{"id":4969,"date":"2021-07-25T08:09:01","date_gmt":"2021-07-25T07:09:01","guid":{"rendered":""},"modified":"2021-07-25T08:09:01","modified_gmt":"2021-07-25T07:09:01","slug":"the-disciplines-of-the-prayer-chapter-6-on-vivacity-and-cheerfulness","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/4969\/the-disciplines-of-the-prayer-chapter-6-on-vivacity-and-cheerfulness\/","title":{"rendered":"The Disciplines of the Prayer- Chapter 6: On Vivacity and Cheerfulness"},"content":{"rendered":"

The Disciplines of the Prayer- Chapter 6: On Vivacity and Cheerfulness<\/strong><\/h3>\n

The Disciplines of the Prayer- Chapter 6: On Vivacity and Cheerfulness: <\/strong>Of other cordial disciplines of the Salat and other worships, one, which has good results, or rather it opens some doors and uncovers some secrets of worships, is that the s\u0101lik is to try to worship with vivacity, cheerfulness of heart and gaiety of mind, and to avoid laziness and reluctance in performing worships. He is to choose for worship a time in which he is quite prepared to perform it with animation and freshness, feeling no tiredness or lassitude.<\/p>\n

Should one force oneself to worship in times of laziness and tiredness, it would probably bring about bad consequences, such as feeling tired of worshipping and of taking the trouble and bearing difficulty. Then, gradually, one may feel disgusted with worshipping. Furthermore, it may possibly turn man completely away from remembering Allah, and give pains to the spirit from the state of servitude, which is the source of all happiness.<\/p>\n

Such worship will bring no luminosity to the heart, and the inside of the soul will not have any reaction, and the image of servitude will not become the image of the inner heart. It has already been said that the aim of worship is that the inner soul should become the image of servitude.<\/p>\n

We now say that one of the secrets and results of worships and austerities is that the will of the soul becomes operative on the realm of the body, and its authority is overcome by the majesty of the soul and is annihilated, and the forces and soldiers spread in the kingdom of the body can no longer revolt, disobey and be obstinate and selfish. They actually surrender to the inner kingdom of the heart, or rather those forces gradually dissolve in the invisible heavenly domain, and its command is effective on the visible dominion.<\/p>\n

The will of the soul gets stronger and takes the reins of the kingdom from Satan and the commanding soul, and the soldiers of the soul are driven to submission, from submission to contentment, and from contentment to annihilation. In this situation the soul will get to discover some secrets of worship and some actual manifestations will appear.<\/p>\n

But all these cannot be implemented unless the worships are performed cheerfully and actively, away from every sort of laziness and carelessness, so that a mood of affection and love towards remembering Allah, the Exalted, and the state of servitude, with familiarity and consistency, happen. Loving Allah and remembering Him is one of the great affairs, which is very much cared for by the people of knowledge, and is a subject of competition among the people of sul\u016bk.
\nPhysicians believe that if food is eaten with cheerfulness and gaiety, it will be digested much easier. Similarly, psychiatrists stress that if the spiritual nutrition is taken cheerfully and enthusiastically, and with avoiding laziness and affectedness, its effect will appear very quickly in the heart and the inner heart will be purified more quickly, too.<\/p>\n

This discipline is referred to in the Glorious Divine Book, the upright Lordly pages, as it, in defiance of the disbelievers and the hypocrites, says:<\/p>\n

\u201c\u2026And they do not come to the Salat unless they are sluggish, and they do not spend unless they are reluctant\u2026\u201d1<\/p>\n

And the noble \u0101yah:<\/p>\n

\u201cO you who believe! Do not approach the Salat when you are drunk\u2026\u201d2<\/p>\n

The word \u201cdrunkenness\u201d is explained in a had\u012bth to mean \u201csluggishness\u201d. Some narratives refer to this discipline. By relating some of them we shall give pride to these papers.<\/p>\n

Muhammad ibn Ya\u2019 q\u016bb quoted Ab\u016b \u2018 Abdull\u0101h (Im\u0101m as-S\u0101diq) (\u2018 a) to have said: \u201cDo not force yourselves to worship.\u201d 3<\/p>\n

