nights are associated with the yearly acts of worship that have come in the form of rituals.

Three Blessed Months

The three blessed months are Rajab, Sha`ban, and Ramazan. Their basic act of worship is fasting, becoming obligatory in the blessed month of Ramazan. It is thus highly recommended to fast during the month of Rajab.

Fasting during Sha`ban is also highly recommended because the Holy Prophet (s) used to fast for this whole month.

It is obligatory to fast during Ramazan according to the conditions mentioned by jurisprudents in their books on the practical laws of Islam. Some conditions necessary are: presence in one’s hometown, enjoyment of sound physical condition, and absence of any obstacles that may prevent fasting, such as old age, etc.

Hajj and the First Ten Days of Dhu’l-hijjah

This includes devotional acts that deal with the ritual hajj and the devotional acts practiced on the first ten days of the month of Dhu’l-hijjah. In addition to its magnificent spiritual, political, social, and economic aspects, the unique and distinctive worship of hajj, in its content and practice,

combines all the other acts of worship (the ritual prayer, almsgiving, fasting, and self-purification).

We will discuss the last two with brief explanations, having already discussed specific days and nights.

The Three Blessed Months

The Month of Rajab

Merits of Rajab

Many traditions reported from the Ahl al-Bayt (‘a) demonstrate the excellence and merits of the month of Rajab.⁽¹⁾

Rajab is the seventh month in the Islamic (lunar) calendar. It comes after Jumada al-Thaniyah (II) and before Shaban. In addition to Muharram, Dhu’l-Qadah and Dhu’l-hijjah, Rajab is one of the Four Sacred Months in Islam.

أَلاَ

إِنَّ رَجَباً شَهْرُ اللهِ الأَصَمُّ وَهُوَ شَهْرٌ عَظِیمٌ، وَإِنَّمَا

سُمِّیَ الأَصَمَّ لأَِنَّهُ لاَ یُقَارِبُهُ شَیْءٌ مِنَ الشُّهُورِ حُرْمَةً

وَفَضْلاً عِنْدَ اللهِ، وَکَانَ أَهْلُ الْجَاهِلِیَّةِ یُعَظِّمُونَهُ فِی

جَاهِلِیَّتِهِمْ، فَلَمَّا جَاءَ الإِسْلاَمُ لَمْ یَزْدَدْ إِلاَّ تَعْظِیماً

وَفَضْلاً. أَلاَ إِنَّ رَجَباً شَهْرُ اللهِ، وَشَعْبَانُ شَهْرِی، وَرَمَضَانُ

شَهْرُ أُمَّتِی. أَلاَ فَمَنْ صَامَ مِنْ رَجَبٍ یَوْماً إِیـمَاناً

وَاحْتِسَاباً إسْتَوْجَبَ رِضْوَانَ اللهِ الأَکْبَرَ.

Behold! The month of

Rajab is the all-holy month of Almighty Allah and it is a great month. It has

been described thus because no other month can reach its holiness and

excellence before Almighty Allah. Although they were ignorant, the people of

the pre-Islamic era used to hold this month in the highest regard, and when

Islam came, this month increased even more in veneration and excellence.

Behold! Rajab is the month of Almighty Allah, Sha`ban is my month, and

Ramazan is the month of my people. Behold! Whoever observes fasting on one

day of this month, believing in its excellence and intending to seek the

pleasure of the Lord, will bindingly win the Grand Pleasure of the Lord.

The Holy Prophet (s) then enumerated many rewards for those who fast for any number of days this month.⁽¹⁾

According to several traditions, Ramazan is the month of Almighty Allah—known by all Muslims. It is, therefore, probable that a mistake had taken place in the recording of this tradition with regard to this topic specifically.

Shaykh al-Saduq has also reported Imam Musa al-Kazim (‘a) as saying:

رَجَبٌ نَهْرٌ فِی الْجَنَّةِ

أَشَدُّ بَیَاضاً مِنَ اللَّبَنِ وَأَحْلَی مِنَ الْعَسَلِ، فَمَنْ صَامَ

یَوْماً مِنْ رَجَبٍ سَقَاهُ اللهُ مِنْ ذَلِکَ النَّهْرِ.

Rajab is (the name of) a river in Paradise that is whiter than milk and

sweeter than honey. Hence, if one fasts for even a single day in Rajab,

Almighty Allah will allow him to drink from that river.⁽²⁾

رَجَبٌ شَهْرٌ عَظِیمٌ یُضَاعِفُ

اللهُ فِیهِ الْحَسَنَاتِ وَیَمْحُو السَّیِّئَاتِ. وَمَنْ صَامَ یَوْماً مِنْ

رَجَبٍ تَبَاعَدَتْ عَنْهُ النُّارُ مَسِیرَةَ سَنَةٍ، وَمَنْ صَامَ ثَلاَثَةَ

أَیَّامٍ وَجَبَتْ لَهُ الْجَنَّةُ.

Rajab is a great month during which Almighty Allah doubles the rewards

of good-actions and erases the punishments for evil-actions. If one fasts on

one day in Rajab, Hellfire moves away from him, a distance of one year of walking.

One who fasts for three days in Rajab will bindingly win Paradise.⁽³⁾

Through a number of chains of authority, some of which are valid, Imam al-Sadiq (‘a) is reported to have said:

إِنَّ

نُوحاً عَلَیْهِ السَّلاَمُ رَکِبَ السَّفِینَةَ أَوَّلَ یَوْمٍ مِنْ رَجَبٍ،

فَأَمَرَ عَلَیْهِ السَّلاَمُ مَنْ مَعَهُ أَنْ یَصُومُوا ذَلِکَ الْیَوْمِ.

مَنْ صَامَ ذَلِکَ الْیَوْمَ تَبَاعَدَتْ عَنْهُ النَّارُ مَسِیرَةَ سَنَةٍ،

وَمَنْ صَامَ سَبْعَةَ أَیَّامٍ أُغْلِقَتْ عَنْهُ أَبْوَابُ النِّیرَانِ

السَّبْعَةُ، وَمَنْ صَامَ ثَمَانِیَةَ أَیَّامٍ فُتِحَتْ لَهُ أَبْوَابُ

الْجِنَانِ الثَّمَانِیَةُ، وَمَنْ صَامَ خَمْسَةَ عَشَرَ یَوْماً أُعْطِیَ

مَسْأَلَتَهُ، وَمَنْ زَادَ زَادَهُ اللهُ عَزَّ وَجَلَّ.

On the first of Rajab,

(Prophet) Noah (‘a) embarked on the Ark; he therefore ordered those who

accompanied him to fast on that day. If one fasts on this day in Rajab,

Hellfire will go away from him a distance of one year on foot. If one fasts for

seven days of Rajab, the seven gates of the Fire will close in his face. If

one fasts for eight days of Rajab, the eight gates of Paradise will be wide

open before him. If one fasts for fifteen days, his request will be granted.

If one fasts for more days, he will gain more rewards from Almighty Allah.⁽¹⁾

Al-hurr al-Amili, Wasa’il al-Shiah 7:348, H. 1 & 2 as quoted from Shaykh al-Saduq’s man-la-yahzuruhul-faqih, al-Muqni, al-Muqniah, Thawab al-A`mal, and al-Khisal, and Shaykh al-Tusi’s Misbah al-Mutahajjid and Tahdhib al-Ahkam, as well as many other reference books.

Al-hurr al-Amili, in Wasa’il al-Shiah, and Shaykh al-Qummi, in Mafatih al-Jinan, have referred to another number of traditions about the excellence and merits of Rajab as well as the rewards of imploring Almighty Allah for forgiveness, and performing acts of worship in it.

Rites of Rajab

Point

Shaykh al-Qummi, in Mafatih al-Jinan, has divided the rites of Rajab into two sections.

The first section comprises the general rites that one is advised to practice each day of the month. These rites are as follows:

Supplications

A number of supplications with highly regarded contents should be recited every day of Rajab as reported from Imam Zayn al-Abidin, Imam al-Sadiq, and Imam al-Mahdi, peace be upon them all.<a href="#ref-footnote1-page54" id="footnote1-page54" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page54" style="color:#3b82f6;" id="ref-footnote1-page54"> 1) </a>- Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 132-137.

Formulas of Ziyarah

There is a special formula of ziyarah that can be read when visiting the tombs of all the Holy Imams (‘a) which is known as al-ziyarah al-rajabiyyah (i.e. the ziyarah of Rajab).⁽²⁾

Litanies

Various formulas seeking forgiveness are reported for every day in Rajab, such as the following one, which should be repeated one hundred times followed by almsgiving:

I ask the forgiveness of Allah. There is no god save Him, He is alone without

any partner, and I repent before Him.⁽³⁾

اسْتَغْفِرُ ٱللّهَ

ٱلَّذِی لاَ إِلهَ إِلاَّ هُوَ وَحْدَهُ لا شَرِیکَ لَهُ وَاتُوبُ إِلَیْهِ.

The following litany is advised to be repeated one thousand times every day in Rajab:

There is

no god save Allah.

لاَ إِلهَ إِلاَّ ٱللّهُ.

Another litany that is advised is repeating one hundred times every day in Rajab is the following:

Glory

be to God, the All-majestic. Glory be to Him other than Whom none should be

glorified. Glory be to the All-honorable, the All-dignified. Glory be to Him

Who has dressed Himself with grandeur that fits none but Him.

