The Salah of Imam Ali (A) - 15th Ramadan 1443/2022
'A'udhu bi-Llahi As-Same'u Al-Aleem, min al-Shaytan, al-la'yin, al-rajim. Bismillah Al-Rahman Al-Rahim. Al-hamdu li-Llahi Rabbi 'l-Alameen, bari' al-khala'iqi ajma'een, ba'ath al-Anbiya'i wa 'l-mursalin, wa as-salat wa as-salam 'ala asharaf khalqihi wa khatam anbiya'i wa 'l-mursalin, Sayyidi Rusuli, Sayyidina wa habibi qulubina, wa shafi'i dhunubina Abi 'l-Qasimi Muhammad. [Allahumma salli 'ala Muhammad wa 'aali Muhammad]. Wa ala Aali Baytihi at-Tayyibin, at-Tahirin al-Masumeen, al-Mutahharin, al-Mukarramin, alladheena adaba Allahu anhum ar-rijza wa tahharahum tathira [Allahumma salli 'ala Muhammad wa Aali Muhammad]. Qal Allahu Al-Adheemu fi kitabih Al-Kareem, wa Huwa asdaq ul-Qa'ileen wa asdaq as-sadiqeen.. Bismillahi, al-rahman, al-Rahim. “Wa Aqim as-Salata li Dhikri” (20:14). Amanna bil-Lahi. Sadaqa Allahu Al-Aleemu Al-Adheem.
For the purification of the souls, the enlightenment of the hearts, the acceptance of the deeds, and for the hastening of the reappearance of the awaited Saviour, ajal Allahu Ta'ala farajahu ash-Sharif. Enlighten your souls, purify your hearts, and the atmosphere with the recitation of salawat upon Muhammad wa Aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].
Respected scholars, elders, sisters and brothers, salamun alaykum, wa Rahmat Ullahi Ta'ala, wa barakatuh [wa alaykum as-salam, wa rahmat Ullahi, wa barakatuh]. The Salah of Amir Al-Mu'minin, wa Mawla al-Muttaqeen, Ali Ibn Abi Talib, salawat Allahi wa as-salamu alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad], is an outstanding feature of an illustrious life and one that characterizes his eternal legacy. When we look and examine the 68 years of the life of the Commander of the Faithful, you and I are spoiled for choice when it comes to analyzing and discussing some of the inspirational elements related to his life.
In the recognition that do I look at the justice of Ali, or the mercy of Ali, do I examine the forbearance of Ali, or his, indeed, spirituality? Do I look and be inspired by his eloquence, or shall I understand his bravery and courage? Someone says, all this is too much. This is exaggeration. A scholar looked at him and said, we have not even started in the "A" of the alphabets of the "fadha'il" [merits] of Ali, in the recognition that when it comes to this great individual, there are many aspects to learn from. Yet his prayer, his Salah undoubtedly stands as one of the most important elements that made him who he was.
Why? You ask, what is so special about the Salah of the Commander of the Faithful, the prayer of the Amir? Because the recognition that emerges is much of the legacy and the "fadha'il" and the greatness of the Imam, alayhi as-salam, is related to his exceptional connection and his relationship to the Only Beloved, Allah, Subhana wa Ta'ala. But I tell you, what can I say about a man who was born in the majestic house of God, and was martyred in a great house of God, and in between, everything he did was for the sake of God. In the idea that if an individual is born in the Ka'ba and he's martyred in Masjid al-Kufa, for one of the greatest mosques in Islam, and in between, everything that he preaches, everything that he did was what symbolic and at the same time manifestation of monotheism and Tawhid, there is much for you and I to learn from this man.
When it comes to the Qur'an, much of the "fadha'il" of Amir Al-Mu'minin is also related to Salah. Wasn't it that Amir Al-Mu'minin, the one who gave his ring in Salah, and Allah Tabaraka wa Ta'ala establishes his authority, and the authority of his sons over mankind as chosen by Allah Subhana wa Ta'ala? "Innama waliyyukumu Allah [wa Rasuluhu wa alladheena amanu alladheena yuqimuna as-Salata wa yu'tuna az-Zakaata wa hum raaki'oon]" (5:55). Yes, that the Holy Imam would be one of the ones in chapter five, verse 55 who gives his ring in this particular act of worship? And that's why it's of the utmost importance that in the next few minutes we reflect on the Salah of Amir Al-Mu'minin, in order to pick some practical applications in our lives to seek inspiration.