Ab\u016b \u2018 Abdull\u0101h (as-S\u0101diq) (\u2018 a) is (also) quoted to have said: \u201cThe Messenger of Allah (s) said: \u201cO \u2018 Al\u012b, this religion is firm, get into it mildly, and do not cause yourself to hate worshipping your Lord.\u201d 4<\/p>\n

Im\u0101m al-\u2019 Askar\u012b (\u2018 a) is quoted to have said: \u201cWhen the hearts are active, confide in them, and when they are reluctant, bid them farewell.\u201d5 This is a general instruction to deposit in your hearts any information you may when they are lively and gay, and leave them alone when they are restive. So, in acquiring knowledge [ma\u2019 \u0101rif] and sciences this discipline must also be applied, and the hearts must not be forced when they are irresponsive.<\/p>\n

It can be deduced from this and other Hadiths that there is another discipline, which is also an important chapter of asceticism. This discipline is \u201cconsiderateness\u201d [mur\u0101\u201b\u0101t]; that is, the s\u0101lik, in whatever stage he is, in scholarly or in spiritual and practical austerities and strivings, must consider his conditions, treat his soul with kindness and care, and avoid burdening himself with more than it can bear, especially the young people and the inexperienced, to whom this discipline is quite important.<\/p>\n

If the young people do not treat themselves considerately and kindly, and if they do not meet the needs of (their) nature through lawful ways, they will be subject to a great danger, which cannot be compensated. The danger is that when one is too severe with his self and pulls the reins too hard, they will break off, and then the will gets out of control, and the accumulated natural needs and the sharp fires of desire, under unlimited pressure of austerity, burn out the whole kingdom.
\nIf a s\u0101lik\u2019 s reins break off God forbid! Or an ascetic person becomes unable to control himself, he will fall so deep in a precipice that he can never see the face of rescue, nor can he ever return to the road of happiness and righteousness.<\/p>\n

Thus, a s\u0101lik, like a clever physician, has to feel his own pulse during his progress on the journey and to treat his self according to the requirements of the conditions of the journey. When the flames of desire, which are the vanity of youthfulness, blaze high, one is not to completely prevent his nature from getting satisfaction, but one has to resort to lawful ways to put out the flames of his desire, as gratifying the desire, according to the divine command, is a complete help along the journey to Allah.<\/p>\n

So, he is to marry, as it is one of the great divine laws, which, besides being the base of the survival of the species, has a great effect on the journey to the Hereafter, too. For this reason, the Messenger of Allah (s) said: \u201cHe who marries will keep half of his religion.\u201d 6 Another had\u012bth says: \u201cHe who desires to meet Allah pure, let him meet Him with a wife.\u201d 7 The Messenger of Allah (s) is quoted to have said: \u201cMost of the people of Hell are singles.\u201d 8<\/p>\n

A had\u012bth from Am\u012br al-Mu\u2019 min\u012bn (\u2018 Al\u012b) (\u2018 a) says: \u201cA group of the companions abstained from women (their wives), and from eating in daytime and sleeping at night. The Messenger of Allah (s) was informed about them by Umm us-Sal\u0101mah (his wife). He came to them and asked them: \u201cDo you reject women (your wives)? I do go into women (my wives), eat in daytime and sleep at night. Whoever disregards my tradition is not of me.<\/p>\n

Allah, the Exalted, has revealed:<\/p>\n

\u201cO you who believe! Do not forbid the good things which Allah has made lawful for you, and do not transgress. Surely Allah does not love the transgressors. And eat of what Allah has provided you as lawful and good, and fear Allah in whom you believe.\u201d9<\/p>\n

Generally speaking, the traveler along the road to the Hereafter is to be considerate with respect to the ups and downs of the soul. And, while he is never to curb the needs (of his nature) which, otherwise, would cause big mischief, he is also not to be severe nor to exert pressure upon himself with respect to worship and practical austerities, especially during his youth and on starting the journey, as otherwise this will also cause the soul to feel exasperated and bolt away, and perhaps, lead him to abandoning remembering Allah.<\/p>\n