سُبْحَانَ الإِلهِ ٱلْجَلِیلِ

سُبْحَانَ مَنْ لاَ یَنْبَغِی ٱلتَّسْبِیحُ إِلاَّ لَهُ سُبْحَانَ ٱلاعَزِّ ٱلاکْرَمِ سُبْحَانَ مَنْ

لَبِسَ ٱلْعِزَّ وَهُوَ لَهُ اهْلٌ.

Reports advise that one who is incapable of fasting during the month of Rajab may repeat this litany one hundred times each day.⁽¹⁾

Recitation of the Holy Qur'an

It is highly recommended to recite the Holy Qur'an in general and in particular to repeat Surah al-Tawhid ten thousand times throughout this month.⁽²⁾

Likewise, it is recommended to repeat the following Surahs and litanies three times each day and each night in the months of Rajab, Sha`ban, and Ramazan:

Surah al-Fatihah, Ayat al-Kursi, Surah al-Kafirun, Surah al-Tawhid, Surah al-Falaq, Surah al-Nas, and the following litany:

سُبْحَانَ ٱللّهِ وَٱلْحَمْدُ

لِلّهِ وَلاَ إِلهَ إِلاَّ ٱللّهُ وَٱللّهُ اکْبَرُ وَلاَ حَوْلَ

وَلاَ قُوَّةَ إِلاَّ بِٱللّهِ ٱلْعَلِیِّ ٱلْعَظِیمِ.

All glory be to Allah; all praise be to Allah; there is no god save

Allah; Allah is the Greatest; and there is neither might nor power save with

Allah, the All-high the All-great.

The following invocation:

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَآلِ مُحَمَّدٍ.

O Allah, send blessings upon Muhammad and the Household of Muhammad.

The following supplication:

O

Allah, (please do) forgive the believing men and women.

اَللَّهُمَّ ٱغْفِرْ

لِلْمُؤْمِنِینَ وَٱلْمُؤْمِنَاتِ.

The following prayer of forgiveness, four hundred times:

I

pray to Allah for forgiveness and I repent before Him.

اسْتَغْفِرُ ٱللّهَ وَاتُوبُ إِلَیْهِ.

Whoever does the above, will have all his sins forgiven, no matter how many they are.

This rite combines recitations of the Holy Qur'an with litanies and supplications.

Multiform Prayers

On each night of Rajab, it is recommended to offer the following prayers:

A two-unit prayer, in each unit of which Surah al-Fatihah is recited once and Surah al-Tawhid one hundred times,

A ten-unit prayer, in each unit of which Surah al-Fatihah is recited once, Surah al-Kafirun once, and Surah al-Tawhid three times.

A sixty-unit prayer, of which a two unit prayer is offered on each night of the month In each unit Surah al-Fatihah is recited once, Surah al-Kafirun three times, and Surah al-Tawhid once. Upon completion, the hands should be raised towards the sky and the following litany recited:

لاَ إِلهَ إِلاَّ ٱللّهُ وَحْدَهُ

لاَ شَرِیکَ لَهُ لَهُ ٱلْمُلْکُ وَلَهُ ٱلْحَمْدُ یُحْیِی وَیُمِیتُ وَهُوَ

حَیٌّ لاَ یَمُوتُ بِیَدِهِ ٱلْخَیْرُ وَهُوَ عَلَی کُلِّ شَیْءٍ قَدِیرٌ

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ ٱلنَّبِیِّ ٱلامِّیِّ وَآلِهِ.

There is no god save Allah, the One and Only, without any partner. To

him is the kingdom and to Him is all praise. He gives life and causes to die

while He is Ever-living and never dies. In His hand is the good and He has

power over all things O Allah, (please) bless Muhammad, the Meccan Prophet,

and his Household.

It is then recommended to pass one’s hands over the face while saying the last sentence of this litany. A great reward awaits those who offer these prayers.⁽¹⁾

The Second Section deals with devotional acts performed on the special nights and days of Rajab. The most important of these acts are as follows:

Acts of the First Night and Day of Rajab

On the first day of Rajab, it is recommended to fast. Next, say a special supplication on sighting the new moon (at night), then bathe, visit Imam husayn (‘a) (at night and during the day) as has been previously instructed, and offer a twenty-unit prayer after the obligatory sunset prayer, in each unit of which Surah al-Fatihah and Surah al-Tawhid should be recited.

The first night of Rajab is one of the four nights (of the year) that should be spent in acts of worship.

On this night, a thirty-unit prayer, in each unit of which Surah al-Fatihah is recited once, Surah al-Kafirun once, and Surah al-Tawhid three times, should be offered. There is also another prayer of two units, in each unit of which Surah al-Fatihah is recited once and Surah al-Inshirah

(No. 94) three times. A supplication reported from Imam al-Jawad (‘a) is said in addition to other acts.⁽¹⁾

In addition to fasting on the first day of Rajab, the famous thirty-unit prayer of Salman al-Farsi is started on this day by offering ten units, the second ten units are offered on the fifteenth, and the third on the last day of the month. This highly regarded prayer is followed by a litany and a supplication.⁽²⁾

Salat al-Ragha'ib (Prayer of Desires)

On the first Thursday night of Rajab, after fasting during the day, it is highly recommended to offer the twelve-unit prayer known as Salat al-Ragha'ib, which is offered in the period between sunset and the early night prayer. Upon accomplishment of this prayer, it is recommended to repeat the invocation of Almighty Allah’s blessings upon the Holy Prophet and his Household seventy times:

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَآلِ مُحَمَّدٍ.

O Allah, send blessings upon Muhammad and the Household of Muhammad.

Then, one should prostrate and repeat the following litany seventy times:

Glorified

(is He). Holy (is He). (He is) the Lord of the angels and the Spirit.

سُبُّوحٌ قُدُّوسٌ رَبُّ ٱلْمَلاَئِکَةِ

وَٱلرُّوحِ.

Then, raise the head from the prostration and repeat the following litany seventy times:

O my Lord, (please) forgive (me), have mercy

(upon me), and overlook (my wrongdoings) that You know. Surely, You are the

Most High, the Greatest.

رَبِّ ٱغْفِرْ وَٱرْحَمْ

وَتَجَاوَزْ عَمَّا تَعْلَمُ إنَّکَ اَنْتَ ٱلْعَلِیُّ ٱلاَعْظَمُ.

One may then return to the prostration position and repeat the same litany seventy times:

Glorified

(is He). Holy (is He). (He is) the Lord of the angels and the Spirit.

سُبُّوحٌ قُدُّوسٌ رَبُّ ٱلْمَلاَئِکَةِ

وَٱلرُّوحِ.

Then, one may pray to Almighty Allah to grant him his requests, which will be granted if Allah wills.

About this prayer, the Holy Prophet (s) is reported to have said:

I swear this by Him Who grasps my soul in His Hand: no male or female servant (of Allah) offers this prayer but that Allah shall certainly forgive all his or her sins even if they are as much as the foam of seas. He/she shall gain the right to intercede for seven hundred persons from his/her relatives already sentenced to Hellfire.⁽¹⁾

Prayer on the Bright (Moonlit) Nights of Rajab, Sha`ban, and Ramazan

It has been reported that whoever offers this prayer will win the merits of the three months and will have all his sins, except polytheism, forgiven by Almighty Allah. Two units of this prayer may be offered on the thirteenth night, four units on the fourteenth, and six on the fifteenth. In each unit, Surah al-Fatihah, Surah Yasin (No. 36), Surah

al-Mulk (No. 67) and Surah al-Tawhid are recited once. Each couple of units should be separated from the next couple by the Taslim statement.

On the fifteenth day of Rajab, the famous devotional act known as the Ummi-Dawud Rite may be done. This practice begins by fasting on the fifteenth day, reciting the Holy Qur'an and offering supplicatory prayers. Its advantage is that it contributes to having one’s requests granted by Almighty Allah, relieves one’s agonies, and saves one from the harm of tyrannical rulers. Details of this practice have been mentioned in Mafatih al-Jinan. It is highly recommended to fast on the thirteenth, fourteenth, and fifteenth of Rajab.

Rites of the Night of Mid-Rajab

On the fifteenth night of Rajab, it is recommended to take the ritual bath (ghusl), visit Imam husayn (‘a), offer the second part of the prayer of Salman al-Farsi, offer another special prayer, and say a supplication that is dedicated to this day, and spend the whole night in devotional acts. Moreover, this night shares with the twenty-seventh night of the month in a special prayer.

Rites of the Twenty-Seventh Night and Day of Rajab

A previous reference has been made to this day, which is celebrated by the Shi`ah as the Day of the Divine Mission.

About the rewards of the rites that are practiced on the twenty-seventh night of Rajab, Imam al-Jawad (‘a) is reported to have said:

There is a night in Rajab, which carries for people goodness that is more beneficial to them than whatever is exposed to sunlight. It is the twenty-seventh night in the morning of which the Holy Prophet’s Divine Mission

started. Verily, one who does acts of worship on this night will have the same reward as one who has worshipped Almighty Allah for sixty years.

