Ziyarat...

Ziyarat: An Internal Inclination Allah (SwT) has created the human with an innately ordained disposition towards goodness,[^8] known as fitrah in Arabic.[^9] This fitrah , even whilst confined to the realm of the corporeal world, continuously yearns and seeks goodness and is instinctively attracted and naturally inclined to honouring and respecting those instances of goodness it perceives, whether the acts are current and live, or have happened in the past and belong to legends of history, such as members of the (AS).[^10] Therefore, through both external instruction via the Qur`an and the lives of the Infallibles, and through the internal proof, the fitrah, the connection with the (AS) is a fundamental part of human existence and assists to fulfil an inherent metaphysical need within us of seeking closeness to Allah through noble characteristics perceived in extra-ordinary personalities.

Ziyarat And A Link To Hajj When describing the Islamic forms of worship two terms are often used: ‘Ibadah and Dhiyafah.

The term ‘Ibadah generally relates to the outer, jurisprudential nature of our acts of worship whilst Dhiyafah can often refer to the inner, spiritual dimensions.[^11] As an example, our Ramadhan supplications, (our ‘Ibadah) seek for Allah (SwT) to grant us the chance to perform the Hajj pilgrimage, “… In this year and every year …” [^12] The Hajj, which is the resulting Dhiyafah at Allah (SwT)’s house in Makkah*,* actually takes place three months later in the month of Dhu al-Hijjah.

A close consideration of this will demonstrate that Allah (SwT)’s initial pleasure was for us to ask of Him in Ramadhan to grant us Hajj. In prescribing to us what our supplications should be in Ramadhan through set prayers, Allah (SwT) enables His to become aware of what his Master has to offer. The Wise Lord, in commanding His subjects to ask of Him, is able to show us the magnanimity of His banquet and the lofty aspirations we may have of Him.

Thus, every subsequent supplication of the servant will improve as he is now aware of what the Host of hosts can grant to him and these two elements become inseparable – i.e. each instance of seeking is accompanied by a higher level of giving, and thus the circle continues between Master and slave.

This may be the true meaning behind this excerpt of Du’a al-Iftita: وَ لاَ يزيده كثرة العطاء إِلاَّ جوداً وَ كرماً And His excessive giving does not increase in Him, except (from the point of view of) generosity and kindness .