Why? Because today, when I speak to some of the youth, when I speak to some others, perhaps even ourselves, we suffer with a plague, with a disease, with a problem likely to be an endemic or perhaps boldly a pandemic. That is, people view praise as boring, laborious, too much of an oscillation of the tongue and the body, with no interest. Many people approach Salah with this. The idea of prayers for them is something mechanical. I have to stand, I have to do it because if I don't do it, I am punished. But they struggle.
The struggle with prayers and Salah is largely to do with the fact that it has to be done several times a day, and every single day. So for the human being to be able to pick themselves up and recharge spiritually and to be able to somehow understand its essence and its value and philosophy becomes a tall order. Many people will say, I am not really sure. What is it that I am saying. I am not even sure what is it that I am doing in prayer.
I remember reading the story which is perhaps just made up. But the idea was that there was a couple who went for the honeymoon to Dubai. When they went to Dubai, they were walking in the streets, they came to a car sales showroom where they sell cars. They went inside to look at the various cars. The person selling the car said to them, I want to show you our latest model. Something only to be used by Muslims. He said, what a car only for Muslims? Yes. Why? He said, this car begins the ignition, through voice recognition. By telling it and by reciting Bismi-Llah, Al-Rahmani, Al-Rahim. And it accelerates by saying Al-hamdu li-Llah. It stops by saying Subhana Allah. That's it. It's very automatic. Everything is through what you say.
He said, Very nice. So he said to his wife, shall we take it for a test drive? Said, okay, no problem. You have a few hours. Take it, make sure you return it. They took it. They drove out of Dubai. They were in the desert. In the car. He said, Bismi-Llah, Al-Rahmani, Al-Rahim, it started going. He started saying Al-hamdu li-Llah. It started going further. Yes. And it was speeding at a good rate. And then he was talking with his wife, very relaxed. After a while, it was going by itself. Then he saw a sign there is a cliff coming. You have to stop because there is work going on. There is a cliff, the bridge is not functioning. He panicks.
He said to his wife, what is it that I have to say to make it stop? She said, I don't know, I forgot. He said, but it was something related to Allah. I have to mention Allah somehow. What is it that they told us to make it stop? So I don't know. Don't tell me. The biggest, many of the fights between husband and wife happened whilst driving. A lot of it. Yes. So he said, Remember? Until finally, just before they reach the cliff, he remembers, I say Subhana Allah. I said Subhana Allah. And the car stopped right at the cliff. He took a deep sigh of relief, looked at his wife and said, Al-hamdu li-Llah. In the recognition, that many a times we say these without understanding what it means, and it's just the oscillation of the tongue and the movement of their body.
That's why I would like to look at the subject very briefly and seek inspiration from the salah of our master, Amir Al-Mu'minin, in order to apply into our lives this month of Ramadan. Why? Because the Hadith of the Holy Prophet, peace and blessings be upon him and his Progeny says, "as-Salat mukhkhu al-'ibadah" Salah is the intellect, the brain of worship. The human being requires the 'Aql [intellect] to function. The human being is distinguished from the animals due to the presence of the intellect. No doubt here there is a very powerful demonstration of how amazing Salah is into the lives of the human beings. But in order to understand the prayer of Ali, we need to appreciate that there are three things in our Salah which we must understand. Three major elements that sometimes are blurred in the discussion regarding prayers.
The first area of great importance is validity. What makes Salah valid? The second is acceptance of Salah. It is different to validity, you might say. Isn't that the same thing? No. Salah could be valid, but it may not be accepted by Allah Subhana wa Ta'ala. That is definite. The third area is the perfection of Salah. These are three segments we need to work in our lives when it comes to our praise. Yes, its validity, its acceptance and its perfection. The more we invest into these three areas, the more we can be enriched by this particular great act of worship.
But before I look at these three areas and how Amir Al-Mu'minin gives us advice about these three areas. I need you and I to understand that this whole story of Salah, this whole act of worship, will never be understood if we do not take a step back and appreciate that we've got it wrong in our mentality in approaching it. Whether it's validity, whether it's acceptance, whether it's perfection, we've got it wrong. Why?