When the Imam (‘a) was asked about the rites to be practiced on this night, he answered:

After you offer the Evening Prayer if you take a nap, you will wake up at any hour before midnight. You may then offer a twelve-unit prayer, in each unit of which you may recite Surah al-Fatihah and any other short Surah from the Mufassal, which begins with Surah Muhammad (No. 47) up to the end of the Holy Qur'an. You should separate each couple of units with the Taslim statement. After accomplishing this prayer, you should recite Surahs al-Fatihah, al-Falaq, al-Nas, al-Tawhid, al-Kafirun, al-Qadr, and Ayat al-Kursi each seven times. After all this, you should say the following doxology and supplication:

اَلْحَمْدُ لِلّهِ ٱلَّذِی لَمْ

یَتَّخِذْ وَلَداً وَلَمْ یَکُنْ لَهُ شَرِیکٌ فِی ٱلْمُلْکِ وَلَمْ یَکُنْ لَهُ

وَلِیٌّ مِنَ ٱلذُّلِّ وَکَبِّرْهُ تَکْبِیراً اَللَّهُمَّ إِنِّی اسْالُکَ بِمَعَاقِدِ

عِزِّکَ عَلَی ارْکَانِ عَرْشِکَ وَمُنْتَهَی ٱلرَّحْمَةِ مِنْ کِتَابِکَ

وَبِٱسْمِکَ ٱلاعْظَمِ ٱلاعْظَمِ ٱلاعْظَمِ وَذِکْرِکَ ٱلاعْلَی ٱلاعْلَی ٱلاعْلَی وَبِکَلِمَاتِکَ

ٱلتَّامَّاتِ انْ تُصَلِّیَ عَلَی مُحَمَّدٍ وَآلِهِ وَانْ تَفْعَلَ بِی مَا انْتَ اهْلُهُ.

All praise be to Allah, Who has not taken to Himself any son, and Who

has no partner in sovereignty, nor has He any protecting friend through dependence.

And magnify Him with all magnificence. O Allah, verily I beseech You in the

name of Your Dignity on the pillars of Your Throne, and in the name of Your

utmost Mercy in Your Book. I beseech You in the name of Your Name—the

Greatest, the Greatest, the Greatest, and in the name of Your Mention—the

Highest, the Highest, the Highest, and in the name of Your Words, the

perfect, that You may bless Muhammad and his Household and do with me that

which befits You.

You may then submit your desires.⁽¹⁾

On this night too, it is recommended to perform the ritual bath, visit Imam Ali (‘a), and offer the prayer to which an earlier reference has been made within the rites regarding the night of mid-Rajab.<a href="#ref-footnote2-page62" id="footnote2-page62" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page62" style="color:#3b82f6;" id="ref-footnote2-page62"> 2) </a>- Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 149.

On the last day of Rajab, it is recommended to offer the rest of the units of the prayer of Salman al-Farsi, perform the ritual bath, and fast, for this deed contributes to having all the sins forgiven, both the past and the coming.⁽³⁾

The Month of Sha`bān

Merits of Sha`ban

Many traditions have been reported about the merits of the month of Sha`ban and the great rewards obtained from practicing devotional acts during it. The Holy Prophet (s), to whom this month is attributed, used to fast during this month and encourage others to imitate him by connecting the fasting of this month with the obligatory fasting of Ramazan.

Shaykh al-Qummi has referred, yet briefly, to some of these traditions.

Imam Ja`far al-Sadiq (‘a) is reported to have said:

Imam Ali ibn al-husayn Zayn al-Abidin (‘a) used to gather all his companions at the beginning of Shaban and say to them, “O my companions, do you know what this month is? It is Shaban. The Holy Prophet (s) used to say, ‘Shaban is my month.’ You should thus fast during this month as a sign of your love for your Prophet (s) and as a sign of seeking nearness to your Lord. I swear by Him, Who grasps my soul in His Hand, that I heard my father husayn (‘a), saying that he heard Imam Ali, the Commander of the Faithful (‘a), saying: ‘Any one who fasts during Shaban for the love of the Messenger of Allah (s) to seek nearness to Almighty Allah, Almighty Allah will love him, and draw him nearer to Himself on the Day of Resurrection, and definitely reward him with Paradise.’”<a href="#ref-footnote1-page63" id="footnote1-page63" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page63" style="color:#3b82f6;" id="ref-footnote1-page63"> 1) </a>- Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 154.

Shaykh al-Tusi has narrated on the authority of Safwan al-Jammal that Imam al-Sadiq (‘a) instructed him to urge all people that he knew to fast during Sha`ban.

“May Allah accept me as ransom for you! There is a reason for this instruction. Is there not?” asked Safwan al-Jammal.

Imam al-Sadiq (‘a) answered:

Yes, there is. When his eyes fell on the new moon of Sha`ban, the Messenger of Allah (s) ordered somebody to declare the following to the people of al-Madinah:

“O people of Yathrib, I bring the message of Allah’s Messenger (s) to you all. Verily, Sha`ban is my month; therefore, may Allah have mercy upon him who helps me undertake my month.”

Imam al-Sadiq (‘a) then added:

The Commander of the Faithful (Imam Ali) used to say, ‘I never missed fasting during Shaban since I heard the call of the Messenger of Allah (s) about this month. Furthermore, I shall never miss it as long as I am alive, Allah willing.’

Imam al-Sadiq (‘a) further said:

To fast for two consecutive months is considered as Almighty Allah’s acceptance of one’s repentance.⁽¹⁾

Ismail ibn Abd al-Khaliq narrated that when the subject of fasting during Shaban was once discussed in the presence of him, Imam Jafar al-Sadiq (‘a) said:

The merits of fasting during Shaban are so great that even one who sheds inviolable blood is expected to be forgiven.<a href="#ref-footnote2-page64" id="footnote2-page64" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page64" style="color:#3b82f6;" id="ref-footnote2-page64"> 2) </a>- Al-hurr al-Amili, Wasa’il al-Shi`ah 7:360, H. 1.

Through a valid chain of authority, Shaykh al-Kulayni has reported that al-halabi, once, asked Imam al-Sadiq (‘a) whether any of his fathers fasted during Sha`ban.

He was thus answered as follows:

The best of all my fathers did. That is, the Holy Messenger (s).⁽¹⁾

Al-hurr al-Amili, Wasa’il al-Shiah 7:372, H. 11 as quoted from Shaykh al-Saduq’s Thawab al-A`mal.

According to another tradition also reported by Shaykh al-Kulayni through a valid chain of authority, Imam al-Sadiq (‘a) has said:

When they had some days to fast, the wives of the Holy Prophet (s) would postpone them to the month of Shaban so that they would not prevent him from getting what he might want from them. In Shaban, they and the Holy Prophet (s) would fast. The Holy Prophet (s) used to say, “Sha`ban is my month.”⁽²⁾

Al-hurr al-Amili, Wasa’il al-Shiah 7:360, H. 1, 2 as quoted from Shaykh al-Kulayni’s Furu` al-Kafi and other reference books.

In man-la-yahzuruhu’l-faqih, Shaykh al-Saduq has reported through a valid chain of authority from some scholars—and others from other chains of authority—that Imam al-Baqir (‘a) said:

Whoever fasts during the month of Sha`ban, his fasting will purify him of all oaths and vows made to commit disobedience including oaths uttered in anger. When a person regrets such oaths, this acts as an apology for them.⁽³⁾

Al-hurr al-Amili, Wasa’il al-Shiah 7:362, H. 7 as quoted from Shaykh al-Saduq’s man-la-yahzuruhul-faqih, Maani al-Akhbar, and Thawab al-Amal, Shaykh al-Kulayni’s al-Kafi, and Shaykh al-Tusi’s Misbah al-Mutahajjid and Tahdhib al-Ahkam.

In Thawab al-Amal, Shaykh al-Saduq has also reported, through a valid chain of authority on the authority of Ismail ibn Ziyad on the authority of Imam al-Sadiq (‘a), that the Holy Prophet (s) said:

شَعْبَانُ شَهْرِی، وَرَمَضَانُ

شَهْرُ اللهِ وَهُوَ رَبِیعُ الْفُقَرَاءِ. وَإِنَّمَا جُعِلَ الأَضْحَی

لِیَشْبَعَ مَسَاکِینُکُمْ مِنَ اللَّحْمِ فَأَطْعِمُوهُمْ.

Sha`ban is my month and Ramazan is the month of Allah. It is also the

springtime of the poor. The `«d al-Azha Feast has been established so that

the indigent among you may eat their fill of meat; therefore, you should

serve them with meat.⁽¹⁾

Al-hurr al-Amili, Wasa’il al-Shiah 7:372, H. 12 as quoted from Shaykh al-Saduq’s Thawab al-A`mal.

It has been also narrated that fasting during the month of Shaban is one of the means of gaining the Holy Prophet’s intercession on the Day of Resurrection<a href="#ref-footnote2-page66" id="footnote2-page66" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page66" style="color:#3b82f6;" id="ref-footnote2-page66"> 2) </a>- Al-hurr al-Amili, Wasa’il al-Shiah 7:373, H. 16.</p>and to fast during as many days as possible of this month improves one’s livelihood, protects against the evil of enemies, and allows entrance to Paradise.<a href="#ref-footnote3-page66" id="footnote3-page66" style="display:inline-block"><sup>(3)</sup></a><p class="footnote"><a href="#footnote3-page66" style="color:#3b82f6;" id="ref-footnote3-page66"> 3) </a>- Al-hurr al-Amili, Wasa’il al-Shi`ah 7:375, H. 24.

