A short discussion on Taqwa (Piety)
What
is Taqwa?
Taqwa is one of the central
concepts of Islam and has been repeatedly mentioned in the Holy Quran and the
narrations from the prophet and Ahl-ul-Bait. Most people translate Taqwa as
fear of Allah, God Consciousness or self-restraint. However, a more concise and
linguistically correct definition is as follows. Quoting Shaheed Mutahhari:
“The term taqwa comes from the Arabic root “wa-qa-ya” which means “protection” or
“support.” Taqwa is not meant to mean “fear” or
“avoidance”, but because having fear is a prerequisite to protecting oneself
from something and to avoid it, it may sometimes refer to having fear.”
“...a person creates a state and power in his soul that gives him a
spiritual and moral security. That is, if he does find himself in a
situation where the means and causes of sin are around him, that spiritual
state protects him and prevents him from committing sins. This is similar to a
person who creates a medical immunity in his body so that the microbes of the
diseases have no effect on his health.” [1]
Similarly, Ayatullah Makaram
Shirazi defines Taqwa as:
“...the inner protection and internal lock which prevents a person from
committing sins” [2]
Levels
of Taqwa and Wara
Wara is translated as “self-restraint”. Several Ulama
consider Taqwa to be the first level of wara where one abstains from the
prohibited things. Similarly, Wara may be considered as a higher level of
Taqwa. One can also see scholars using the terms interchangeably.
In his book “The greater sins” Shaheed Dastghaib Shirazi
writes that according to Allama Baqir Majlisi there are four levels of Taqwa
[3]:
1. Wara at-Ta’bīri: to abstain from the
prohibited things.
2. Wara
as-Salihīn:
to abstain from doubtful things so that one may not commit a Harām act.
3. Wara al-Muttaqīn: to abstain from
permissible things so that one is absolutely protected from ‘Harām’.
4. Wara as-Sādiqīn: to avoid everything
that is not religious so that one may not waste precious time in useless acts,
even though there may not be any risk of committing a sin.
It is quite obvious that
there must be hundreds of levels between these four levels and the highest
level of Wara as Sadiqin is reserved for the M’asumin (a.s)
In the (translated)
words of Ayatullah Makaram Shirazi:
“Of course, Taqwa has various levels to it - sometimes we see
that it is at the level of ‘Adalah or 'justice' (with others); sometimes Taqwa
goes even higher than mere 'justice' such that we reach to the level of ‘Ismah
or 'infallibility' as ‘Ismah is nothing
more than the highest level of Taqwa” [2]
The infallible imams practiced the perfect form
of wara. This is evident form the traditions and sayings of the imams and also
