The Disciplines of the Prayer Imam Khomeini - 8 - The Secret of the Purity of Clothing Know that the Salat is the state of ascension to the state of Proximity and being present in "the Presence of Intimacy" [nahdar-i uns], and the salik has to observe the disciplines of being present in the Holy Presence of the King of kings. As from the lowest of the degrees and stages of the appearance of the soul which is most superficial the crust of the crust and is its formal and visible body to the highest of its stages and realities -which is the innermost and the secret state of the heart -all are present in the Sacred Presence of Allah, likewise the salik must prepare himself to display all the internal and external soldiers of the overt and covert kingdoms in the Presence of Allah, the Exalted and Most High, and to return back to His Holy Presence all the trusts which His Sanctified Essence has bestowed upon him with complete purity, clarity, without the intrusion of any being, and with His hand of Power, Beauty and Majesty. He has to return the deposits as they have been given to him out of Kindness. Therefore, there are many dangers in the discipline [adab] of the Presence, which the salik must take care not to neglect. He is to take the purity of the clothes -which cover the crust, or rather, the crust of the crust -as a means for the purity of the internal clothes, and to know that as these formal clothes cover the visible body, the body itself covers the isthmus body, which is actually existent, but is hidden within the curtains of the corporeal body which covers it. The isthmus body is the cover, the clothes and the veil of the soul, which covers the heart, and the heart is the cover of spirit, and the spirit is the cover of the secret, which covers the hidden latifah the real essence , and other stages.
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The Disciplines of the Prayer Imam Khomeini - 8 - The Secret of the Purity of Clothing Know that the Salat is the state of ascension to the state of Proximity and being present in "the Presence of Intimacy" [nahdar-i uns], and the salik has to observe the disciplines of being present in the Holy Presence of the King of kings.
As from the lowest of the degrees and stages of the appearance of the soul which is most superficial the crust of the crust and is its formal and visible body to the highest of its stages and realities -which is the innermost and the secret state of the heart -all are present in the Sacred Presence of Allah, likewise the salik must prepare himself to display all the internal and external soldiers of the overt and covert kingdoms in the Presence of Allah, the Exalted and Most High, and to return back to His Holy Presence all the trusts which His Sanctified Essence has bestowed upon him with complete purity, clarity, without the intrusion of any being, and with His hand of Power, Beauty and Majesty.
He has to return the deposits as they have been given to him out of Kindness. Therefore, there are many dangers in the discipline [adab] of the Presence, which the salik must take care not to neglect. He is to take the purity of the clothes -which cover the crust, or rather, the crust of the crust -as a means for the purity of the internal clothes, and to know that as these formal clothes cover the visible body, the body itself covers the isthmus body, which is actually existent, but is hidden within the curtains of the corporeal body which covers it.
The isthmus body is the cover, the clothes and the veil of the soul, which covers the heart, and the heart is the cover of spirit, and the spirit is the cover of the secret, which covers the hidden latifah the real essence , and other stages. Each low stage is the cover of its higher stage, and though all these stages are existing in the most pure people of Allah, and the others are void of them, yet only some of these stages are mentioned because all people have them.
It also prevents one from entering the Presence [mahdar]. Purifying this cover is of the conditions of the realization and correctness of the internal salat. As long as man is in the veil of this world, he cannot know about the invisible body, the purity and filth of its clothes and the condition of its being pure and without filth. The day he comes out of this veil, and the sovereignty of the interior and of the day of gathering [yaumul jam] twists aside the extensive disunion of the exterior, and the sun of truth rises out of the dark mundane veils, and the eye of the invisible interior opens, and the eye of the visible animality closes, thereupon, with the eye of insight, he will understand that his salat , had been, till the end of life, void of purity and surrounded by thousands of obstacles, each one of which was an independent cause for expelling one from the Holy Presence of Allah.
A thousand alas! For on that day there will be no way for indemnity and there will be no cure. There will be nothing but regret and remorse -endless regrets and continuous remorses: "And warm them of the day of anguish when the matter shall have been decided So, without purifying the heart other purifications will not be easy. The purification of the heart passes through several stages, some of which will be referred to in these pages.