Because many a times, the prayers are performed due to it being a necessity obligation. But if we want to understand the essence of Salah and go deeper, as Amir Al-Mu'minin did, as inspired by Rasul Allah, and then how his own sons were inspired by him, we need to understand that it's the story of the love of Allah. If we have not grasped Hubb Allah, we will not grasp Salah. Take it as a what? A major important prerequisite in this discussion. You ask me to tell me what? What do you mean?
Today, imagine somebody comes to you and says, I want to give you a million dollars. A million dollars? I give you just. You don't need to do anything. It's my gift for you. A million dollars. How would you treat them for the rest of your life? How would you treat them? Everywhere you see them, you rush towards them. Is there anything I could do? You gift, send them gifts. You are always praising them. You are always seeing them in great light because they have given you something which you cherish, which you love, which has made and improved your life. For example, do you agree?
You're going to honor them, you're going to always display expression of gratitude and thankfulness to them, isn't it? And if they ask you to do something, do you do it with a convinced heart, with something that you're willing? Or do you do it just because you are told to do it? There is that feeling within us, when someone does anything good to us, we want to reciprocate it and make them happy because we think that they have really bestowed something great upon us.
That is why sometimes when it comes to parents, when it comes to other relationships, friends, sometimes when we feel someone has really changed our lives, we will do anything for them. We'll try to make them happy at all costs. Do you agree? The story of Salah is so related to the concept of the love of God because if I have not grasped why I should display and exhibit Hubb Allah in my life, I will never understand the essence and the beauty and the benefit of Salah, because I will approach it as an obligation, not as a deed that I wish to do out of desire, an expression of how much I love Allah Subhana wa Ta'ala.
If I am to talk about someone who's given me a million, there is no comparison with what Rabb al-'Alameen has given us. You tell me what is the greatest "Na'mah"? I say the greatest Na'mah is not necessarily health and wealth and the opportunity to have these wonderful majalis. Yes, in a society which allows us freedom of speech to a certain extent these are all great "Na'mah", but the greatest of "Na'mah" the Qur'an tells us that we should speak to people about and be grateful to Allah. And this is one of the most important reasons why we approach Salah with the concept of "Ishq" of Allah. Intense love for Allah is none other than the Willayah of Sayyidi wa Mawlai, Ali Ibn Abi Talib, salawat Allahi wa as-salamu alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad].
Someone comes to Imam as-Sadiq, alayhi as-salam, and says to him, "Ya Ibna Rasul Allah, id'u Allah un akoona ma'akum fi 'l-Jannah", I want you to pray to Allah so that I am with you in paradise. Imam, alayhi as-salam, according to the riwaya, says: I will ask Allah for you not to exit paradise. The man is thinking I am not really in Jannah at the moment. Yes. How is it that I do not exit Jannah? The Imam is saying I will ask Allah so they don't leave Jannah. He looks inquisitively towards Imam as Sadiq. Imam, alayhi as-salam, according to a riwaya looks at him and says" wilayatona hiya al-Jannah" Our Wilayah is paradise. If only you understood. Yes.
The recognition therefore is these 'Na'am' of Rabb al-'Alameen are not to be quantified: "wa in ta'uddu na'mata Allahi, la tahsuha" (14:34), isn't it? So in order for me to understand praise and Salah, I need to work on my relationship with Allah, as far as Ishq al-ladh, as far as intense affinity and compassion is concerned, how much do I love God? Now examine your heart tonight. When you approach Salah, do you approach it with willingness or is it heavy on your heart? If it's heavy, if it's like, oh, I have to pray, that means there is no love of God. Harsh. But it's true. You said to me, Why? What is Salah?
Salah is the meeting between the lover and the Beloved. Salah is the communication between the "created" and the Creator. Salah is beloved to Allah. Salah is the first thing will be asked on the day of Qiyama. If it's accepted, everything else will be accepted. If it's not, everything else will not be accepted. It's the pillar of religion. So if I approach it with a mindset that "ah, ya Allah, I'll just do it". This indicates that there is a serious problem in my outlook and mindset and the way I think about my Creator. I have not grasped this essential, important point, isn't it?