from their supplications.
The Signs of Muttaqeen (those who
possess taqwa)
Who could
explain to us the signs of the muttaqeen better than Imam-al-Muttaqeen himself?
Our first holy Imam, Amir-al-Momineen, ‘Ali-ibn-Abi Talib (a.s) has explained
the characteristics of the muttaqeen to his companion, Hammam. The tradition
goes as follows [4]:
ومن خطبة له(عليه السلام)
[يصف فيها المتقين] روي أنّ صاحباً لاميرالمؤمنين(عليه السلام) يقال له همّامٌ كان رجلاً عابداً، فقال له: يا أميرالمؤمنين، صف لي المتقين كأني أنظر إليهم. فتثاقل عن جوابه، ثم قال(عليه السلام): يا همّامُ، اتقِ اللهَ وأحْسِنْ فَـ (إنَّ اللهَ مَعَ الَّذِينَ اتَّقَوْا والَّذِينَ هُمْ مُحْسِنُونَ) فلم يقنع همّامٌ بِذَلِكَ القول حتّى عزم عليه. قال: فحمد الله وأثنى عليه، وصلّى على النبي(صلى الله عليه وآله)، ثم قال(عليه السلام): أَمَّا بَعْدُ، فَإِنَّ اللهَ ـ سُبْحَانَهُ وَتَعَالَى ـ خَلَقَ الْخَلْقَ حِينَ خَلَقَهُمْ غَنِيّاً عَنْ طَاعَتِهِمْ آمِناً مِنْ مَعْصِيَتِهِمْ، لأنه لاَ تَضُرُّهُ مَعْصِيَةُ مَنْ عَصَاهُ، وَلاَ تَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ، فَقَسَمَ بَيْنَهُمْ مَعَايِشَهُمْ، وَوَضَعَهُمْ مِنَ الدُّنْيَا مَوَاضِعَهُمْ. فَالْمُتَّقُونَ فِيهَا هُمْ أَهْلُ الْفَضَائِلِ: مَنْطِقُهُمُ الصَّوَابُ، وَمَلْبَسُهُمُ الاْقْتِصَادُ، وَمَشْيُهُمُ التَّوَاضُعُ. غَضُّوا أَبْصَارَهُمْ عَمَّا حَرَّمَ اللهُ عَلَيْهِمْ، وَوَقَفُوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ لَهُمْ. نَزَلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلاَءِ كَالَّتِي نَزَلَتْ فِي الرَّخَاءِ. لَوْ لاَ الاْجَلُ الَّذِي كَتَبَ اللهُ عَلَيْهِمُ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْن، شَوْقاً إِلَى الثَّوَابِ، وَخَوْفاً مِنَ الْعِقَابِ. عَظُمَ الْخَالِقُ فِي أنْفُسِهِمْ فَصَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ، فَهُمْ وَالْجَنَّةُ كَمَنْ قَدْ رَآهَا، فَهُمْ فِيهَا مُنَعَّمُونَ، وَهُمْ وَالنَّارُ كَمَنْ قَدْ رَآهَا، فَهُمْ فِيهَا مُعَذَّبُونَ. قُلُوبُهُمْ مَحْزُونَةٌ، وَشُرُورُهُمْ مَأْمُونَةٌ، وَأَجْسَادُهُمْ نَحِيفَةٌ، وَحَاجَاتُهُمْ خَفِيفَةٌ، وَأَنْفُسُهُمْ عَفِيفَةٌ. صَبَرُوا أَيَّاماً قَصِيرَةً أَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً، تِجَارَةٌ مَرْبِحَةٌ(1)، يَسَّرَهَا لَهُمْ رَبُّهُم. أَرَادَتْهُمُ الْدُّنْيَا وَلَمْ يُرِيدُوهَا، وَأَسَرَتْهُمْ فَفَدَوْا أُنْفُسَهُمْ مِنْهَا. أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ، تَالِينَ لا جزاء الْقُرْآنِ يُرَتِّلُونَهَا تَرْتِيلاً، يُحَزِّنُونَ بِهِ أَنْفُسَهُمْ، وَيَسْتَثِيرُونَ بِهِ دَوَاءَ دَائِهِمْ، فَإِذَا مَرُّوا بِآيَة فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً، وَتَطَلَّعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقاً، وَظَنُّوا أنَّهَا نُصْبَ أَعْيُنِهِمْ، وَإِذَا مَرُّوا بِآيَة فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ، وَظَنُّوا