Document Type : Original Article
Authors
1 Corresponding Author, Department of Quran and Hadith Sciences, Bent al-Hoda Higher Education Complex, Al-Mustafa International University, Qom, Iran.
2 Department of Philosophy and Irfan, Bent al-Hoda Higher Education Complex, Al-Mustafa International University, Qom, Iran
3 Department of Quran and Hadith Sciences, Bent al-Hoda Higher Education Complex, Al-Mustafa International University, Qom, Iran.
Abstract
Highlights
Introduction
In the teachings of Islam, humanity is the most fundamental subject of creation, and the purpose of sending messengers and revealing scriptures is to achieve felicity. "Spirituality" an intrinsic human attribute, impacts one's existential dimensions and worldly life. Hazrat Zahra is a supreme example of Islamic spirituality, while also fulfilling the roles of the Prophet Mohammad's daughter, the wife of Imam Ali, and the mother of the infallible Imams. This demonstrates that a Muslim woman is capable of both progressing on the path of divine proximity and attaining the highest spiritual ranks, and that her spirituality has overshadowed the proper performance of her important roles within the family. The generative sources of Islamic spirituality, namely the Quran and the Ahl al-Bayt, consider humanity's most important need to be establishing a connection with God and accepting divine monotheism in essence, attributes, and actions. One way to address this need is through continuous attention to the Azkar in the Tasbihat of Hazrat Zahra.
In the present study, "component" refers to the constituent and strengthening parts of Islamic spirituality. "Spirituality" is the true connection between God and humanity, where the human soul, through understanding, belief, and actions consistent with the purpose of creation and the divine system of criteria, establishes an existential and voluntary relationship with God and continuously intensifies it, strengthening the stages of perfection in all aspects of its existence. This connection is "Qurb ila Allah" (proximity to God). Islamic spirituality is "a good life and divine light": "Whoever does good, whether male or female, and is a believer, We will surely grant them a good life..." (Nahl: 97). Tasbih derives from the root "sabah", meaning worship and purifying God from all imperfections. The Tasbihat of Hazrat Zahra include 34 repetitions of "Allahu Akbar" (God is the Greatest), 33 repetitions of "Alhamdulillah" (Praise be to God), and 33 repetitions of "Subhanallah" (Glory be to God), which was a gift from the Prophet Mohammad to Hazrat Zahra (Kulayni, 1407AH, 3/342). These Azkar accompany prayer, which is the pinnacle of sanctity and the servant's attention to God, and the highest form of expressing submission. The spiritual journey of prayer and Tasbihat progresses from ascent to descent.
Method
The present study was conducted using an analytical-documentary method with a content analysis approach to religious texts. To this end, data related to the research problem were gathered by referring to rich Islamic texts and sources. By comparing and analyzing the collected content from these sources, the components of Islamic spirituality in a transcendent family, based on the triple Azkar in the Tasbihat of Hazrat Zahra, were analyzed. This was done to highlight the spiritual status of Hazrat Zahra and her exemplary role, and to uncover the secrets of this gift from the Prophet Mohammad to her within the three domains of Islamic spirituality: cognitive, attitudinal, and behavioral. The research background indicated that although there are rich works concerning the Tasbihat of Hazrat Zahra and Islamic spirituality, there is a gap in connecting and aligning the two categories of "components of Islamic spirituality" and "Tasbihat of Hazrat Zahra". Therefore, the present study was carried out with the aim of analyzing the components of Islamic spirituality in a transcendent family, based on the triple Azkar in the Tasbihat of Hazrat Zahra, within the cognitive, attitudinal, and behavioral domains.
Results
Findings showed that the Tasbihat of Hazrat Zahra are linked to three components of Islamic spirituality: cognitive, attitudinal, and behavioral. In the cognitive component, belief in God in the Zikr "Allahu Akbar" (God is the Greatest) manifests as the acceptance of a transcendent intrinsic existence and sublime attributes exclusive to God, and the pinnacle of monotheism in the words of Hazrat Zahra: "Praise be to God for what He has bestowed..." and "And its eternity is beyond comprehension" (Majlesi, 1403AH, 43/10). The semantics of "Allahu Akbar" indicate that "Allah" is the essential name of the Necessary Being, encompassing all perfect attributes, and "Akbar" expresses human inability to comprehend the essence of the Lord. The Prophet Mohammad said: "As for His saying 'Allahu Akbar'... indeed, there is nothing greater than Him" (Majlesi, 1403AH, 9/294). This belief has effects such as peace of heart "Verily, in the remembrance of Allah do hearts find rest" (Ra'd: 28), reception of divine blessings "And if the people of the towns had believed..." (A'raf: 96), reliance on God "And why should we not rely upon Allah..." (Ebrahim: 12), and justice in the family "Indeed, Allah enjoins justice..." (Nahl: 90), transforming the perception of a woman's role as a perfect human being with dignity equal to that of a man: "Indeed, the Muslim men and Muslim women..." (Ahzab: 35).