This point is frequently referred to in the noble Hadiths. The noble Al-K\u0101f\u012b, quoting Im\u0101m as-S\u0101diq (\u2018 a), says: \u201cDuring my youth I was seriously and earnestly doing my worshipping. My father told me: \u201cMy son, act less on that, as when Allah, the Exalted, loves someone, He will accept his little.\u201d 10 Another had\u012bth goes almost the same. 11<\/p>\n

The same course relates another had\u012bth to the effect that Ab\u016b Ja\u2019 far (Im\u0101m al-B\u0101qir) (\u2018 a), quoting the Messenger of Allah (s), said: \u201cSurely this religion is firm, so go deep in it with mildness, and do not cause Allah\u2019 s servants to hate worshipping Him; otherwise, you will be like the one whose mount was too tired to go on, so he neither finished the journey nor preserved the mount.\u201d12 Another had\u012bth says: \u201cDo not cause yourselves to hate worshipping Allah.\u201d 13<\/p>\n

However, the criterion for being \u201cconsiderate\u201d is that one should be observant of his soul\u2019 s conditions and act according to its strength and weakness. When one\u2019 s soul is strong and able to perform worships and bear hardship with good endurance, he should, then, try to perform the acts of worship.<\/p>\n

As to those who have crossed the prime of life, and the fires of their desires have subsided to some extent, it is suitable for them to increase their ascetic austerity, and to set foot on the road of self-discipline with manly vigilance and industry. The more they accustom themselves to ascetic practices, the more doors will be opened to them, until the soul gradually overcomes the forces of (their) nature, which will be subjugated to them under the majesty of the soul.<\/p>\n

Concerning the noble Hadiths which urge the people to strive earnestly in worshipping and praise the people who do so with reference to the worships and austerities of the Im\u0101ms of (the Islamic) guidance (\u2018 a), as well as the noble Hadiths which recommend economy in worshipping and praise it, both categories are based on the different people of sul\u016bk and the ranks and conditions of the soul. The general criterion is the vivacity and the strength of the soul or its weakness and aversion.<\/p>\n

Notes:<\/strong><\/p>\n

    \n
  1. S\u016brah at-Tawbah 9:54.<\/em>
    \n2. S\u016brah an-Nis\u0101<\/em>\u2019 4:43.<\/em>
    \n3. Us\u016bl al-K\u0101f\u012b, vol. 3, \u201cBook of Belief and Disbelief,\u201d ch. on \u201cEquality (moderateness) in Acting and its Persistence,\u201d had\u012bth 3, p. 129.
    \n4. Ibid., ch. on \u201cEconomy in Worshipping,\u201d had\u012bth 6, p. 138.
    \n5. Bih\u0101r al-Anw\u0101r, vol. 75, \u201cBook of ar-Rawdah,\u201d ch. 29, had\u012bth 3, p. 377.
    \n6. Ibid., vol. 100, p. 220, \u201cBook of al-<\/em>\u2019 Uq\u016bd wal-\u012aq\u0101<\/em>\u2019 \u0101t (Contracts and Agreements),\u201d sec. on \u201cMarriage,\u201d ch. 1, had\u012bth 14, p. 220, as quoted from Am\u0101l\u012b by Shaykh at-T\u016bs\u012b, vol. 2, p. 132.<\/em>
    \n7. Ibid., had\u012bths 18 and 35, quoting Rawdat ul-W\u0101\u201biz\u012bn, p. 373, and Naw\u0101dir ar-R\u0101wand\u012b, p. 12.
    \n8. Was\u0101<\/em>\u2019 il ash-Sh\u012b\u201bah, \u201cBook of Marriage,\u201d ch. 2, had\u012bth 6, p. 15.<\/em>
    \n9. S\u016brah al-M\u0101<\/em>\u2019 idah 5:87-88; Ibid., had\u012bth 8.<\/em>
    \n10. Us\u016bl al-K\u0101f\u012b, vol. 3, \u201cBook of Faith and Disbelief,\u201d ch. on \u201cEconomy in Worshipping,\u201d had\u012bth 5.
    \n11. Ibid., had\u012bth 4.
    \n12. Ibid., had\u012bth 1.
    \n13. Ibid., had\u012bth 2.<\/em><\/li>\n<\/ol>\n

    \n

    The Philosophy and Secrets of Prayer<\/a><\/p><\/blockquote>\n