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Presence of the Heart: Difference between revisions
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Presence of heart means considering God, peace of mind, giving God<ref>Shahīd al-Thānī, ''Miṣbāḥ al-sharīʿa'', p. 45.</ref> an undivided attention by the heart and feeling His presence everywhere, so that He is believed to be Present everywhere as well as an Intimate.<ref>Hāshimī Shāhrūdī, ''Farhang-i fiqh'', vol. 3, p. 313.</ref> According to some sources, the phrase of "the presence of heart" has been mentioned in [[hadith]]s for the first time. Advising about the presence of heart is also seen in previous religions, including the consultation of Prophet [[Idris (a)]], and [[Luqman the Wise]].<ref>Ibn Fahd al-Ḥillī, ''ʿUddat al-dāʿī'', p. 181; Muḥammadī Riyshahrī, ''Ḥikmatnāma-yi Luqmān'', p. 250.</ref> | Presence of heart means considering God, peace of mind, giving God<ref>Shahīd al-Thānī, ''Miṣbāḥ al-sharīʿa'', p. 45.</ref> an undivided attention by the heart and feeling His presence everywhere, so that He is believed to be Present everywhere as well as an Intimate.<ref>Hāshimī Shāhrūdī, ''Farhang-i fiqh'', vol. 3, p. 313.</ref> According to some sources, the phrase of "the presence of heart" has been mentioned in [[hadith]]s for the first time. Advising about the presence of heart is also seen in previous religions, including the consultation of Prophet [[Idris (a)]], and [[Luqman the Wise]].<ref>Ibn Fahd al-Ḥillī, ''ʿUddat al-dāʿī'', p. 181; Muḥammadī Riyshahrī, ''Ḥikmatnāma-yi Luqmān'', p. 250.</ref> | ||
According to [[Mulla Ahmad Naraqi]], presence of the heart means freeing up the heart from anything it is occupied with.<ref>Narāqī, ''Miʿrāj al-saʿāda'', p. 844.</ref> In some books of ethics, [[ | According to [[Mulla Ahmad Naraqi]], presence of the heart means freeing up the heart from anything it is occupied with.<ref>Narāqī, ''Miʿrāj al-saʿāda'', p. 844.</ref> In some books of ethics, [[Ikhlāṣ]] has been defined as the presence of heart and it has been considered the [[supplication]] having ikhlāṣ, a supplication recited with the presence of heart.<ref>Anṣārī, ''Natāyij al-afkār'', vol. 3, p. 236; Khwansārī, ''Sharḥ Ghurar al-ḥikam'', vol. 4, p. 286.</ref> To the scholars of ethics, the reality of [[dhikr]] is the presence of heart. | ||
== Importance == | == Importance == | ||
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Some scholars consider the presence of heart among the requirements for the correctness of the prayer and believe that without the presence of heart, the prayer is not accepted.<ref>Fayḍ al-Kāshānī, ''al-Maḥajja al-bayḍāʾ'', vol. 1, p. 570, 572.</ref> However, some scholars of [[fiqh|jurisprudence]] did not consider the presence of heart a requirement of the prayer and some others considered it enough to have the presence of heart upon saying [[Takbirat al-Ihram]].<ref>Fayḍ al-Kāshānī, ''Tarjumat al-ḥaqāʾiq'', p. 436.</ref> According to [[al-'Allama al-Majlisi]], the prayer without the presence of heart saves the person from [[reward and punishment|punishment]], but does not take him to higher levels of perfection.<ref>Majlisī, ''ʿAyn al-ḥayāt'', vol. 1, p. 76.</ref> He believes that the presence of heart follows the person's disposition. The more perfect a person's knowledge and at a higher level of [[certainty]] is, the more his presence of heart would be.<ref>Majlisī, ''ʿAyn al-ḥayāt'', vol. 1, p. 69.</ref> He also believes that reflecting on another act of worship during prayer does not disagree with the presence of heart.<ref>Majlisī, ''Biḥār al-anwār'', vol. 81, p. 281.</ref> | Some scholars consider the presence of heart among the requirements for the correctness of the prayer and believe that without the presence of heart, the prayer is not accepted.<ref>Fayḍ al-Kāshānī, ''al-Maḥajja al-bayḍāʾ'', vol. 1, p. 570, 572.</ref> However, some scholars of [[fiqh|jurisprudence]] did not consider the presence of heart a requirement of the prayer and some others considered it enough to have the presence of heart upon saying [[Takbirat al-Ihram]].<ref>Fayḍ al-Kāshānī, ''Tarjumat al-ḥaqāʾiq'', p. 436.</ref> According to [[al-'Allama al-Majlisi]], the prayer without the presence of heart saves the person from [[reward and punishment|punishment]], but does not take him to higher levels of perfection.<ref>Majlisī, ''ʿAyn al-ḥayāt'', vol. 1, p. 76.</ref> He believes that the presence of heart follows the person's disposition. The more perfect a person's knowledge and at a higher level of [[certainty]] is, the more his presence of heart would be.<ref>Majlisī, ''ʿAyn al-ḥayāt'', vol. 1, p. 69.</ref> He also believes that reflecting on another act of worship during prayer does not disagree with the presence of heart.<ref>Majlisī, ''Biḥār al-anwār'', vol. 81, p. 281.</ref> | ||
[[Mirza Jawad Aqa Maliki Tabrizi]] mentioned some levels for the presence of heart in the prayer, the highest of which is the person's reflection on the fact that he is standing before God.<ref>Malikī Tabrīzī, ''Asrār al-ṣalāt'', p. 187.</ref> Also, some scholars considered reflection on the [[secrets of the prayer]] (reflection on the truth behind [[takbir]], [[tasbih]], [[tawhid]] and [[taqdis]]), entering the reality within the words into the heart and [[unveiling and intuition]] (revelation or kashf and | [[Mirza Jawad Aqa Maliki Tabrizi]] mentioned some levels for the presence of heart in the prayer, the highest of which is the person's reflection on the fact that he is standing before God.<ref>Malikī Tabrīzī, ''Asrār al-ṣalāt'', p. 187.</ref> Also, some scholars considered reflection on the [[secrets of the prayer]] (reflection on the truth behind [[takbir]], [[tasbih]], [[tawhid]] and [[taqdis]]), entering the reality within the words into the heart and [[unveiling and intuition]] (revelation or kashf and shuhūd) among other levels of the presence of heart.<ref>Riḍāyī Ādrīyānī, ''Rāhkārhā-yi ḥuḍūr-i qalb dar namāz'', p. 31.</ref> For the presence of heart, [[Mujtaba Tihrani]] too mentioned some levels including knowledge, [[faith]], intuitional and annihilation (fanā){{enote|According to Webster "fanā" is the annihilation (as in Sufism) of the individual human will before the will of God.}} levels.<ref>Tehranī, "Dill faqaṭ jāyigāh-i khudāst", p. 13.</ref> | ||
== Methods of Achievement == | == Methods of Achievement == | ||
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