In the attitudinal component of divine love in the Zikr "Alhamdulillah" (Praise be to God), Islamic spirituality is based on the loving relationship between man and God: "But those who believe are stronger in love for Allah" (Baqarah: 165). Love is dependent on perception and knowledge, and the perception of the beloved's perfection leads to the light of intense love. (Feiz Kashani, 1428AH, 8/17). The semantics of "Alhamdulillah" indicate that God is pure Praiseworthy and solely Praised, and "Praise be to Allah, Lord of the worlds" signifies the dedication of praise solely to the Glorified God (Tabatabaei, 1417AH, 1/46). Loving confessions in this Zikr include acknowledging inability to thank for blessings "And if you should count the favors of Allah, you would not enumerate them" (Nahl: 18) and remembering divine blessings "So remember the favors of Allah" (A'raf: 74). Hazrat Zahra refers to these confessions by beginning her Fadak sermon with praise: "Praise be to God for what He has bestowed..." (Majlesi, 1403AH, 43/10), institutionalizing a culture of gratitude in the family. Acknowledging the inconceivability of divine blessings and the manifestation of divine love in "Alhamdulillah" leads to seeking forgiveness and repentance, and understanding God's perfection and human imperfection highlights each individual's role as a life partner and complement in the family.
In the behavioral component of servitude in the Zikr "Subhanallah" (Glory be to God), knowledge and love are prerequisites for worship and ethics, and striving to gain divine pleasure is the concept of servitude (Mesbah Yazdi, 2008). Hazrat Zahra's pure servitude is manifested in various aspects of life: "That you worship none but Him" (Isra: 23). The semantics of "Subhanallah" express the purification of God from anything that is not worthy of being attributed to Him (Farahidi, 1410AH), and the confessions of worshippers in prayer "Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth" (An'am: 79) and "Say, 'My Lord would not care for you if not for your supplication'" (Furqan: 77) are demonstrated. Prayer, in addition to asking for needs, is the praise and glorification of the Lord and an acknowledgment of human intrinsic poverty, playing an important role in strengthening the family. Hazrat Zahra, through prayer and supplication, created an atmosphere full of spirituality and tranquility in her home and raised children connected to divine teachings.
Conclusions
The research h results indicated that the Tasbihat of Hazrat Zahra, with its three Azkar "Allahu Akbar", "Alhamdulillah", and "Subhanallah", shapes the cognitive component of monotheism, the attitudinal component of divine love, and the behavioral component of servitude in Islamic spirituality. These components play a fundamental role in the formation of a transcendent family. Monotheism in "Allahu Akbar" leads to peace, reliance on God, justice, and human dignity within the family; divine love in "Alhamdulillah" strengthens a culture of gratitude, seeking forgiveness, and empathy; and servitude in "Subhanallah" institutionalizes prayer, patience, and steadfastness in facing challenges. The spiritual status of Hazrat Zahra and her exemplary role demonstrate that a Muslim woman, as a perfect human being, can, by relying on these Azkar, establish a God-centered, healthy, and stable family, and pave the way for raising generations rooted in monotheism. These findings emphasize the necessity of paying attention to the Tasbihat of Hazrat Zahra as a practical model for strengthening Islamic spirituality in the family and society.
Authors' Contributions
All authors participated equally in the design of the study, writing the article, and editing the final versions.
Data Availability Statement
Data available on request from the authors.
Acknowledgements
The authors express their gratitude to the Bent al-Hoda Higher Education Complex for their spiritual and academic support of the present research.
Ethical Considerations
Cases such as falsification of data, distortion of results, plagiarism, and any other unethical behavior have been strictly avoided in this study. The authors emphasize that all ethical principles have been observed in conducting and publishing this research. This has been confirmed by all authors.
Funding
This study was conducted without receiving any financial support from government, commercial, or non-profit organizations.
Conflict of Interest
The authors declare that there are no conflicts of interest in connection with this study. In other words, there were no financial or personal interests that could affect the results of the study.
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