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Presence of the Heart: Difference between revisions
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== In Prayer == | == In Prayer == | ||
The scholars of ethics have more emphasized on the presence of the heart in [[prayers]]. They believe that the presence of heart is the spirit of prayer.<ref>Fāṭimī, ''Ganjīna-yi akhlāq'', vol. 1, p. 320.</ref> The presence of heart means that upon prayer, the heart should be busy with prayer and not busy with anything which turns it away from it.<ref>Malikī Tabrīzī, ''Asrār al-ṣalāt'', p. 186.</ref> Some | The scholars of ethics have more emphasized on the presence of the heart in [[prayers]]. They believe that the presence of heart is the spirit of prayer.<ref>Fāṭimī, ''Ganjīna-yi akhlāq'', vol. 1, p. 320.</ref> The presence of heart means that upon prayer, the heart should be busy with prayer and not busy with anything which turns it away from it.<ref>Malikī Tabrīzī, ''Asrār al-ṣalāt'', p. 186.</ref> Some maintain that, in order to have the presence of heart in prayer, it is enough to be mindful of one's actions and words while praying. | ||
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> | ||