One of them is purging the heart from loving this world, which is at the head of all sins and it is the origin of all corruptions. As long as man has this love in his heart, it will not be possible for him to be admitted to the Presence of Allah; and divine affection, which is the mother of purities, is not accomplished with this impurity. Perhaps in the Book of Allah and in the advices of the prophets and holy men AS , particularly Amirul Muiminin Ali AS , importance is the least given to other than abandoning this world, neglecting it and avoiding it, all of which are of the realities of taqwa.
It must be noted that mere demonstrative knowledge and contemplative step concerning the Unity of Acts do not have the required result. It sometimes happens that too much indulgence in the experimental sciences brings darkness and displeasure to the heart, and hinders man from attaining to the higher objective.
In this respect it is said: "Knowledge is the greatest veil. This idea cannot be proved with evidence, as with cordial austerity and instinctive inclination towards the Owner of the hearts, the heart is to be informed about what proofs say, so that the truth of tauhid can be understood. Concerning Cordial Considerations of Covering the Nakedness The traveller to Allah finds himself present in the Holy Presence [mahdar] of Allah, the Almighty and Most High, or rather, he sees that his interior and exterior, his covertness and overtness are the very presence [hudur], as it is narrated in al-Kafi and at-Tauhid that Imam as-Sadiq AS said: "The spirit of a believer is more connected to the spirit of Allah than the connection of the sunbeam to the sun.
It is probable that the reference is to this in the ayah: "O men! The people of heart and of Allah step past the limit of faith onto the stage of revelation [kashf] and vision [shuhud]. This would be possible through intense self-mortification [mujahadah], privacy with Allah and loving Him. Should his heart be inattentive of Allah for a twinkle of an eye, he would have died of craving for Him.
He is the treasure of His secrets, the source of His light, the evidence of His mercy on His creatures, the mount of His knowledge, and the criterion of His favour and justice. He is not dependent on the people, nor is he in need of them for his wants and the world. He feels intimate only with Allah, and gives no utterance, makes no gesture and draws no breath except by Allah, for Allah, from Allah and with Allah.
He realizes that the exposure of the internal nakedness in the Presence of Allah is much more hideous and disgracing than the exposure of the external nakedness, as in the hadith: "Allah does not look at your forms, but He looks into your hearts.
Allah alone knows how much the exposed internal nakedness is ugly, disgraceful, stinking and scandalous. O dear, do not compare the conditions of the Hereafter with this world, as this world can never have the capacity of the appearance of a single blessing or punishment of that world.
Having attained to this state, he will be favoured with the special care of Allah, the Most High, Who will help him with His special secret protection kindness [lutf], and conceal him under the cover of His Majesty such that no one, except Himself will know him, and he will know none but Allah: "My friends are under My qibab domes , no one knows them except Me. He brings them out of the darkness into the light The ascending salat of the Seal of the Messengers SA was probably of this type, in its particular states and stages.
Allah knows better. To the believers, it is a means to perform the duties imposed by Allah upon them. The best of your clothing is that which does not distract you from Allah, the Almighty and Glorified, rather it brings you nearer to thanking, remembering and obeying Him, and it does not bear you to conceit, hypocrisy, decoration, taking pride and boasting, as these are among the pests of the religion and bring cruelty to the heart.
When you put on your dress, remember Allah, the concealer of your sins by His mercy. Clothe your interior with truthfulness, as you dressed your exterior with your dress. Let your interior be under the protection of fear, and your exterior under the protection of obedience.
Take a lesson from the favour of Allah, the Almighty and Glorified, as He created the means for making clothes to conceal the apparent nakedness, and He opened the doors of repentance and imploring in order to cover the internal sins and evil characters.
Attend to your own faults, and forgive that whose state and affair do not concern you. Beware of perishing your life for the action of others, letting the others trade with your capital, while you destroy yourself. Forgetting the sins is of the gravest punishments from Allah in this world, and of the most effective causes for the punishments in the Hereafter. As long as the servant is engaged in his obedience to Allah, the Exalted, in recognizing his own defects and abandoning what is disgraceful in the religion of Allah, he will be isolated from the plagues, plunging in the sea of the mercy of Allah, the Almighty and Glorified, and will win the gems of the advantages of wisdom and expression.