That is why the Qur'an says: "Ya ayyuha alladheena aamanoo" , oh you who believe, "istajibu li-Llahi wa ila ar-Rasul idha da'akum lima yuheekom"(8:24). "Answer Allah and the Messenger to that which gives you life". Salah gives us life because that connection with Allah, that love with Allah has to be nurtured and has to be developed, otherwise our souls are empty, our souls are lifeless. That's why Amir Al-Mu'minin comes forward and he re-emphasizes this important point right at the outset. It is narrated, he said "Law alima al-musallee, ma yakhshahu min halali Allah, ma sirrahu 'an yarfa' ra'sahu min as-sujood". If a person praying knows how much God is loving them at that moment, they would not want to lift their head from Sajda. If only they knew.
So, in that mindset, with that the Commander of the Faithful wants us to raise our state of our heart in terms of our relationship with Allah Subhana wa Ta'ala. Someone says, how do I love Allah? How? What's the means by which I can really begin the journey towards discovering the beauty of the love of the AlmightySubhana wa Ta'ala?
Number one, I need to recognize that in it lies my salvation, and in it lies my strength. Without that expression and the Dhikr of Allah, and the remembrance of the Almighty and the association with Him, Subhana wa Ta'ala, my soul is lifeless. Similarly, the Qur'an says, if you need help, you have to go to prayers: "Ya ayyuha alladheena amanu, sta'eenoo bi 's-sabri wa as-Salah"(2:153). Seek help with prayers and fasting. Qur'an says: "wa innaha lakabiratun illa 'ala al-khashi'een"(2:45) [It is indeed hard, except to those who humbly submissive (to Allah)] in another verse.
Another reason why I need to develop love of the Almighty without a shadow of a doubt is that I need to express gratitude. I need to be thankful. Everything that he has given me, Salah is not even the start of the journey of gratitude and "Shukr" towards the Almighty Subhana wa Ta'ala. He is the absolute perfect Being. I yearn perfection. I seek that Being who is perfect and can grant me. That's why Amir Al-Mu'minin says "the love of Allah is the love that extinguishes all other loves". Yes, it is what we require and we desire.
Do you know what the of the problem human being is? They mistake the love of others with the love of God. The love of materialism, the love of other human beings, the love of oneself. Because we are engineered to love Allah, yet we place our love in the wrong place. Whereas we should be seeking that ultimate state of the heart as much as we possibly can.
Now without necessarily going too much into this because this requires a lot of reflection. The month of Ramadan is the month in which the heart opens. We are yearning more connection with the Almighty. It's a month to begin this journey. How did Amir Al-Mu'minin gives us tips in the next few minutes to discuss some of the recommendations from our Master, Amir Al-Mu'minin, with regards to these three levels, you say to me which levels? The first is validity. The second is what? Acceptance. And the third is perfection. With regards to validity, one of the important recommendations from the Commander of the Faithful is with regards to the etiquettes of "wudhu".
Wudhu is a very interesting concept. Again, most of us come and perform the wudhu very quickly. We rush it. And how many of us seek to dry our hands and faces when we do the Wudhu? Because we don't like to be in the state of wetness. Isn't it? but riwayat tell us, keep it, let it dry by itself. Because this water is not normal water. You have changed it from normal water to that which is "malakuti" to that which is angelic, to that now which is full of Baraka. Keep it in your body as much as you can. Here there is a very interesting notion. Water is pure. Yes. That we have to use for wudhu. Do you agree? Water is a substance that if you pour it into any container it retains its characteristic? Do you agree? If you pour it into a bowl it remains water. If you pour it into a glass, it remains water.
Allah, Subhana wa Ta'ala, very Interestingly, says you and I in Jannah, May Allah make you all of the people of paradise, says in Jannah you will be given a special drink. "Wa saqahum Rabbuhum sharaban tahura"(76:21). Allah says you will be given a drink to drink in paradise. Now there are Rivers of wine in paradise. Allah says, "wa anharum min khamrin ladhdhatin li shaaribeen"(47:15). People often say, there's wine in Jannah? Yes, there is. Not the intoxicate like this world, but there is a special drink in Jannah that has to be consumed by the people of paradise. What is that? That is a drink that allows the human being to have more Ma'arifa, opens up their senses to appreciate God, to love God, to remember God more. So this is a drink of "tazkia" purification.