Rites of Sha`ban

As usual, Shaykh al-Qummi has divided the rites of Sha`ban into two sections: The first section involves the general rites that are practiced each day in the month without distinction, while the second section involves the particular rites that are dedicated to certain days and nights of the month.

The rites of the earlier section can be summarized thus:

Fasting

The most important and highlighted rite in the month of Sha`ban is fasting, which is the distinctive feature of this month, as understood by the abovementioned traditions.

Litanies

On every day of Sha`ban, it is highly recommended to say certain litanies, especially implorations seeking forgiveness. According to several traditions, it is greatly encouraged to implore Almighty Allah for forgiveness seventy times a day. One who practices it regularly will be included in the Holy Prophet’s group on the Day of Resurrection and gain the nearness of Almighty Allah. He will be granted remission of Hellfire and permission to pass the Discriminating Bridge (sirat) into Paradise and the Abode of Settlement and have all his sins forgiven by Almighty Allah, even if they be as many as the stars in the sky.

Other traditions have confirmed that to repeat the prayer seeking forgiveness seventy times a day in Sha`ban is equal to repeating it seventy thousand times during other months. The formula of this prayer may be one of the following:

I seek the forgiveness of Allah and I pray to Him for approval of my

repentance.

اسْتَغْفِرُ ٱللّهَ وَاسْالُهُ ٱلتَّوْبَةَ.

اسْتَغْفِرُ ٱللّهَ

ٱلَّذِی لاَ إِلهَ إِلاَّ هُوَ ٱلرَحْمنُ ٱلرَّحِیمُ ٱلْحَیُّ ٱلْقَیُّوْمُ

وَاتُوبُ إِلَیْهِ.

I seek forgiveness of Allah, there is no god save Whom, the

All-beneficent, the All-merciful, the Ever-living, the Everlasting, and to

Him I turn repentant.⁽¹⁾

Another litany that is reported directly from the Holy Prophet (s) in Sayyid Ibn Tawus’s Iqbal al-Amal is recommended to be repeated one thousand times every day during the month of Shaban for great reward:

لاَ

إِلهَ إِلاَّ ٱللّهُ وَلاَ نَعْبُدُ إِلاَّ إِیَّاهُ مُخْلِصِینَ لَهُ ٱلدِّینَ

وَلَوْ کَرِهَ ٱلْمُشْرِکُونَ.

There is no god save

Allah; and we serve none save Him, being sincere to Him in obedience, though

the unbelievers are averse.⁽¹⁾

Almsgiving

Because Shaban is described by some traditions as the springtime of the poor, it is highly recommended to give as many alms as possible during this month. Other traditions describe almsgiving in Shaban as follows:

Verily, if any one of you gives alms in Shaban, Almighty Allah will breed and multiply those alms in the very same way you breed your camels. Hence, these alms will be as huge as Mount Uhud on the Day of Resurrection.<a href="#ref-footnote2-page68" id="footnote2-page68" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page68" style="color:#3b82f6;" id="ref-footnote2-page68"> 2) </a>- Al-hurr al-Amili, Wasa’il al-Shi`ah 7:378-380, H. 3 & 7.

Moreover, to give alms in this month, even if they be as small as a half date, brings about release from Hellfire.⁽³⁾

Invocations of Blessings upon the Holy Prophet and his Household

During the month of Shaban, it is highly recommended to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household as much as possible. In this respect, Ahmad ibn «sa, in his book of al-Nawadir, has reported through a valid chain of authority that Imam al-Sadiq (‘a) quoted the Holy Prophet (s) as saying:

رَجَبٌ شَهْرُ

الإسْتِغْفَارِ لأُِمَّتِی. أَکْثِرُوا فِیهِ مِنَ الإسْتِغْفَارِ، فَإِنَّهُ

غَفُورٌ رَحِیمٌ… وَأَکْثِرُوا فِی شَعْبَانَ مِنَ الصَّلَوَاتِ عَلَی

نَبِیِّکُمْ… وَإِنَّمَا سُمِّیَ شَعْبَانُ شَهْرَ الشَّفَاعَةِ لأَِنَّ

رَسُولَکُمْ یَشْفَعُ لِکُلِّ مَنْ یُصَلِّی عَلَیْهِ فِیهِ.

For my people, Rajab is the month of praying for

forgiveness; therefore, implore Almighty Allah for forgiveness in this month

as frequently as possible. In Sha`ban, invoke Almighty Allah’s blessings upon

your Prophet as many times as possible. The month of Sha`ban is called the

month of intercession, because your Messenger will intercede for every one

who invokes Almighty Allah’s blessing upon him in this month.⁽¹⁾

Some traditions carry a wonderful formula of invoking Almighty Allah’s blessings upon the Holy Prophet and his Household in the month of Shaban along with a magnificent supplication through which the suppliant seeks the mediation of the Holy Prophet (s).<a href="#ref-footnote2-page69" id="footnote2-page69" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page69" style="color:#3b82f6;" id="ref-footnote2-page69"> 2) </a>- Al-hurr al-Amili, Wasa’il al-Shiah 7:365, H. 18; Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 156.

Supplications and Whispered Prayers (Munajat)

There are special supplications and whispered prayers to be said on every day of Shaban. Although traditions have not referred to certain supplications in this respect, the Whispered Prayer (Munajat) that is reported by Ibn Khalawayh who ascribes it to Imam Ali (‘a) and the Holy Imams (‘a) is familiarly known. This piece of whispered prayer, known as al-Munajat al-Shabaniyyah, contains highly regarded Gnostic statements.<a href="#ref-footnote1-page70" id="footnote1-page70" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page70" style="color:#3b82f6;" id="ref-footnote1-page70"> 1) </a>- Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 156-169.

The second section involves the rites to be done on special nights and days of Sha`ban. Books of ziyarah and recommended acts, as well as some traditions, reveal that there are five times in which special interest should be taken. These times are as follows:

First: The first night and day of Sha`ban

Much emphasis has been laid on fasting on the first day of Sha`ban. Sayyid Ibn Tawus has mentioned a prayer to be offered on the first three nights of this month.

Second: Thursdays of Sha`ban

There is a special two-unit prayer, in each unit of which Surah al-Fatihah is recited once and Surah al-Tawhid repeated one hundred times to be offered on the Thursdays of Sha`ban. Upon completion, the invocation of Almighty Allah’s blessings upon the Holy Prophet and his Household is repeated one hundred times. Once this prayer is offered, all the requests of this world and the Next World will be granted.

Third: The Third of Sha`ban

Shaykh al-Tusi, in Misbah al-Mutahajjid, has reported on the authority of Imam al-hasan al-Askari (‘a) the recommendation of fasting on the third of Shaban, which is the birth anniversary of Imam husayn (‘a). On this day too, there is a special supplication to be said. In fact, this supplication involves statements of beseeching Almighty Allah in the name of Imam husayn (‘a) and the Holy Imams (‘a). It also holds highly regarded contents that express loyalty to Imam husayn (‘a) and the Holy Imams (‘a) and commitment to their course.

Imam al-Sadiq (‘a) is reported to recommend saying the supplication that Imam husayn (‘a) said on Ashura' after he had been surrounded by the enemies.<a href="#ref-footnote1-page71" id="footnote1-page71" style="display:inline-block"><sup>(1)</sup></a><p class="footnote"><a href="#footnote1-page71" style="color:#3b82f6;" id="ref-footnote1-page71"> 1) </a>- Shaykh Abbas al-Qummi, Mafatih al-Jinan, pp. 164-165.

Fourth: The mid-Sha`ban Night

Previous references given in the section regarding specific nights and days confirm the merits and rites of this night.

Fifth: The Last Days and the Last Night of Sha`ban

About these days, Imam al-Riza (‘a) is reported to have said: If one fasts during the last three days of Shaban in order to attach it to the obligatory fasting of Ramazan, Almighty Allah will determine that he has fasted for two consecutive months.<a href="#ref-footnote2-page71" id="footnote2-page71" style="display:inline-block"><sup>(2)</sup></a><p class="footnote"><a href="#footnote2-page71" style="color:#3b82f6;" id="ref-footnote2-page71"> 2) </a>- Al-hurr al-Amili, Wasa’il al-Shi`ah 7:370, H. 8.

Abu’l-Salt al-Harawi has narrated that when he visited Imam al-Riza (‘a) on the last Friday of Sha`ban, the Imam said to him:

O Abu’l-Salt, the majority of the days of Sha`ban have passed. This is its last Friday. You should thus make up for what you have missed in this month by working hard in the rest. You may supplicate, implore forgiveness of Almighty Allah, recite the Holy Qur'an, and repent to Almighty Allah for your sins so that you arrive at the month of Ramazan with pure sincerity to Him. You must fulfill all the trusts that you are responsible for settling, you must not bear malice against any of your brethren-in-faith, and you must give up any sin that you commit. Fear Almighty Allah and trust Him secretly and openly, for ‘If any one puts his trust in Allah, then Allah shall be a sufficient protector for him. Allah will surely accomplish his purpose. Verily, for all things has Allah appointed a due proportion.’(65:3)

In the rest of the days of Sha`ban, you may repeat much the following supplication, for Almighty Allah saves many people from Hellfire on account of the sanctity of this month:

O

Allah, If You have not forgiven us in the past days of Sha`ban, (please do)

forgive us in the rest of it.⁽¹⁾

اَللَّهُمَّ إِنْ لَمْ تَکُنْ

غَفَرْتَ لَنَا فِیمَا مَضَی مِنْ شَعْبَانَ فَٱغْفِرْ لَنَا فِیمَا بَقِیَ

مِنْهُ.

