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Mosaic Forty-Day Retreat

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Mosaic Forty-Day Retreat (Arabic: الأربعون الكليمية) is a forty-day period from Dhu l-Qa'da 1 to Dhu l-Hijja 10, involving seclusion and worship with specific rituals. This period is established on the basis of the forty-night divine promise to Prophet Musa (a). Some mystics recommend it for Spiritual wayfaring; however, some jurists consider the Sufi method of Forty-Day Retreat during these days as innovation. According to some researchers, despite the virtue of these days, there is no evidence for the recommendation of retreat during this period.

Some of the rituals of this Forty-Day Retreat include: self-accounting of past actions, vigilance, attention to God, avoidance of sins and isolation, and performing specific acts and reciting specific supplications.

Status

Mosaic Forty-Day Retreat refers to forty days of seclusion, from the first of Dhu l-Qa'da until the tenth of Dhu l-Hijja, which alludes to the forty nights of God's promise to Musa (a).[1] Some mystics and Sufis recommend this practice.[2] It is said that Arba'in Musawi is the most famous seclusion among the Sufis[3] and does not exist in Judaism.[4]

According to Abd Allah Jawadi Amuli, the verse, "We made an appointment with Moses for thirty nights, and We completed them with ten [more]..."[5], refers to the forty-day seclusion and munajat (confidential talk) of Moses (a) with God. Therefore, he considers the Mosaic Forty-Day to be among the instructions of Islam.[6]

Rituals of Mosaic Forty-Day Retreat

Cover of the book Asrar-i Arba'in-i Musawi (Secrets of Mosaic Forty-Day Retreat) in Persian.

The rituals of Chilla al-Musawi include self-accounting before starting, vigilance, avoidance of sins, isolation, and performing specific acts and supplications such as the Prayer of Sundays in Dhu l-Qa'da, the deeds of Dahw al-Ard and the Day of Arafah, fasting the first nine days of Dhu l-Hijja, and the Prayer of the first ten nights of Dhu l-Hijja.[7]

Views of Shi'a Scholars

Some jurists, such as Lutf Allah Safi Gulpayigani[8] and Fadil Lankarani[9] consider the Sufi form of Chilla-yi Kalimiyya as rejected and unscriptural (ghayr al-shar'ī). Nasir Makarim Shirazi, in response to an inquiry regarding the rulings of Chilla-yi Kalimiyya, generally confirmed self-purification within the framework of the Shari'a.[10] According to some researchers, although these forty days possess special virtue, there is no documentary evidence for the obligation or recommendation of these forty days during this period.[11]

Nevertheless, Hasan Hasanzada Amuli and Husayni Tihrani, who are Shi'a mystics, have recommended it for Sayr wa Suluk.[12] Muhammad Hasan Wakili, the author of the book Sirat-i Mustaqim, also considers this period to have spiritual value, citing the experiences of mystics and some narrative allusions.[13]

See Also

Notes

  1. ↑ Manṣūrī Lārījānī, Dar maḥḍar-i Ḥāfiẓ, vol. 2, p. 233; "Arbaʿīn-i Mūsawī".
  2. ↑ "Tawṣiyihā-yi yik ustād-i akhlāq barā-yi Chilla-yi Kalīmiyya".
  3. ↑ Kāshānī Bīdukhtī, "Chilla-nishīnī", p. 21.
  4. ↑ "Mājarā-yi īn 'Arbaʿīn-i Kalīmī' chīst?".
  5. ↑ Qur'an 7: 142.
  6. ↑ "Āyatullāh Javādī Āmulī: Arbaʿīn-gīrī az bihtarīn rāhhā-yi daryāft-i fuyūḍāt ast...".
  7. ↑ "Adab-i ḥuḍūr dar Arbaʿīn-i Mūsawī".
  8. ↑ Ṣāfī Gulpāygānī, Maʿārif-i dīn, vol. 3, p. 350.
  9. ↑ "Dar manābiʿ-i dīnī chīzī bi nām-i chilla-nishīnī nadārīm".
  10. ↑ "Chilla-yi Kalīmiyya".
  11. ↑ "Chilla-yi Kalīmiyya chīst? Āyā Chilla-yi Kalīmiyya masbūq bi sharʿ ast? What is Arba'in Musawi?".
  12. ↑ "Arbaʿīn-i Mūsawī".
  13. ↑ "Arbaʿīn-i Mūsawī".

References

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