أَنَّ زَفِيرَ جَهَنَّمَ وَشَهِيقَهَا فِي أُصُولِ آذَانِهِمْ، فَهُمْ حَانُونَ عَلَى أَوْسَاطِهِمْ، مُفْتَرِشُونَ لِجَبَاهِهِمْ وَأَكُفِّهِمْ، وَأَطْرَافِ أَقْدَامِهِمْ، يَطْلُبُونَ إِلَى اللهِ فِي فَكَاكِ رِقَابِهِمْ. وَأَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ، أَبْرَارٌ أَتْقِيَاءُ، قَدْ بَرَاهُمْ الْخَوْفُ بَرْيَ الْقِدَاحِ، يَنْظُرُ إِلَيْهمُ الْنَّاظِرُ فَيَحْسَبُهُمْ مَرْضَى، وَمَا بِالْقَوْمِ مِنْ مَرَض، وَيَقُولُ: قَدْ خُولِطُوا! وَلَقَدْ خَالَطَهُمْ أَمْرٌ عَظِيمٌ! لاَ يَرْضَوْنَ مِنْ أَعْمَالِهِمُ الْقَلِيلَ، وَلاَ يَسْتَكْثِرُونَ الْكَثِيرَ، فَهُمْ لا نفسهم مُتَّهِمُونَ، وَمِنْ أَعْمَالِهِمْ مُشْفِقُونَ. إِذَا زُكِّيَ أَحَدٌ مِنْهْمْ خَافَ مِمَّا يُقَالُ لَهُ، فَيَقُولُ: أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي، وَرَبِّي أَعْلَمُ مِنِّي بِنَفْسي! اللَّهُمَّ لاَ تُؤَاخِذْنِي بِمَا يَقُولُونَ، وَاجْعَلْنِي أَفْضَلَ مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لاَ يَعْلَمُونَ. فَمِنْ عَلاَمَةِ أَحَدِهِمْ أَنَّكَ تَرَى لَهُ قُوَّةً فِي دِين، وَحَزْماً فِي لِين، وَإِيمَاناً فِي يَقِين، وَحِرْصاً فِي عِلْم، وَعِلْماً فِي حِلْم، وَقَصْداًفِي غِنىً، وَخُشُوعاً فِي عِبَادَة، وَتَجَمُّلاً فِي فَاقَة، وَصَبْراً فِي شِدَّة، وَطَلَباً فِي حَلاَل، وَنَشاطاً فِي هُدىً، وَتَحَرُّجاً عَنْ طَمَع. يَعْمَلُ الاْعْمَالَ الصَّالِحَةَ وَهُوَ عَلَى وَجَل، يُمْسِي وَهَمُّهُ الشُّكْرُ، وَيُصْبِحُ وَهَمُّهُ الذِّكْرُ، يَبِيتُ حَذِراً، وَيُصْبِحُ فَرِحاً، حَذِراً لَمَّا حُذِّرَ مِنَ الْغَفْلَةِ، وَفَرِحاً بِمَا أَصَابَ مِنَ الْفَضْلِ وَالرَّحْمَةِ. إِنِ اسْتَصْعَبَتْ عَلَيْهِ نَفْسُهُ فِيَما تَكْرَهُ لَمْ يُعْطِهَا سُؤْلَهَا فِيَما تُحِبُّ. قُرَّةُ عَيْنِهِ فِيَما لاَ يَزُولُ، وَزَهَادَتُهُ فِيَما لاَ يَبْقَى، يَمْزُجُ الْحِلْمَ بِالْعِلْمَ، وَالْقَوْلَ بِالْعَمَلِ. تَرَاهُ قَرِيباً أَمَلُهُ، قَلِيلاً زَلَلُهُ، خَاشِعاً قَلْبُهُ، قَانِعَةً نَفْسُهُ، مَنْزُوراً أَكْلُهُ، سَهْلاً أَمْرُهُ، حَرِيزاً دِينُهُ، مَيِّتَةً شَهْوَتُهُ، مَكْظُوماً غُيْظُهُ. الْخَيْرُ مِنْهُ مَأْمُولٌ، وَالشَّرُّ مِنْهُ مَأْمُونٌ. إِنْ كَانَ فِي الْغَافِلِينَ كُتِبَ فِي الذَّاكِرِينَ، وَإِنْ كَانَ فِي الذَّاكِرِينَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ. يَعْفُو عَمَّنْ ظَلَمَهُ، وَيُعْطِي مَنْ حَرَمَهُ، وَيَصِلُ مَنْ قَطَعَهُ. بَعِيداً فُحشُهُ، لَيِّناً قَوْلُهُ، غَائِباً مُنْكَرُهُ، حَاضِراً مَعْرُوفُهُ، مُقْبِلاً خَيْرُهُ، مُدْبِراً شَرُّهُ. فِي الزَّلاَزِلِ وَقُورٌ، وَفِي الْمَكَارِهِ صَبُورٌ، وَفِي الرَّخَاءِ شَكُورٌ. لاَ يَحِيفُ عَلَى مَنْ يُبْغِضُ، وَلاَ يَأْثَمُ فِيمَنْ يُحِبُّ. يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ.
لاَ يُضَيِّعُ مَا
اسْتُحْفِظَ، وَلاَ يَنْسَى مَا ذُكِّرَ، وَلاَ يُنَابِزُ بالألقاب(1)،
وَلاَ يُضَارُّ بالْجارِ، وَلاَ يَشْمَتُ بالْمَصَائِبِ، وَلاَ يَدْخُلُ فِي
الْبَاطِلِ، ولاَ يَخْرُجُ مِنَ الْحَقِّ.
إِنْ صَمَتَ لَمْ يَغُمَّهُ صَمْتُهُ، وَإِنْ ضَحِكَ لَمْ يَعْلُ صَوْتُهُ، وَإِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتّى يَكُونَ اللهُ هُوَ الَّذِي يَنْتَقِمُ لَهُ. نَفْسُهُ مِنْهُ فِي عَنَاء، وَالنَّاسُ مِنْهُ فِي رَاحَة. أَتْعَبَ نفسه لاِخِرَتِهِ، وَأَرَاحَ النَّاسَ مِنْ نَفْسِهِ. بُعْدُهُ عَمَّنْ تَبَاعَدَ عَنْهُ زُهْدٌ وَنَزاهَةٌ، وَدُنُوُّهُ مِمَّنْ دَنَا مِنَهُ لِينٌ وَرَحْمَةٌ، لَيْسَ تَبَاعُدُهُ بِكِبْر وَعَظَمَة، وَلاَ دُنُوُّهُ بِمَكْر وَخَدِيعَة. قال: فصعق همّام رحمه الله صعقةً كانت نفسُه فيها. فقال أميرالمؤمنين(عليه السلام): أَمَا وَاللهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ. ثُمَّ قَالَ: هكَذَا تَصْنَعُ الْمَوَاعِظُ البَالِغَةُ بِأَهْلِهَا؟ فقال له قائل: فما بالك يا أميرالمؤمنين ؟ فقال(عليه السلام): وَيْحَكَ، إِنَّ لِكُلِّ أَجَل وَقْتاً لاَ يَعْدُوهُ، وَسَبَباً لاَ يَتَجَاوَزُهُ، فَمَهْلاً، لاَ تعُدْ لِمِثْلِهَا، فَإِنَّمَا نَفَثَ الشَّيْطَانُ عَلَى لِسَانِكَ! |
“It is related that a companion of Amir al-mu'minin called
Hammam who was a man devoted to worship said to him, "O' Amir
al-mu'minin, describe to me the pious man in such a way as though I see
them." Amir al-mu'minin avoided the reply and said, "O' Hammam, fear
Allah and perform good acts because 'Verily, Allah is with those who guard (themselves against
evil), and those who do good (to others)'" (Qur'an, 16:128). Hammam was not satisfied with this and pushed
him to speak. Thereupon, Amir al-mu'minin praised Allah and extolled Him and
sought His blessings on the Holy Prophet and then spoke:
Now then, Allah the Glorified, the Sublime, created (the things
of) creation. He created them without any need for their obedience or being
safe from their sinning, because the sin of anyone who sins does not harm Him
nor does the obedience of anyone who obeys Him benefit Him. He has distributed
among them their livelihood, and has assigned them their positions in the
world.
Thus, the God-fearing, in it are the people of distinction. Their
speech is to the point, their dress is moderate and their gait is humble. They
keep their eyes closed to what Allah has made unlawful for them, and they put
their ears to that knowledge which is beneficial to them. They remain in the
time of trials as though they remain in comfort. If there had not been fixed
periods (of life) ordained for each, their spirits would not have remained in
their bodies even for the twinkling of an eye because of (their) eagerness for
the reward and fear of chastisement. The greatness of the Creator is seated in
their heart, and, so, everything else appears small in their eyes. Thus to them
Paradise is as though they see it and are enjoying its favors. To them, Hell is
also as if they see it and are suffering punishment in it.
Their hearts are grieved, they are protected against evils, their
bodies are thin, their needs are scanty, and their souls are chaste. They
endured (hardship) for a short while and in consequence they secured comfort
for a long time. It is a beneficial transaction that Allah made easy for them.
The world aimed at them, but they did not aim at it. It captured them, but they
freed themselves from it by a ransom.
During the night they are upstanding on their feet reading
portions of the Qur'an and reciting it in a well-measured way, creating through
it grief for themselves and seeking by it the cure for their ailments. If they
come across a verse creating eagerness (for Paradise) they pursue it avidly,
and their spirits turn towards it eagerly, and they feel as if it is in front
of them. And when they come across a verse which contains fear (of Hell) they
bend the ears of their hearts towards it, and feel as though the sound of Hell
and its cries are reaching their ears. They bend themselves from their backs,
prostrate themselves on their foreheads, their palms, their knees and their
toes, and beseech Allah, the Sublime, for their deliverance. During the day
they are enduring, learned, virtuous and God-fearing. Fear (of Allah) has made
them thin like arrows. If any one looks at them he believes they are sick,
although they are not sick, and he says that they have gone mad. In fact, great
concern (i.e., fear) has made them mad.
They are not satisfied with their meager good acts, and do not
regard their major acts as great. They always blame themselves and are afraid
of their deeds. When anyone of them is spoken of highly, he says: "I know
myself better than others, and my Lord knows me better than I know. O' Allah do
not deal with me according to what they say, and make me better than they think
of me and forgive me (those shortcomings) which they do not know."
The peculiarity of anyone of them is that you will see that he has
strength in religion, determination along with leniency, faith with conviction,
eagerness in (seeking) knowledge in forbearance, moderation in riches, devotion
in worship, gracefulness in starvation, endurance in hardship, desire for the
lawful, pleasure in guidance and hatred from greed. He performs virtuous deeds
but still feels afraid. In the evening he is anxious to offer thanks (to
Allah). In the morning his anxiety is to remember (Allah). He passes the night
in fear and rises in the morning in joy - fear lest night is passed in
forgetfulness, and joy over the favor and mercy received by him. If his self
refuses to endure a thing which it does not like he does not grant its request
towards what it likes. The coolness of his eye lies in what is to last forever,
while from the things (of this world) that will not last he keeps aloof. He
transfuses knowledge with forbearance, and speech with action.
You will see his hopes simple, his shortcomings few, his heart
fearing, his spirit contented, his meal small and simple, his religion safe,
his desires dead and his anger suppressed. Good alone is expected from him.
Evil from him is not to be feared. Even if he is found among those who forget
(Allah) he is counted among those who remember (Him), but if he is among the
rememberers he is not counted among the forgetful. He forgives him who is
unjust to him, and he gives to him who deprives him. He behaves well with him
who behaves ill with him.
Indecent speech is far from him, his utterance is lenient, his
evils are non-existent his virtues are ever present, his good is ahead and
mischief has turned its face (from him). He is dignified during calamities,
patient in distresses, and thankful during ease. He does not commit excess over
him whom he hates, and does not commit sin for the sake of him whom he loves.
He admits truth before evidence is brought against him. He does not
misappropriate what is placed in his custody, and does not forget what he is
required to remember. He does not call others bad names, he does not cause harm
to his neighbor, he does not feel happy at others misfortunes, he does not
enter into wrong and does not go out of right.
If he is silent his silence does not grieve him, if he laughs he
does not raise his voice, and if he is wronged he endures till Allah takes revenge
on his behalf. His own self is in distress because of him, while the people are
in ease from him. He puts himself in hardship for the sake of his next life,
and makes people feel safe from himself. His keeping away from others is by way
of asceticism and purification, and his nearness to those to whom he is near is
by way of leniency and mercifulness. His keeping away is not by way of vanity
or feeling of greatness, nor his nearness by way of deceit and cheating.
It is related that Hammam passed into a deep
swoon and then expired. Then Amir al-mu'minin said:
Verily, by Allah I had this fear about him. Then he added:
Effective advices produce such effects on receptive minds.
Someone said to him: O' Amir al-mu'minin, how is it you do not receive such an effect?
Amir al-mu'minin replied: Woe to you. For death there is a fixed hour which cannot be
exceeded, and a cause which does not change. Now look, never repeat such talk
which Satan had put on your tongue.”
The
Effects of Taqwa
The holy Quran and ahl-ul-bait have explained to us the
effects of possessing taqwa. Allah ‘Azza wa Jal (s.w.t) states:
وَمَنْ يَتَّقِ
اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ
And whoever guards (for Allah), He will make
for him an outlet. And will provide him sustenance from where he does not
imagine - [65:2-3]
وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ
أَمْرِهِ يُسْرًا
And whoever guards (for Allah), He will make
his affairs easy for him - [65:4]
وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ
سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا
And whoever guards (for Allah), He will cover
(remove) his evils and make his reward great for him [65: 5]
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا
اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ
وَيَغْفِرْ لَكُمْ
O you who believe! If you guard (for Allah),
He will grant you a criterion (to judge between right and wrong) and cover
(remove) your evils and forgive you- [8:29]
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ
ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِير
How to gain Taqwa?
We now come to the most important part
of our discussion. Not only has Allah asked us to be pious but Him and his representatives
on earth, the holy infallibles have guided us towards the path of taqwa and
described for us the means to attaining Taqwa.
يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي
خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
O men! Serve your Lord who
created you and those before you so that you may guard (against evil)- [2:21]
وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا
فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ
لَعَلَّكُمْ تَتَّقُونَ
And when we took a promise from you
and lifted the mountain over you: Take hold of the law (Tawrat) We have
given you with firmness and remember what is in it, so that you may guard
(against evil)- [2:63]
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ
كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
O you who believe! Fasting is prescribed
for you, as it was prescribed for those before you, so that you may guard
(against evil) - [2:183]
In the Duas narrated from our holy
imams, we frequently see the infallibles asking Allah to grant them Taqwa. We
will list some of such words of the infallibles as references so we may benefit
from them. Since most of the following is excerpts taken from much longer duas,
we must provide the original reference as well. It must be noted that the duas
of ahlulbait are entities by themselves and each one holds mystical treasures.
Taking out short sections of the duas and just reciting them will not have the
same effect as reciting the complete dua. The spirituality associated with the
complete dua can only be experienced if it is recited in its entirety.
Sahifa
Sajjadiyah Dua 17: His
Supplication when he Mentioned Satan and Sought Refuge from him and from his
Enmity and Trickery
Sahifa
Sajjadiyah Dua 20: His Supplication on Noble Moral Traits and Acts Pleasing to
Allah
Prayers
of the final prophet
Sahifa Zahra, Dua for Thursday
[1] Taqwa – Murtadha Mutahhari, http://www.al-islam.org/message-of-thaqalayn/vol-11-n-4/taqwa-part-1-murtada-mutahhari/3.htm
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