The actual somehow connected to this world is wudhu. Wudhu is not a physical process of purification. Wudhu is the ascension of the soul to another degree. It is to lift the wudhu from "Malaki" to" malakuti". Malaki means just the physical, malakuti means to a spiritual. Amir Al-Mu'minin says this wudhu, means what? The water that you are using, the water is pure and the water retains its shape wherever you put it. The believer should seek the purity of the heart and should retain their identity wherever they are. If they are with disbelief, if they are at College, school, places of work, they remain a mu'min or a mu'mina, it doesn't change them wherever they are. So the Wudhu, seeks to elevate the human being and their soul.
In which way does Amir Al-Mu'minin encourage us to do this? It is narrated that he said, he famously said, where in the Hadith, he says in Al Kafi: "min 'an Ali, alayhi as-salam, min tawadhdha mithla wudhuhi wa qala mithal qawli" whomsoever does a war like me and says whatever I say. What did Amir Al-Mu'minin say? He recited these du'as of Wudhu. Please understand this. This discussion is going to have so many tips, let alone one spiritual tip. One of the most important acts in order to appreciate wudhu is the 'Ad-aya' [supplications] of wudhu.
You are recommended to print them, laminate them and place them in the restroom, bathroom, and to recite these, because it's highly recommended. Listen to what Amir Al-Mu'minin says: "Anyone who recites these, khalaqa Allahu min kully katratin malaka, Allah creates for every drop of water that you use whilst doing the Wudhu, and reciting the du'as of the Wudhu, an Angel, "Yuqaddisuhu wa yusabbihuhu wa yukabbira". This angel does taqdees, and tasbeeh and takbeer of Allah, Subhana wa Ta'ala. "Fa yaktibu Allaha lahu thawaba, dhalika ila Yawm al-Qiyama". And Allah will give that individual the reward of that angel doing the Dhkr of Allah through tasbeeh, through taqdees, through takbeer, from that moment until the Day of Qiyama. Subhana Allah!
Can you imagine how many drops of water you use daily and how many Angels are created? There is a side note here. Don't use too much water. And the idea that some people may use too much water, thinking that's too many mala'ika (angels). The idea here is the notion is that Du'a uplifts the wudhu. How does it do it? When you wash your face and say: "Allahumma bayyidh wajhi yawma taswaddu fihi al-wujuh, wa la tusawwid wajhi yawma tabyadhdhu ul-wujuh". Ya Allah, make my face illuminated. The day faces are darkened. Oh Allah, give me my book of deeds on my right.
When you wash the right. Oh Allah, "Allahumma thabbit qadami'a ala as-Sirati yawma tazillu fihi al-aqdam" [Waj'al sa'yi fi ma yurzika 'anni ya zal jalali wa al-ikram]. Ya Allah, my feet make it firm on the day that many feet will slip. Now imagine how many times a day do you do a wudhu? Maybe, let's just say at least four times. Four or five times. Maybe at least three times. Yes. If every single day for 50 years, for example, you ask Allah, illuminate my face on the day faces are disgraced. Do you think Rabb al-'Alameen would disgrace your face on the Day of Qiyama? Imagine the power of this du'a. Imagine the words of our Mawla, Amir Al-Mu'minin, how impactful and how beautiful is this? Yes.
Similarly, in addition to the whole concept of wudhu. Interestingly, Ayatullah Jawad Amili and a number of other great mufassireen of the Qur'an. They say, you know when the Qur'an says, "La yamassuhu illa al-mutahharoon" (56:79), that the Qur'an cannot be touched except those who are in state of purity, do you agree? Similarly, Salah, you will not be able to grasp it unless you are in a state of purity of the heart. By appreciating the essence of Wudhu. So yes, you cannot pray without having Wudhu. That is the physical. But you cannot find the essence of prayers, unless you begin a journey with ablution.
Similarly, another important recommendation from the Commander of the Faithful, Amir Al-Mu'minin Ali Ibn Abi Talib, salawat Allahi wa as-salamu alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad], is with regards to the clothing of a person praying. Yes. Because we are still at the first level, the validity, as we are told in terms of Fiqh, the clothing has to cover the private parts. And just an incidental, just a point, Fiqhi point here. And that is some of the brothers, often we pick on sisters, sadly, but tonight I am going to pick on brothers. Yes.
Some of the brothers, in the summer, they wear very tight T-shirts, and I have seen this myself. Some places when I go to pray, when they go into Sajida, the person praying behind them sees things they are not supposed to see. There is a problem. How have you approached prayers? If you are going to an interview with someone that gives you a very important job, you go with the best dress that you have? Yes. Why is it that when we speak to Rabb al-'Alameen, our Creator, the One who cherishes us, sustains us, the One who we need to be grateful to, we are careless about what we wear when it comes to our prayers?