But as long as he is forgetting his sins, unfamiliar with his defects, resorting to his own might and force, he will never be successful.
The salik will have to know them before he attains to the Salat of the people of knowledge. The first is the natural growth and the apparent mundane stage, and its place is the earth of nature.
The gnositc says: "From Allah, in Allah and to Allah. He is not to leave the mosque of worship, unless there be a need, such as for relieving himself, and then to return, and not to be familiar except with Allah, nor to have any affiliation with others, as these are contrary to the disciplines of cleaving to the door of Allah. In this stage the knower of Allah will have certain moods [halat] which cannot be written down, and as the writer is out of "the innate disposition of humanity" [fitrat-i insaniyat] , indulging in the overflowing darkened sea of nature, void of truth and reality, as well as of all the stations of the saliks and of the gnostics, the best thing for him is not to disgrace himself in the Presence of Allah, the Almighty, and his close friends, but to go past this stage and take his complaint against the evil-commanding soul to the Sacred Threshold of the Lord of Majesty, as perhaps He would extend to him a helping hand out of His general kindness and all-embracing mercy, and thus he would compensate during the rest of his life for what has passed: "Our Lord!
We have been unjust to ourselves, and if You forgive us not and have not mercy on us, we shall certainly be of the losers. His structure and body. So, let him believe that his visible and invisible powers are in seclusion in the mosque of the body, and he is to treat his body as he treats a mosque, and to look at his powers as being in seclusion in the Court of Allah.
In this stage, the obligations of the salik are more, because it is his own responsibility to undertake cleaning and purifying the mosque, as he also is to observe the disciplines of seclusion on the part of those visible and invisible powers that are in seclusion in this mosque.
In such a mosque it is not allowed to worship Allah, and it must be pulled down. Having established the divine invisible mosque with the hand of the Beneficent and of the guardianship, and purified it from all impurities and Satanic intrusions, and begun his seclusion therein, the salik is to strive to take himself out of his seclusion in the mosque in order to seclude in the Court of the Owner of the mosque.
This duty is not to forget to remember Allah in any situation or stage, and to seek to know Allah from all rituals and worships, and to see Him in all phenomena, and not to let the blessings and munificence prevent him from the company [suhbat] and privacy, as this is a kind of istidraj being engaged in other than the Haqq.
In short, he is to take the spirit and the interior [batin] of the worships and rituals to be knowing Allah, and to look into them for the Beloved so that the attachment of loving and being loved becomes fixed in his heart, and he may be favoured with hidden graces and secret associations.
So, attach reverence to your coming to the ground of serving the King, as you would be exposed to a great danger if you were negligent. So, if He was kind to you with His mercy and favour, He would accept from you little worship and give you much reward for it. But if He demanded from you a share of truth and sincerity, to be just with you, He would block you and reject your worship, even if it is much. He is the doer of what He wants. Expose your secrets to Him, knowing that nothing, covert and overt, of the entire universe, is hidden from Him.
Be, before Him, as the poorest of His servants. Empty your heart of all occupants that keep you away from your Lord, as He does not accept except the pure st and the sincere st. Find out in which register your name is recorded. If you tasted the sweetness of supplication and the delight of addressing Him, and drank from the cup of His mercy and generosity out of His good reception of you and response to you, then you would become suitable for His service.
So, enter, as you will have permission and protection. Otherwise, stop, like the one whose rope has snapped, and his hope has come short, and time has got the better of him.
So, if Allah found in your heart true recourse to Him, He would look at you with the eye of kindness, mercy and leniency, and cause you to be successful in attaining to what He likes and is pleased with, since He is generous and loves generosity for His servants who distressfully resort to Him and burn out at His door for the want of His pleasure.
Adabus Salat - The Disciplines of the Prayer
Chi ama i libri sceglie Kobo e inMondadori. People can sslat aswell if they wish, although I probably wont be setting an exact date and will most likely do it whenever I feel like it. Trinity is, of course, not a biblical word. Nevertheless, the late Imam, believing that more people should benefit from the subjects of the book, set upon writing this book in a simpler language.
Adab as-Salat: The Disciplines of the Prayer Second Revised Edition
ADABUS SALAT PDF