Likewise, a supplication to be said on the last night of Sha`ban and the first night of Ramazan is reported from Imam al-Sadiq (‘a).⁽²⁾

Ibid.

The Month Of RamaḌān

Merits of Ramazan

Traditions have described Ramazan as the most preferred of all months without exception. The Holy Qur'an reads:

شَهْرُ رَمَضَانَ الَّذِی أُنْزِلَ فِیهِ الْقُرْآنُ هُدًی لِلنَّاسِ وَبَیِّنَاتٍ مِنَ الْهُدَی وَالْفُرْقَانِ

The month of Ramazan is that in which the Qur'an was revealed, a

guidance to men and clear proofs of the guidance and the distinction. (2:185)

Another reason is that it contains the Night of Qadr, which is more preferred than one thousand months. It is also a blessed night on which all divine decrees are decided.

Almighty Allah has imposed fasting during this month because of its excellence and high regard so that people pay more attention to it.

Ramazan is thus the month of:

Fasting 

Patience and devotional acts, because there are many supererogatory prayers and rites to be carried out during this month

Devotional confinement to mosques (i`tikaf) 

The Holy Qur'an and the learning of religious laws and beliefs 

Supplications, whispered prayers, and litanies

Almsgiving and generous spending 

Struggle with the self and against enemies

Repentance

Forgiveness and mercy  

Release from Hellfire and gaining of Paradise 

One of the most magnificent texts about the merits and excellences of Ramazan may be the Holy Prophet’s famous sermon that he (s) delivered on the last Friday of Sha`ban to make people realize the actual standing of the month of Ramazan.

This sermon has been reported by Shaykh al-Saduq in his two books of al-Amali and `Uyun Akhbar al-Riza through a highly valid chain of authority known as the Golden Chain of Authority:⁽¹⁾

The Golden Chain of Authority (al-Salsalah al-Dhahabiyyah) reads as follows:

Imam al-Riza (‘a) has reported on the authority of his father, Imam al-Kazim (‘a), on the authority of his father, Imam al-Sadiq (‘a), on the authority of his father, Imam al-Baqir (‘a), on the authority of his father, Imam Zayn al-Abidin (‘a), on the authority of his father, Imam husayn (‘a), on the authority of his father, Imam Ali (‘a), on the authority of the Holy Prophet (s) who said…

أَیُّهَا النَّاسُ إِنَّهُ قَدْ

أَقْبَلَ إِلَیْکُمْ شَهْرُ اللَّهِ بِالْبَرَکَةِ وَالرَّحْمَةِ

وَالْمَغْفِرَةِ شَهْرٌ هُوَعِنْدَ اللَّهِ أَفْضَلُ الشُّهُورِ وَأَیَّامُهُ

أَفْضَلُ الأَیَّامِ وَلَیَالِیهِ أَفْضَلُ اللَّیَالِی وَسَاعَاتُهُ أَفْضَلُ

السَّاعَاتِ هُوَشَهْرٌ دُعِیتُمْ فِیهِ إِلَی ضِیَافَةِ اللَّهِ وَجُعِلْتُمْ

فِیهِ مِنْ أَهْلِ کَرَامَةِ اللَّهِ أَنْفَاسُکُمْ فِیهِ تَسْبِیحٌ

وَنَوْمُکُمْ فِیهِ عِبَادَةٌ وَعَمَلُکُمْ فِیهِ مَقْبُولٌ وَدُعَاؤُکُمْ فِیهِ

مُسْتَجَابٌ فَسَلُوا اللَّهَ رَبَّکُمْ بِنِیَّاتٍ صَادِقَةٍ وَقُلُوبٍ

طَاهِرَةٍ أَنْ یُوَفِّقَکُمْ لِصِیَامِهِ وَتِلاوَةِ کِتَابِهِ فَإِنَّ

الشَّقِیَّ مَنْ حُرِمَ غُفْرَانَ اللَّهِ فِی هَذَا الشَّهْرِ الْعَظِیمِ

وَاذْکُرُوا بِجُوعِکُمْ وَعَطَشِکُمْ فِیهِ جُوعَ یَوْمِ الْقِیَامَةِ

وَعَطَشَهُ وَتَصَدَّقُوا عَلَی فُقَرَائِکُمْ وَمَسَاکِینِکُمْ وَ قِّرُوا

کِبَارَکُمْ وَارْحَمُوا صِغَارَکُمْ وَصِلُوا أَرْحَامَکُمْ وَاحْفَظُوا

أَلْسِنَتَکُمْ وَغُضُّوا عَمَّا لا یَحِلُّ النَّظَرُ إِلَیْهِ أَبْصَارَکُمْ

وَعَمَّا لا یَحِلُّ الاسْتَِماعُ إِلَیْهِ أَسْمَاعَکُمْ وَتَحَنَّنُوا عَلَی

أَیْتَامِ النَّاسِ یُتَحَنَّنْ عَلَی أَیْتَامِکُمْ وَتُوبُوا إِلَی اللَّهِ

مِنْ ذُنُوبِکُمْ وَارْفَعُوا إِلَیْهِ أَیْدِیَکُمْ بِالدُّعَاءِ فِی أَوْقَاتِ

صَلَوَاتِکُمْ فَإِنَّهَا أَفْضَلُ السَّاعَاتِ یَنْظُرُ اللَّهُ عَزَّ وَجَلَّ

فِیهَا بِالرَّحْمَةِ إِلَی عِبَادِهِ یُجِیبُهُمْ إِذَا نَاجَوْهُ

وَیُلَبِّیهِمْ إِذَا نَادَوْهُ وَیَسْتَجِیبُ لَهُمْ إِذَا دَعَوْهُ أَیُّهَا

النَّاسُ إِنَّ أَنْفُسَکُمْ مَرْهُونَةٌ بِأَعْمَالِکُمْ فَفُکُّوهَا

بِاسْتِغْفَارِکُمْ وَظُهُورُکُمْ ثَقِیلَةٌ مِنْ أَوْزَارِکُمْ فَخَفِّفُوا

عَنْهَا بِطُولِ سُجُودِکُمْ وَاعْلَمُوا أَنَّ اللَّهَ تَعَالَی ذِکْرُهُ

أَقْسَمَ بِعِزَّتِهِ أَنْ لا یُعَذِّبَ الْمُصَلِّینَ وَالسَّاجِدِینَ وَأَنْ

لا یُرَوِّعَهُمْ بِالنَّارِ یَوْمَ یَقُومُ النَّاسُ لِرَبِّ الْعالَمِینَ

أَیُّهَا النَّاسُ مَنْ فَطَّرَ مِنْکُمْ صَائِماً مُؤْمِناً فِی هَذَا

الشَّهْرِ کَانَ لَهُ بِذَلِکَ عِنْدَ اللَّهِ عِتْقُ رَقَبَةٍ وَمَغْفِرَةٌ

لِمَا مَضَی مِنْ ذُنُوبِهِ.

O people, the month of Allah (Ramazan) has come to you with blessings,

mercy, and forgiveness. This is the noblest of the months to Him. Its days

are the noblest of days. Its nights are noblest of the nights. It is the

month in which you are invited to be Allah’s guests. You have been

established as those honored by Him in this month. Your breathing in this

month is considered words of His glorification, your sleeping is worship,

your deeds are accepted by Him, and your supplications to Him are fulfilled.

Then, ask Allah, your Lord, with sincere intentions and pure hearts to help

you succeed in fasting this month and reciting His Book. Whoever is deprived

of Allah’s forgiveness in this great month is at a real loss. Remember the

thirst and hunger of the Day of Resurrection through this thirst and hunger.

Give charity to your poor and indigent ones, respect your elder ones, be kind

to the younger ones, visit your relations of kin, watch your tongues, lower

your eyes against what they are forbidden to look at, and guard your ears

against what they are forbidden to hear. Be kind to other people’s orphans so

that others may be kind to your orphans. Repent before Allah for your sins. Raise

your hands up towards Him in supplication at the times of prayer. These times

are the noblest of the hours during which the Honorable and Exalted God looks

upon His servants with mercy, responds when they make supplications to Him,

replies to them when they call Him, and fulfills for them what they ask for.

O people, you are tied down by your deeds. Free yourselves by means of

supplications. Your backs are overburdened with your sins. Make them lighter

by means of extended prostrations. Know that the Sublime God has sworn by His

Honor that He will not punish or throw into Hellfire those who pray and fall

in prostration on the Day on which all the people will rise for the Lord of

the Worlds. O people, the reward with the Honorable and Exalted God for

whoever provides for the breaking of the fast of any believer in this month

is like that of freeing a slave and the forgiveness of all past sins.