So Amir Al-Mu'minin comes forward here and wants to elevate our Salah by recommending the idea of the dress. He says, according to the riwaya: " inna al-insana idha kana fi 's-Salah, fa inna jasadahoo, wa thiyabohoo wa kulla shay'in hawlahu yusabbih", when the person comes towards prayers and they have looked after what they wear, their clothing and their body and everything around them does glorification of Allah, does Tasbih of Allah, Subhana wa Ta'ala.
With this comes what the recommendation of having fragrance, for example, being in a state of what? Good smell. The Riwaya tells us that the Malai'ka when it comes to the Salah of the believers, they sit at the entrance or at the beginning of the mouth. Sometimes God help the Mala'ika what they smell? The narration tells us that these Mala'ika would give the thawab of Salah that is fragrant, 70 times more than the Salah that's not . 70 times! Ajib. That many? Yes.
This is the elevation, remember, of the soul in prayers in order for it to really enhance the human being and to understand why is it that we need it in our lives. Because we are needy. "Ya ayyunha an-naas, antum ul-fuqara'u ila Allah"(35:15) [O mankind, you are those in need of Allah]. When I approach Salah, I approach it with love, but I need it. Allah has created me with that need. And I am therefore desperately required to pray because without it I cannot really function well.
Similarly, when it comes to the idea of its validity, it must be performed at a certain time. Do you agree? There is a window when it comes to its prayers. However, Amir Al-Mu'minin says do not delay it, from what? Unnecessarily. There is a riwaya from Amir Al-Mu'minin in which he comes forward and says what he says: it is there for a specific reason. It is a particular time, it's a specific reason. I remember once in a youth camp in the UK, one sister asked me a question. She said, why didn't Allah make Salat ul-Fajr something that we pray whenever we wake up? Ya'ani, If I wake up at nine or ten, I will pray there. Why is it that I have to pray it at a specific time, in the early hours of the morning. "Inna as-Salata kanat 'ala al-mu'mineena kitaban mawquta"(4:103). Allah says there is a discipline behind prayers, there is structure behind it, there is ethos, there is a reason, that these timings have specific what? Background behind it.
We may not know why it is Dhuhur, why it is Maghrib, why it is a specific time in Fajr. However, there is essence behind it and Allah as a Creator, knows best. Now when it comes to this notion, there are many other points that we can mention. But this is a summary, just a few points, nuggets from some of the recommendations from the Master Amir Al-Mu'minin, moving from the idea of its validity. By the way, Imam alayhi as-salam, once was walking, and he saw somebody pray, and he would correct his prayers. We need to check many of the Fiqh elements of prayers, as we mentioned before, so that we are not of those who neglect our prayers. Laysa minna man istakhaffa bi Salatih" [it's not from us who neglects his prayer].
Moving on, there is the idea of acceptance, qabool. How is my Salah accepted? Amir Al-Mu'minin gives you and I tips because the Salah needs to be accepted for us to gain the benefit. What do you mean? It may be valid, which means I have performed it correctly, and I will not be punished for not doing it, but I may not attain the Thawab, and the reward, and the benefits that I require in my life, if it's not accepted and it needs to be accepted.
Now, you might ask, how does Amir Al-Mu'minin encourage this to be accepted? He says it's all about what? The presence of the heart. The narrations actually emphasize this because the notion of how much presence of the heart exists is the proportion towards its acceptance. The riwaya from the Imam, alayhi as-salam, says: "malaka min salatika illa ma aqbalta alayhi bi qalbik". However much you have approached the prayers with your heart, presence of the heart, is the acceptance. So Imam gives this tips. You say, okay, now I understand this is a journey. It's not going to be overnight. I need to train my soul. My soul is like a wandering bird. The moment I say Allah, it's gone. I start to think about the problems of this world, isn't it? I start to think about issues that I haven't solved. One of the mu'minin, ulama' said that when he prayed Salah al-Jama'a, someone behind him came and said Mawlana, you prayed two Rakat, so you did not pray Salat al-Maghrib three. You made a mistake. He said to him, Why? He said, because I am sorry, I have a problem. He said, what is it? He said, I have three businesses that I run, normally in Maghrib, I recall how much each business made, tonight, I only recall two businesses. So you must have prayed two, not three. All the problems. Someone says a difficult question in my exam at school, the answer comes to me in Salah.
Notice how we are in a battle. Mihrab is a battlefield. Harb. We are in war with Shaytan and our Nafs. Amir Al-Mu'minin gives us a number of tips, a number of tips in this particular regard. In the journey to attaining Khushu', the presence of the heart. He says the first thing is "salli Salata Mu'adda'a". This is one of the recommendations from the Imam, alayhi as-salam. Perhaps we have come across this before. The idea that we must pray the prayer of an individual who is about to depart from this world. If someone told you you have got ten minutes left, and after this you leave this world.
The problem is we have a false sense of immunity. We think we're alive, and we will be alive for however long we wish to be. Or until we become quite elderly. The realization, however, is that it can come to us any minute. Do you agree? And so when Amir Al-Mu'minin says approach Salah, it means always be attentive to the reality that it could be your final prayer, as this month of Ramadan could be our last Ramadan. These nights of Qadr coming up in the next few nights, could be our last night of Laylat ul-Qadr. There are Mu'minin and Mu'minat that we knew were here last year, they are no longer with us this year. And if you had spoken to them, they will tell you, no, InshaAllah, I'll be alive next month of Ramadan, isn't it?
This: "salli Salata Mu'adda'a" is a preparation, it is to prepare us because when you pray that prayer thinking that it is your last, you are not going to necessarily rush it or think about other things other than seeking the remembrance and the pleasure of Allah Subhana wa Ta'ala.
In another narration, Amir Al-Mu'minin comes forward and says if you are sleepy and you've come to pray, stop your Salah and go to sleep, because you don't know whether you are praying for yourself or against yourself. So what is the Imam, alayhi as-salam, here saying? Imam , alayhi as-salam, here is highlighting, reminding you and I that sometimes there are external factors that detract us from the remembrance of God and attaining Kushu'. And another Riwaya Amir Al-Mu'minin, the focus of tonight's discussion is not to give you a lecture about Salah, but specifically about how Imam Ali Ibn Abi Talib, recommends about prayers. Otherwise, there are many other tips that we can present, but just specifically what the Commander of the Faithful has said. And there are many things that he has said that I am not able to also include.
But another thing that he has said as well is what? Is that if you come to Salah and that you have a full bladder, break your Salah and go and relieve yourself, because you don't know whether you are praying for yourself or against yourself. These are all distractions, attention, diverters they are called, that may unfortunately remove the objective of the prayer. Now here, there are three recommendations he present,s that I would like to just briefly present for you. Very briefly.
He said, number one, in order for the Kushu' to take place, you must have khudhu'. He says, don't play with your beard, these are all riwayat from Ali, salam Allahi alayh, he says don't play with your beardand your hands and your body in Salah, because you need to have humility of the limbs, to have humility of the heart. That's number one. Number two: he says, think constantly in prayer about the greatness of God and how you are insignificant, and how you are weak, how that what? You need Him, and He doesn't need you. How we are in desperate requirement of the Mercy and the Blessings of God. So the famous narration, "Rahim Allah imra'an, min 'arafa min 'ain wa fi 'ain wa 'ila 'ain". Peace and blessings be upon the individual who is cognizant of where they came from, where they are and where they are going. This must also apply in Salah. Where was I? Where am I now and where am I heading? This should all play in my heart.
Second, he says one of the key factors in Koshu', is outside Salah, you must hold yourself accountable. Self-accountability, muhasaba, every day, if possible, once a week, once a month, ask yourself, is my prayer good? What do I need to do? How can I refine it? Which book shall I read? Which 'Alim shall I ask? Which lecture shall I listen to? Constant self-accountability, a very important part of the discussion, Amir Al-Mu'minin, salamu Allahi 'alayh presents in this second area, which is what? The acceptance of Salah is to know the meanings of the acts of Salah. And there is a beautiful narration here in Bihar, in which Amir Al-Mu'minin, saw a man pray and he explained to him what each action of the means. He said to him, when you say Allahu Akbar, first, he talks about the seven Takbeerat, because it's recommended to do six Takbeerat, and the final one is the Wajib Takbirat ul-Ihram.
This is from the time of the Holy Prophet of Islam, when of course, Imam al-Husayn alayhi as-salam was about to pray, he did this according to the rewaya. Now, Imam, alayhi as-salam, explains, he says, Allahu Akbar, what does it mean? He means "Allahu Akbaru min an yusaf". Allah is greater than being described or given attributes by human beings or thoughts by you and I except that which he has described himself. And he goes into detail. Then he talks about Ruku'. He says, I extend my neck in Ruku' in recognition for what? "amantu bika wa law dharabta unuqee" -I believe in you. Even if you sever my head, even if you chop my head off. Then he says, you go into Sujud. The first Sajjda is the recognition that Allah has created us from the soil. Then you sit. Then Allah has brought us into this existence, the sitting.
Then he says the second Sajjda is the fact that we will go back and be buried into the soil. Then he sits for the second time. It's the recognition that he will resurrect us on the Day of Qayama. Which means, how short is this Dunya? How long do we sit between the first and the second Rakah? Very short, isn't it? And then Imam, alayhi as-salam, goes on and says, when you say "Samiya Allahu li man hamida alladhee akhrajani min al-adami ila al-wujood", when I say Allah hears those who praise Him, it is to testify that it is He who has brought me from nonexistence towards existence. He is the necessary existence. Wajib al-wujud.
And then he goes on at the end and says, "man lam ya'lam taweela salatihi ha kadha fa hiya khidaj", anyone who doesn't understand the value and the meaning behind the actions of the Salah, it is Naqis, meaning it is insufficient, it's incomplete. So it's something we need to revise, and keep in our minds. Finally, tips from Imam Amir Al-Mu'minin to perfect the Salah. What is it?
Number one, he talks about the sitting after Salah and reflecting, and not rushing out, or leaving the Salah. He says, anyone who does so, the longer you sit, the longer the Angels pray for you. Then he recommends for example, the recitation of Ayat al-Kursi afterwards, the ta'kibat afterwards. Why? He says it is protection, and it also helps in the acceptance of Salah. These are recommendations from Amir Al-Mu'minin.
He also recommends Jama'a prayers. Once in Kufa, he had a few people living next to Masjid al-Kufa and not coming for Salat al-Jama'a. He said they are not from us, they are distant from us. Why they are not coming for Salat ul-Jama'a? Similarly, on that night of Harir, in Siffin, he would spend the night, part of the night in 'ibada, Salat al-Layl. "Qiyam al-layl masahhatun li 'l-badan". The riwaya of Amir Al-Mu'minin he says, when you stand at night to perform namaz e Shab, it is good for your health. Mu'minin were suffering with health conditions, listen to the words of your Imam. Yes, he says, you want your health to improve, perform Salat al-Layl! "Masahhatun li 'l-badan, wa mardhatu li 'l-Rabbi 'azza wa jal". It is one that causes Allah to be pleased with us. "Wa ta'arrudhun li 'r-Rahma, wa tamassukun bi Akhlaqi an-nabiyyin". It is where we attain the huge mercy of God and it is abiding by the prophetic teachings, the prophetic ways. These are some of the tips from the Master, from the Commander of the Faithful, Amir Al-Mu'minin Ali Ibn Abi Talib, salawat Allahi wa as-salamu alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad].
Finally, it is an absolute privilege and honour to be with this wonderful community, in az-Zahra, during the Holy month of Ramadan. Without any comparison, I thank and I extend my gratitude to Allah Subhana wa Ta'ala for granting me the opportunity to be with this wonderful community, to be with the Mu'minin and Mu'minat in this glorious month. I thank the executive committee for extending invitation, for the wonderful hospitality, for the very kind words of Dr. Akbar. May Allah bless them all, and bless this community. Wonderful to see everyone back as well after the pandemic, and at the same time we are not out of the pandemic yet, for us to ensure that we keep observing the regulations to protect the lives of the Mu'minin and Mu'minat, everyone InshaAllah together.
But I would like to ask you for forgiveness if there was anything said in the majalis, anything that was inadvertently mistaken, or misunderstood, or something that you did not like from me outside the mimbar, or within the mimbar, may Allah Subhana wa Ta'ala forgive me and indeed bless you all and accept your fast and I extend my thanks to you all for your kindness and for your welcome.
And I pray Subhana wa Ta'ala, that He blesses this community, and grants you all success, and tawfiq in Dunya and Akhira with the barakah of salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].
