The Supplication of the 20th Day of Ramadan Month

The Supplication of the 20th Day of Ramadan Month

The Last Message of the Prophet of Islam Ramadān with the Qur an ي ا أ ي ه ا الر س ول ب ل غ م ا أ نز ل إ ل ي ك م ن ر ب ك و إ ن ل م ت ف ع ل ف م ا ب ل غ ت ر س ال ت ه و الل ه ي ع ص م ك م ن الن اس إ ن الل ه ل ي ه د ي ال ق و م ال ك اف ر ين (O Messenger! Deliver that which has been sent down to you from your Lord, and if you do not, you will not have delivered His message, and Allah shall protect you from the people. Indeed Allah does not guide the faithless lot.) (Al-Mā ida, 67) All through the Qur ān, it is only in this verse that the Holy Prophet (P.B.U.H. & H.H.) has been warned against hiding the message, that if you do not, all that you have said in your 23 years of Risāla will be wasted. The Holy Prophet (P.B.U.H. & H.H.) said to Imam Alī (P.B.U.H.), If I do not communicate to people what is [revealed to me] about your Wilāya, all my actions will be effaced. In this verse, several points clarify its contextual orientation: 1. Sūrat al-mā ida was revealed toward the end of the Prophet s noble life. 2. Instead of O Prophet, the phrase (O Messenger) (O Rasūl) is used, which indicates an important Risāla. 3. Instead of ablagh, the stressed wording balligh (deliver) is used, which indicates an important formal announcement. 4. The Prophet (P.B.U.H. & H.H.) is threatened for not delivering an important message that if he fails to deliver, all his efforts will be useless. 5. The Prophet (P.B.U.H. & H.H.) is not afraid of his life; because he was not afraid of dangers during his lonely battle against the idols and while he was in war with the polytheists (when he was being stoned, and his companions were being tortured. Should he fear now at the end of his life and among so many companion?!). 6. The message of the verse is not about Monotheism, Prophethood, and Resurrection, since these principles were stated in the early days of Bi that in Makka and does not need so much emphasis at the end of his holy life. 7. The message of the verse is not even about prayer, fasting, Ḥajj, zakāt, khums, and jihād; since these were stated during 23 years of the Prophet s calling and the people have acted on them, no fear being involved. All Shī a interpreters, and some Sunnī interpreters have known one of the referents of this verse related to the Wilāya and Imamate of Imam Alī (P.B.U.H.) on the 18 th of Dhu l Hijja, 10 A.H./16 March, 632 C.E. during the Prophet s (P.B.U.H. & H.H.) Farewell Pilgrimage and the ḥadīth, Whoever I am the master of, Ali is also the master of and have released us from bewilderment and shown us the way.

Imam al-bāqir (P.B.U.H.) said, Islam is founded on five things: prayer, zakāt, fasting, Ḥajj, and Wilāya of Ahl al-bayt (P.B.U.T.); and nothing has been as more emphasized than Wilāya; but people adopted the other four and abandoned the fifth, the Wilāya! Wilāya; The Perfection of Religion and Completion of Risāla س ال ذ ي ن ك ف ر وا ال ي و م ي ئ ا ل س ل م د ين ا م ن د ين ك م ف ل ت خ ش و ه م و اخ ش و ن ل ك م أ ك م ل ت ال ي و م د ين ك م و أ ت مم ت ع ل ي ك م ن ع م ت ي و ر ض ي ت ل ك م (Today the faithless have despaired of your religion. So do not fear them, but fear Me. Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion. (Al-Mā ida, 3) According to the traditions of the Shī a and Sunnī, this part of the verse: (Today I have perfected ) has been revealed after the appointment of Alī b. Abī Ṭālib (P.B.U.H.) to Imamate in Ghadīr al- Khum. Without considering the traditional evidences, the intellectual analysis would confirm it too, because four significant reasons have been stated for it: 1. The day of the faithless despair, 2. The day of the religion s perfection, 3. The day of completion of Divine blessing upon people, 4. The day when Islam was approved by Allah as Religion and a perfect school. No other important days such as the Bi that, Hijra, the conquest of Makka, victories in the battles, and so forth, with all their value are not included in these four significant features brought up in this verse. Therefore, it is only the day of Ghadīr al-khum, with which the four features mentioned in the above verses are consistent: As for the despair of the faithless; it is because when accusations, wars, and attempt upon the Prophet s (P.B.U.H. & H.H.) life were unsuccessful, their only hope was the death of the Holy Prophet (P.B.U.H. & H.H.). The appointment of Alī b. Abī Ṭālib (P.B.U.H.) made everyone understand that with his death his religion would not be effaced, because someone like Alī b. Abī Ṭālib (P.B.U.H.) would be the successor to the Prophet (P.B.U.H. & H.H.) and leader of the Muslim nation. It was here that all the faithless despaired. As for perfection of religion; it is because if perfect rules and regulations are devised but no

infallible and perfect leader is appointed for the nation and society, the rules are incomplete. As for completion of blessing; it is because the Qur ān has introduced the greatest blessing to be the blessing of leadership and guidance; if the Holy Prophet (P.B.U.H. & H.H.) departed from the world and left the people without a supervisor, he has indeed done something that even a shepherd doesn t do to his herd. As for Allah s approving; it is because whenever a perfect law and an executor of justice are tied together, Allah s approval will be achieved. For these reasons (perfection of religion, completion of blessing, God s approval, and the despair of the faithless), Īd al-ghadīr is counted as one of the greatest feasts in the traditions of Ahl al- Bayt (P.B.U.T.). The effects of things are sometimes derived from the integration of all its components; like fasting, that if we break it even one moment before the prayer call, it is invalid. That is why the word complete is used, (complete the fast until nightfall); and sometimes it is in such a way that each component has its own effect; like recitation of the verses of the Qur ān, whose perfection is in reciting all of it, but the more it is recited, the more rewarded it has. Sometimes some components are in such a way that if they do not exist, a collection will be incomplete, although all other components are available, like a pilot and a driver without whom the plane and car are useless. The leadership and the Wilāya of the Truth are also like this, since they associate man to God and without them the creatures and the blessings turn into tribulations and do not take man to God. Who does Wilāya Belong to? إ ن م ا و ل ي ك م الل ه و ر س ول ه و ال ذ ي ن آم ن وا ال ذ ي ن ي ق يم و ن الص ل ة و ي ؤ ت و ن الز ك اة و ه م ر اك ع و ن (Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakāt while bowing down.) (Al-Mā ida, 55) It is related from the Shī a and Sunnī sources concerning the cause of Revelation of the above verse, A beggar entered the Prophet s (P.B.U.H. & H.H.) Mosque and asked people for help. No one gave him anything. While praying and in rukū (bending down prior to prostration), Imam Alī (P.B.U.H.) gave his ring to that man. This verse was revealed to honor this donation. (Al-Ghadīr, vol. 2, p. 52, Iḥqāq al-ḥaqq, vol. 2, p. 400 and Kanz al- Ummāl, vol. 6, p. 391) For stating the status of Alī (P.B.U.H.), the Holy Prophet (P.B.U.H. & H.H.) recited this verse in Ghaldīr al-khum. Also, Alī (P.B.U.H.) himself frequently recited this verse for proving his rightfulness. Indeed, the best introduction is the one that recounts the attributes and characteristics of someone and the addressees themselves find the evidence. (Without naming Alī (P.B.U.H.), the verse introduces his attributes and actions) Wilāyat al-faqīh (guardianship of the jurisprudent) is in line with the Wilāya of the Infallible Imam. We read in an approved ḥadīth (maqbūla) by Umar b. al-ḥanẓala who has qouted Imam al-ṣādiq s (P.B.U.H.) as saying, Look at the one who relates our ḥadīth, looks into our lawful and unlawful, and knows our rulings. Then, be content with his governance, as I appointed him governing you.

The Second Night of Qadr Tonight is the second night of Qadr and also the night of the martyrdom of Imam Ali (AS). There are different rites and supplications to be performed throughout this night. Please refer to the link below for a list of recommended acts of worship for tonight: http://www.duas.org/1921ramadhan.htm Tonight is the night that we, the Shia, became orphans as we lost our father, Imam Ali (AS). We should know that all the difficulties and calamites he and the other infallibles went through was for us to be guided. So if we want to appreciate and make them happy we should try to follow them and implement Islam in our lives. Sermon 192 of Nahjul Balaghah is a good tool for evaluating ourselves to see how close we are to the standards of being a real Muslim. If we have these standards then we should thank Allah, otherwise, we should ask Allah to help us achieve them. Sermon 192 Characteristics of the Pious 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 favours. 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 a 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 meagre 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 favour 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 for ever, 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 neighbour, 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 dis tress 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 (2) 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.