The people said, “O Prophet of God, not all of us are able to do that.”

Then, the Holy Prophet (s) answered:

اتَّقُوا النَّارَ وَلَوْ بِشِقِّ

تَمْرَةٍ. إتَّقُوا النَّارَ وَلَوْ بِشَرْبَةٍ مِنْ مَاءٍ. أَیُّهَا النَّاسُ

مَنْ حَسُنَ مِنْکُمْ فِی هَذَا الشَّهْرِ خُلُقُهُ کَانَ لَهُ جَوَازاً عَلَی

الصِّرَاطِ یَوْمَ تَزِلُّ فِیهِ الأَقْدَامُ وَمَنْ خَفَّفَ فِی هَذَا الشَّهْرِ

عَمَّا مَلَکَتْ یَمِینُهُ خَفَّفَ اللَّهُ عَلَیْهِ حِسَابَهُ وَمَنْ کَفَّ

فِیهِ شَرَّهُ کَفَّ اللَّهُ عَنْهُ غَضَبَهُ یَوْمَ یَلْقَاهُ وَمَنْ أَکْرَمَ

فِیهِ یَتِیماً أَکْرَمَهُ اللَّهُ یَوْمَ یَلْقَاهُ وَمَنْ وَصَلَ فِیهِ

رَحِمَهُ وَصَلَهُ اللَّهُ بِرَحْمَتِهِ یَوْمَ یَلْقَاهُ وَمَنْ قَطَعَ فِیهِ

رَحِمَهُ قَطَعَ اللَّهُ عَنْهُ رَحْمَتَهُ یَوْمَ یَلْقَاهُ وَمَنْ تَطَوَّعَ

فِیهِ بِصَلاةٍ کَتَبَ اللَّهُ لَهُ بَرَاءَةً مِنَ النَّارِ وَمَنْ أَدَّی

فِیهِ فَرْضاً کَانَ لَهُ ثَوَابُ مَنْ أَدَّی سَبْعِینَ فَرِیضَةً فِیَما

سِوَاهُ مِنَ الشُّهُورِ وَمَنْ أَکْثَرَ فِیهِ مِنَ الصَّلاةِ عَلَیَّ ثَقَّلَ

اللَّهُ مِیزَانَهُ یَوْمَ تَخِفُّ الْمَوَازِینُ وَمَنْ تَلا فِیهِ آیَةً مِنَ

الْقُرْآنِ کَانَ لَهُ مِثْلُ أَجْرِ مَنْ خَتَمَ الْقُرْآنَ فِی غَیْرِهِ مِنَ

الشُّهُورِ. أَیُّهَا النَّاسُ إِنَّ أَبْوَابَ الْجِنَانِ فِی هَذَا الشَّهْرِ

مُفَتَّحَةٌ فَسَلُوا رَبَّکُمْ أَنْ لا یُغَلِّقَهَا عَلَیْکُمْ وَأَبْوَابَ

النِّیرَانِ مُغَلَّقَةٌ فَسَلُوا رَبَّکُمْ أَنْ لا یُفَتِّحَهَا عَلَیْکُمْ

وَالشَّیَاطِینَ مَغْلُولَةٌ فَسَلُوا رَبَّکُمْ أَنْ لا یُسَلِّطَهَا

عَلَیْکُمْ.

Fend off the Fire from yourselves (by providing for the breaking of the

fast of any believer) even if it be with a piece of a date. Fend off the Fire

from yourselves (by providing for the breaking of the fast of any believer)

even if it be with a sip of water. O people, whoever behaves courteously in

this month will easily cross the Discriminating Bridge on the Day of Judgment

on which one’s steps are not firm. Allah will ease the reckoning of whoever

takes it easy with those whom his right hand possesses (i.e. servants) in

this month. On the Day one meets Him, Allah will withhold His Wrath from

whoever controls his wickedness in this month. On the Day one meets Him,

Allah will honor whoever honors an orphan in this month. On the Day one meets

Him, Allah will shower His mercy upon whoever maintains family ties in this

month. Allah will deprive of His mercy whoever breaks off his family ties in

this month. He will record release from Hellfire for whoever offers even a single

unit of recommendable prayers. The reward of whoever carries out an

obligatory duty in this month is seventy times as much as that of one who

carries out the same duty in other months. The Balance of Deeds of whoever

invokes Allah’s blessings upon me a lot will be more positive on the Day of Judgment

on which the Balance of Deeds of some people will be negative. The reward of

whoever recites one verse of the Qur'an in this month is like the reward of

one who recites the whole Qur'an in other months. O people, the gates of Paradise are open in this month. Therefore, ask your Lord not to close them in your faces.

Similarly, the gates of Hellfire are closed. Therefore, ask your Lord not to

open them up to you. Satan is chained down. Therefore, ask your Lord not to

let him overcome you.

The Commander of the Faithful (Imam `Ali (‘a)) said, “I stood up and said, ‘O Prophet of Allah, what are the noblest of deeds in this month?’

The Holy Prophet (s) said:

یَا أَبَا الْحَسَنِ أَفْضَلُ

الأَعْمَالِ فِی هَذَا الشَّهْرِ الْوَرَعُ عَن مَحَارِمِ اللَّهِ عَزَّ

وَجَلَّ.

O Abu’l-hasan, the noblest of deeds in this month are abstaining from

what the Honorable and Exalted God has forbidden…⁽¹⁾

Delineation the merits of the month of Ramazan is too vast to be covered in this book because this month holds a special significance and the traditions about its merits are numerous. However, the most important topics that are covered by the abovementioned sermon of the Holy Prophet (s), as well as the traditions of the Holy Imams (‘a) can be summarized in the following points:

Allah are visible in the coming presentation of the devotional acts and rites of this month.

All Muslims pay much attention to the month of Ramazan. As a result, this month, in its totality, identifies Muslims and distinguishes them from all other nations and groups.

However, the course that has been established by the Ahl al-Bayt (‘a) is still different in particularities and details from the devotional courses adopted by other Muslims for this month.

Rites of Ramazan

The rites of Ramazan can be divided into two main parts. We will try to restrict our discussion to mentioning the titles of these rites along with a reference to their contents, leaving the details, which are too many, to the famous Shaykh al-Qummi’s Mafatih al-Jinan.

The first part of the devotional acts of Ramazan involves the common devotional acts that are practiced throughout this month without distinction as to the day.

The second part involves the devotional acts that are dedicated to certain nights or days of the month.

First Part: The Common Devotional Acts of Ramazan

This part is further subdivided into four sections:

Devotional Acts Common to the Nights and Days

Devotional Acts Common to the Nights

Devotional Acts Common to Early Dawn

Devotional Acts Common to Daytime

Devotional Acts Common to the Nights and Days

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

Supplications after each obligatory prayer or at all times

Shaykh al-Qummi has cited three supplications to be said after the obligatory prayers and one supplication to be recited at any time. This supplication is known as Du`a' al-hajj.⁽¹⁾

Sayyid al-Borujerdi, Jami Ahadith al-Shiah 9:74 as quoted from Shaykh al-Kulayni, al-Kafi and Shaykh al-Kaf`ami’s al-Misbah.

These four supplications comprise highly regarded contents, including implorations to gain divine permission to perform the ritual hajj Pilgrimage, to observe the Night of Qadr as it should be observed, to be released from Hellfire, to gain Paradise, to have one’s sustenance expanded, and to concern oneself with solving the problems

of Muslims and achieving their interests.⁽¹⁾Shaykh al-Kulayni and Shaykh al-Saduq, through a valid chain of authority, have mentioned another supplication with more details.⁽²⁾

Sayyid al-Borujerdi, Jami Ahadith al-Shiah 9:71, H. 163.

Recitation of the Holy Qur'an

It is highly recommended to recite, read, and ponder over the Holy Qur'an as much as possible during the month of Ramazan. According to some traditions, although it is recommended to read the whole Qur'an once every month during other days and months, it is more highly recommended to read the whole Qur'an once every three days in Ramazan.⁽³⁾

Sayyid al-Borujerdi, Jami Ahadith al-Shiah 9:13, H. 26, as quoted from Shaykh al-Kulayni, Usul al-Kafi.

Through a valid chain of authority, Shaykh al-Kulayni has stated that Imam Musa al-Kazim (‘a) deemed recommended reading the Holy Qur'an entirely once or even more every day or night of Ramazan. Then, the Imam (‘a) mentioned a great reward for dedicating the reward of such entire recitation to the Holy Prophet and Imams (‘a). One of these rewards is the dedicator will be included with their group on the Day of Resurrection.⁽⁴⁾

Sayyid al-Borujerdi, Jami Ahadith al-Shiah 9:178, as quoted from Shaykh al-Kulayni, Usul al-Kafi.

Litanies

It is recommended to engage in repeating words of seeking forgiveness from Almighty Allah (istighfar), glorifying Him (tasbih), praising Him (hamd), and professing that He

is the One and Only God (tahlil) and the Most Great (takbir). It is reported that when the month of Ramazan begins, Imam Zayn al-`Abidin (‘a) would utter no other words than words of tasbih, istighfar, and takbir.⁽¹⁾

Prayers

The Holy Imams (‘a) prepared a course of supererogatory prayers for the nights and days of this month, recommending offering them as much as possible.

