Suleiman ibn Sufiyan quotes Imam Sadiq as saying, “People who rise from their beds are of three groups: one group is comprised of people whose act of waking up is to their advantage, not to their disadvantage. The second group are people whose act of waking up is purely to their disadvantage, not to their advantage and the third group are people whose act of waking up is neither to their advantage nor to their disadvantage. As for the first group, they are people who get up, perform wuzu, say daily prayers and remember God Almighty. The second group are people who constantly spend their time disobeying God until they fall asleep. Therefore, it is to their disadvantage, not to their advantage. And the group whose act of waking up is neither to their advantage nor to their disadvantage are people who continue to sleep until the morning. Therefore, it is neither to their advantage nor to their disadvantage” [Amali al-Tusi, page 431-432]
“People who rise from their beds are of three groups: one group is comprised of people whose act of waking up is to their advantage, not to their disadvantage. The second group are people whose act of waking up is purely to their disadvantage, not to their advantage and the third group are people whose act of waking up is neither to their advantage nor to their disadvantage.”
The individuals who get up in the morning and get out of their bed are of three kinds. People all over the world who get up in the morning are of three kinds: One is comprised of people who only reap benefits when they get out of their bed and whose act of waking up is not harmful to them. This act of waking up is in their favour, not disfavour. This is one group. Another group is comprised of people whose act of waking up is to their disadvantage, not to their advantage. There is yet another group comprised of people who when they get out of bed, it is neither to their advantage nor to their advantage. So, people are of three kinds in this regard.
“As for the group that make a profit, they are people who get up, perform wuzu, say daily prayers and remember God Almighty.”
Apparently, we can understand from the rest of the hadith that “yusala” [they say daily prayers] does not mean saying morning prayers. This is because it speaks of the third group which naturally say morning prayers, because if they do not, they will be among the second group which make a loss. Therefore, by “saying daily prayers”, it does not mean morning prayers. It either means morning or night nafeleh according to which, our act of waking up is to our advantage, not to our disadvantage. This is very important.
There is a narration about Mr. Tabatabi which says that when he first entered Najaf, he had just made an acquaintance of the late Hajj Mirza Ali Aqa Qazi. He saw Hajj Mirza in the alley one day and Hajj Mirza Ali Aqa Qazi – that great and well-known mystic (may God bestow paradise on him) – says to him, “Son, if you want worldly bliss, say night prayers. If you want otherworldly bliss, say night prayers again.” This is how night prayers and nightly piety works. For the likes of us who are busy during the day having various problems and dealing with this and that, it is very difficult amid all these difficulties to engage in supplication and to establish close relations with God. Therefore, the solution is to wake up at dawn. The phrase in the hadith apparently refers to these prayers. So, this is one group.
“The second group are people who constantly spend their time disobeying God until they fall asleep. Therefore, it is to their disadvantage, not to their advantage.”
They are people who are busy committing sins – sins related to the soul and the body – they are asleep until they wake up. This act of waking up is to their disadvantage because when they get up, they continue to commit sins.
“And the group whose act of waking up is neither to their advantage nor to their disadvantage are people who continue to sleep until the morning. Therefore, it is neither to their advantage, nor to their disadvantage.”
The third group whose act of waking up is neither to their advantage nor to their disadvantage are people who continue to sleep until the morning. Apparently, by “the morning”, it means the beginning of morning adhan or in other words, the beginning of the morning. If we want to be a little lenient, we could say the morning here means bayn ul-tuluayn [the time between dawn and sunrise]. They get up at this hour and say morning prayers, but it is neither to their advantage nor to their disadvantage. It is merely a duty that falls on them. It is an obligation that should be fulfilled, but there is no profit in their act of waking up.
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