Devotional Acts Common to the Nights of Ramazan

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

Breaking the Fast

As fasting ritually extends from dawn to dusk, it should be broken immediately after that by eating and drinking. It is however recommended to delay it after the performing of the obligatory sunset prayer. It is also recommended to break the fast with a date or a sweet food.

While breaking the fast, it is recommended to say a litany or a supplication the most famous formula of which is the following:

O Allah, For Your sake have I

fasted, with Your sustenance have I broken my fast, and in You have I

trusted.

اَللَّهُمَّ

لَکَ صُمْتُ وَعَلَی رِزْقِکَ افْطَرْتُ وَعَلَیْکَ تَوَکَّلْتُ.

Upon eating the first bite, it is recommended to say the following:

In

the Name of Allah; the All-beneficent, the All-merciful. O Liberal in

forgiving: (please) forgive me.

بِسْمِ ٱللّهِ ٱلرَّحْمنِ

ٱلرَّحِیمِ. یَا وَاسِعَ ٱلْمَغْفِرَةِ ٱغْفِرْ لِی.

Such matters bring about a great reward, such as forgiveness and gaining the rewards of all those who have fasted that day.

It is also recommended to recite Surah al-Qadr just before breaking the fast.⁽¹⁾

Almsgiving

One of the highly recommended acts is to give alms during the nights of Ramazan, and especially at the time of breaking the fast. When such alms are the food with which the fast is ordinarily broken, no matter how little the amount is, even if it is just a few dates or a drink of water, according to one’s capacity, it brings about a great reward. He gains the reward of the deeds done by that fasting person out of the power he has obtained from the food that he gave to him as alms, and winning the reward of

manumitting thirty slaves. In addition, the supplication of the almsgiver will be responded to.⁽²⁾

Recitation of the Holy Qur'an

On the nights of Ramazan, it is highly recommended to recite certain chapters of the Holy Qur'an, such as Surah al-

Qadr one thousand times and Surah al-Dukhan (No. 44) one hundred times, when possible.⁽¹⁾

Supplications

The most important formula of supplication said on the nights of Ramazan is Du`a' al-Iftitah, which is an invocation of Allah’s blessings upon the Holy Prophet and his Household, a special supplication for the Awaited Imam al-Mahdi (‘a), and statements that are regarded as highly spiritual which encourage a person to engage in self-struggle.

Shaykh al-Qummi has also cited three other formulas of supplication for the nights of Ramazan.⁽²⁾

Shaykh al-Qummi, Mafatih al-Jinan, pp. 179-183.

Prayers

It is recommended to offer one thousand units of prayer that are distributed among the nights of Ramazan and called the Ramazan supererogatory prayers. Although there is more than one formula for the distribution of these units of prayer among the nights of Ramazan, Shaykh al-Qummi, following Shaykh al-Mufid, has chosen a certain formula and described it as the most familiar. This formula is as follows:

On the first twenty nights of Ramazan, twenty units of this prayer should be offered each night with an interval

between each two units. To explain, eight units should be offered after the obligatory sunset Prayer and the others after the obligatory early night prayer. The total is thus four hundred units and the remainder is six hundred. These six hundred units should be offered on the three Nights of Qadr, which are the nineteenth, the twenty-first, and twenty-third of the month. Two hundred units should be offered on each of these three Nights. Thus, one thousand units will be completed.

It is also recommended to offer a two-unit prayer each night, reciting Surah al-Fatihah once and repeating Surah al-Tawhid three times. After completion of the prayer, the following litany may be said:

Glory

be to Him Who watches over, never leaves anything undone nor is neglectful.

Glory be to Him Who is Merciful and never does a thing in haste. Glory be to

Him Who is vigilant and never forgets one thing over another. Glory be to Him

Who is alert and steady, never engrossed with a thing so as to overlook

another.

سُبْحَانَ مَنْ هُوَ حَفِیظٌ لاَ

یَغْفُلُ سُبْحَانَ مَنْ هُوَ رَحِیمٌ لاَ یَعْجَلُ سُبْحَانَ مَنْ هُوَ قَائِمٌ

لاَ یَسْهُو سُبْحَانَ مَنْ هُوَ دَائِمٌ لاَ یَلْهُو.

After this litany, it is recommended to repeat the following statement seven times:

سُبْحَانَ ٱللّهِ وَٱلْحَمْدُ

لِلّهِ وَلاَ إِلهَ إِلاَّ ٱللّهُ وَٱللّهُ اکْبَرُ.

All glory be to Allah, all praise be to Allah, there is no god save

Allah, and Allah is the Greatest.

After that, it is recommended to say the following supplication once:

Glory be

to You, Glory be to You, Glory be to You. O All-Great, forgive my grave sins.

سُبْحَانَکَ سُبْحَانَکَ

سُبْحَانَکَ. یَا عَظِیمُ ٱغْفِرْ لِیَ ٱلذَّنْبَ ٱلْعَظِیمَ.

Then, it is recommended to invoke blessings upon the Holy Prophet and his Household ten times:

O

Allah, (please do) send blessings upon Muhammad and upon his Household.

اَللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

وَعَلَی آلِهِ.

About this prayer, Shaykh al-Kaf`ami has mentioned that whoever offers it will have seventy thousand of his sins forgiven by Almighty Allah.⁽¹⁾

Devotional Acts Common to Early Dawn

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

Having the Early Dawn Meal (Suhur)

It is highly recommended to eat or drink something at early dawn, preferably flour or dates. For this meal, there are some etiquettes, one of which is to recite Surah al-Qadr.

Supplications and Whispered Prayers

Supplications and whispered prayers are the most important deeds of early dawn. The most significant and famous supplication is known as Du`a' al-Baha', which involves statements of glorification of Almighty Allah and imploring in the name of His attributes. About this supplication, which is reported from Imam al-Riza (‘a) to be ascribed to his grandfather Imam al-Baqir (‘a), it is reported that it contributes to granting one’s requests.

In addition, there is the most magnificent supplication that is reported by Abu-hamzah al-Thumali carrying his name.

Abu-hamzah al-Thumali has reported that Imam Ali ibn husayn Zayn al-Abidin (‘a) used to pray the whole night throughout Ramazan. During the last hour of night, he used to say the following supplication:

O

Allah, do not discipline me by means of Your punishment and do not subject me

to Your planned strategy…

إِلهِی لاَ تُؤَدِّبْنِی

بِعُقُوبَتِکَ وَلاَ تَمْکُرْ بِی فِی حِیلَتِکَ…

Very long, eloquent, refined in style and composition, this supplication holds highly considerable contents and a variety of diction. It plays a vital role in spiritual education, evolution and perfection, and reinforces one’s relationship with Allah. It also teaches one how to talk to Him confidentially and how to praise and glorify Him.

Furthermore, this supplication presents the Ahl al-Bayt (‘a) and confirms their matchless knowledge, leadership, and vital role in the lives of Muslims. It also demonstrates their course in building a virtuous community and their supreme goals, one of which is to create a morally and spiritually perfected group in society.

In addition to these two supplications, there are others to be said at early dawn and can be found in Mafatih al-Jinan.⁽¹⁾

It is worth mentioning that on each night of Ramazan, at early dawn, or after that, it is obligatory to remember fasting the next day.

Devotional Acts Common to Daytime

Authors of books on supplications and devotional acts have mentioned a number of acts, some of which are as follows:

Supplication

A set of texts and supplicatory formulas have been reported to be said during the daytime of Ramazan. The most important of these is the supplication that begins with the following statement:

اَللَّهُمَّ هذَا شَهْرُ رَمَضَانَ

ٱلَّذِی اَنْزَلْتَ فِیهِ القُرْآنَ هُدَیً لِلنَّاسِ وَبَیِّنَاتٍ مِنَ

ٱلْهُدَی وَٱلفُرْقَانِ…

O Allah, this is the month of Ramazan in which You revealed the Qur'an,

guidance for humankind and clear proofs of true guidance and distinction

(between the right and the wrong)…

This supplication has been reported by Shaykh al-Tusi, in Misbah al-Mutahajjid, and Sayyid Ibn Tawus, in Iqbal al-A`mal.⁽¹⁾

There is also another supplication the first statements of which are similar to the statements of the previously mentioned supplication of Du`a' al-Baha'. However, this supplication then moves to invoke blessings upon the Holy

Prophet, his Household, the prophets, and the angels. It then presents statements of praying for and praising the Holy Prophet (s).⁽²⁾

Litanies and Doxologies

Litanies, statements of glorification enumerating the attributes of Almighty Allah are to be said on every day of Ramazan. In this regard, a ten-passage litany explaining the hearing, sight, creation, knowledge, and kingdom of

Almighty Allah, as well as many other similar matters, is to be repeated every day in Ramazan.⁽¹⁾

Invocations of Blessings

Shaykh al-Tusi and Sayyid Ibn Tawus have cited a wonderful piece invoking Almighty Allah’s blessings upon the Holy Prophet and his Household, as well as praising and commending them, to be said every day in Ramazan. This invocation begins with the following statement:

{إِنَّ ٱللّهَ وَمَلاَئِکَتَهُ

یُصَلُّونَ عَلَی ٱلنَّبِیِّ یَا اَیُّهَا ٱلَّذِینَ آمَنُوٱ صَلُّوٱ عَلَیْهِ

وَسَلِّمُوٱ تَسْلِیماً.} لَبَّیْکَ یَا رَبِّ

وَسَعْدَیْکَ وَسُبْحَانَکَ…

“Verily,

Allah and His angels send blessings upon the Prophet, O you who believe, call

for Divine blessings on him and salute him with a becoming salutation.” Here

I am at Your service, my Lord! Doing that which pleases You, and glory be to

You…⁽²⁾

Second Part: Devotional Acts Dedicated to Certain Nights and Days

This part can be subdivided into the following sections:

The Devotional Acts of Welcoming the month of Ramazan

The Devotional Acts of the Bright Nights

The Devotional Acts on the Nights of Qadr

The Devotional Acts on the Last Ten Nights

The Devotional Acts on Certain Days of Ramazan

Devotional Acts on the First Night and Day

Islam and the Ahl al-Bayt (‘a) have devoted special attention to the first night and day of Ramazan and confirmed a number of matters to be done on this night and day, the most important of which are the following:

Watching the New Moon

Authoritative traditions narrate that the Holy Prophet (s) and his Household (‘a) used to watch for and welcome the new moon of the month—a procedure that has become one of the highly regarded recommendable acts.⁽¹⁾

Moreover, Shaykh al-Qummi has mentioned that this procedure has been deemed obligatory by some scholars.

Ritual Bathing

On the first night of Ramazan, it is recommended to perform the ritual bath and ceremonially purify oneself by immersing oneself in a flowing river or pouring thirty handfuls of water on the head.

Visiting Imam husayn (‘a)

It is also highly recommended to perform visitation of Imam husayn (‘a) this night from close (at his holy shrine) or by reading his ziyarah from afar.

Supererogatory Prayers

The supererogatory prayers of Ramazan should be started this night. Another two-unit prayer, in each unit of which Surah al-Fatihah and Surah al-An`am (No. 6) are recited may be offered. Upon accomplishment, it is recommended to beseech Almighty Allah’s protection against fears and ailments.

Supplications

Many supplicatory formulas have been reported to be read on the first night of Ramazan. One of these is the supplication reported by Ibn Tawus from Imam al-Jawad (‘a). This supplication begins with the following statement:

اللَّهُمَّ یَا مَنْ یَمْلِکُ

ٱلتَّدْبِیرَ وَهُوَ عَلَی کُلِّ شَیْءٍ قَدِیرٌ.

O Allah, O He Who controls the management of all affairs, and has power

over all things!

The two Dua' al-Jawshan al-Kabir and Dua' al-hajj supplications are also reported to be read on this night.

All the previous devotional acts for the first night of Ramazan are also performed on the first day of Ramazan, although with

some different formulas for prayers and supplications, except watching for the new moon and visiting Imam husayn (‘a).

`Allamah al-Majlisi states that Shaykh al-Kulayni, Shaykh al-Tusi, and others have reported through a valid chain of authority that Imam al-Kazim (‘a) used to say a special supplication on the first of Ramazan. This supplication begins with the following statement:

اللَّهُمَّ إِنِّی اَسْئَلُکَ

بِٱسْمِکَ ٱلَّذِی دَانَ لَهُ کُلُّ شَیْءٍ وَبِرَحْمَتِکَ ٱلَّتِی وَسِعَتْ

کُلَّ شَیْءٍ…

O

Allah I beseech You, in the name of Your name before which everything kneels

down and in the name of Your mercy which encompasses everything…⁽¹⁾

Although it is reported that Imam al-Kazim (‘a) recommended praying to Almighty Allah with this supplicatory formula on the first day of the year, experts have understood that the Imam (‘a) meant the first day or night of Ramazan.

Devotional Acts on the Bright Nights of Ramazan

A special prayer, mentioned within the devotional acts of Rajab, is common to the bright (i.e. moonlit) nights of the three months. Therefore, the fifteenth night of Ramazan is included.

In addition, it is recommended to perform the ritual bath and offer other prayers on the bright nights of Ramazan. However, the fifteenth night is distinguished by visiting Imam husayn (‘a) and offering some prayers. One of these prayers is a ten-unit one, offered at the tomb of Imam husayn (‘a) after the obligatory early night prayer. This prayer is, of course, different from the eight-unit night prayer. Another prayer to be offered this night is a hundred-unit prayer, in each unit of which Surah al-Fatihah is recited once and Surah al-Tawhid ten times.⁽²⁾

Rites of the Nights of Qadr

In the previous discussion of the particular days and nights of the year, we mentioned both the common and the private

rites of the three Nights of Qadr. We also pointed out the significance of the Night of Qadr.

Devotional Acts of the Last Ten Nights of Ramazan

The last ten nights of Ramazan enjoy such a special significance that the Holy Prophet (s) used to roll up his bed and prepare himself for worship on these nights. To devote one’s efforts to devotional acts on these ten nights denotes an acceleration of the devotional movement of Ramazan, especially when we take into consideration the fact that the Night of Qadr is one of these ten nights.

Some devotional acts and special supplications are devoted to these nights. For each night, a special supplication has been reported in addition to other supplications that are common to the ten nights. One of these is the supplication that begins with the following statement:

اَللّهُمَّ إِنَّکَ قُلْتَ فِی

کِتَابِکَ ٱلْمُنْزَلِ: ”شَهْرُ رَمَضَانَ ٱلَّذِی اُنزِلَ فِیهِ ٱلْقُرْآنُ“…

O Allah, You have said in Your revealed Book: “The month of Ramazan in

which the Qur'an was revealed…”

On the twenty-seventh night, it is recommended to take the ritual bath and to repeat the following supplication throughout the night:

اللَّهُمَّ ٱرْزُقْنِی ٱلتَّجَافِیَ

عَنْ دَارِ ٱلْغُرُورِ وَٱلإِنَابَةَ إِلَی دَارِ ٱلْخُلُودِ وَٱلاِسْتِعدَادَ

لِلْمَوْتِ قَبْلَ حُلُولِ ٱلْفَوتِ.

O Allah, (please) provide me with alienation from the abode of

delusion, turning to the abode of eternity, and readiness for death before it

is too late.

On the last day and night of Ramazan, some special devotional acts, bidding this month farewell, have been reported:

Performing the ritual bath on the last night 

Visiting Imam husayn (‘a) 

Reciting Surahs al-An`am (No. 6), al-Kahf (No. 18), and Yasin (No. 36) 

Repeating the forgiveness-seeking prayer one hundred times 

Saying a number of supplications, the most favorable being the forty-fifth supplication of al-Sahifah al-Sajjadiyyah and the following one reported from Imam al-Sadiq (‘a): 

اللَّهُمَّ لاَ تَجْعَلْهُ آخِرَ

ٱلْعَهْدِ من صِیَامِی لِشَهْرِ رَمَضَانَ وَاَعُوذُ بِکَ اَنْ یَطْلُعَ فَجْرُ

هذِهِ ٱللَّیْلَةِ إِلاَّ وَقَدْ غَفَرْتَ لِی.

O Allah, (please) do not determine my observance of fasting in this

month of Ramazan to be the last of my observances of fasting. I seek Your

protection against this day dawning before You forgive me.

This supplication contributes to having one’s sins forgiven.

Particular Acts of Days and Nights

Quoting Allamah al-Majlisi in Zad al-Maad, Shaykh al-Qummi has mentioned special prayers to be offered on each night of Ramazan and special supplications to be said on each day in Mafatih al-Jinan.⁽¹⁾

This vast and diverse devotional course intends to make man attain self-perfection and serve Almighty Allah on earth and be qualified and prepared for the crucial decisions

that are made about this community on the Night of Qadr. The night of EId al-Fitr is the night of the fulfillment of promised rewards.

Ḥajj and the First Ten Days of Dhu’l-Ḥijjah

Point

hajj is one of the most important devotional acts of Islam. According to some traditions, it follows the ritual prayer with regard to its significance and favorability in the list of the Islamic devotional acts. Moreover, hajj has been described as one of the two jihads (i.e. holy struggle).

In this respect, Shaykh al-Kulayni has reported through a valid chain of authority that `Abdullah ibn Yahya al-Kahili heard Imam al-Sadiq (‘a) quoting the Holy Prophet (s) as saying:

هُوَ أَحَدُ الْجِهَادَیْنِ، هُوَ

جِهَادُ الضُّعَفَاءِ.

hajj is one of the

two jihads. It is the jihad of the weak.

Commenting on this saying, Imam al-Sadiq (‘a) says:

وَنَحْنُ الضُّعَفَاءُ. أَمَا

إِنَّهُ لَیْسَ شَیْءٌ أَفْضَلَ مِنَ الْحَجِّ إِلاَّ الصَّلاَةَ، وَفِی

الْحَجِّ هَهُنَا صَلاَةٌ وَلَیْسَ فِی الصَّلاَةِ قَبْلَکُمْ حَجٌّ.

We are the weak. Verily, there is nothing better than hajj except the

ritual prayer; however, there is prayer in the hajj but there is no hajj in

the prayer.⁽¹⁾

hajj is also the support of the religion and the foundation of its existence. It is thus reported: