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Why we shouldn't skip prayers!

I know many of us (believers) have been through this, and I personally experienced my boat sinking and I know it is tough getting it back up. But if you won't understand why you have to get back up then you're definitely going to drown.

My point of bringing this topic up is not to scare you away by telling you about the torment of hellfire or the agony in the grave, surely I'll do that by the end of our short exchange, but before everything else I want you to know what benefits and positive change prayers can bring to your life! :)


BENEFITS OF PRAYING

There are actually a lot; me and you could go on and on about how practicing Islam can benefit you and the people around you, but this once, let me just mention a few of those that I experienced first-hand.

  1. Health
    Prayer can be a source of exercise for most people. It keeps check on your physical fitness. All the obligatory acts in prayers benefit greatly to ones health. For example, going to ruku and sajda and tash'had saves one from back pain and knee-joints pain. Prayer also wards off many illnesses.
     
  2. Down to Earth
    When you go down in sujood, it gives you a feeling of how small and insignificant you are in front of all the blessings and creations of Allah سُبْحَانَهُ وَ تَعَالَى. He made so much, and still blesses you and showers upon you from good. Prayer kills your ego and brings you closer to Allah and the reality. Focusing on how you're alone in this world, and how only Allah is your supporter and benefactor even in the time of adversity.
     
  3. Strengthens the heart and the belief
    Prayer gives you the strength that you are lacking when facing adversity. It becomes a driving force when met with a lot of short-comings. It strengthens ones resolve to keep moving forward and facing new challenges while knowing that Allah never burdens a soul more than what it can bear.
     
  4. Closeness to Allah
    When we recite the verses sent down to us Humans by Allah سُبْحَانَهُ وَ تَعَالَى, we naturally feel close to Him. His words are the reflection upon our own-selves. When we make dua to Him and kneel down to Him, it shows that we are ready to give in our desires for pleasing Allah سُبْحَانَهُ وَ تَعَالَى. And that: He is the only "one" we can turn to in the time of adversity... There's nobody else, is there?
     
  5. Countenance and Spiritual Pleasantness
    Did you know that prayers make your face and spirit brighter? Who wouldn't want their face glowing with happiness and zeal. This not only allows others to look at you in good light but also brings a smile to their faces (especially your family). And it takes off a lot of tension from their shoulders (for some reason).
     
  6. Keeps you away from sins and keeps sins away form you
    Now this is note-worthy, because both sound just about the same. So where lies the difference? The difference is that there in you will come a sense of responsibility and a sense of accountability once you start praying. You will become more aware of your performance near Allah سُبْحَانَهُ وَ تَعَالَى, and you'd want to please him more and more. Who wouldn't want beautiful reward from Allah سُبْحَانَهُ وَ تَعَالَى?And alternatively, Allah will keep you away from sins with his authority over you if he finds your actions pleasing. And no doubt, he is the most merciful and the most benevolent. Along with oft-forgiving.
     
  7. Gets rid of laziness and grooms punctuality
    Most of the time we are extremely lazy when it comes to our responsibilities and obligations. But once we start being punctual in prayers habitually, we (Insha'Allah) will become more aware of the limited time we have and the utilization of it. Prayer somewhat grooms the instinct of time within you. When you start praying five times a day, you'll begin to realize if you're spending the remaining time the right way. You will have thoughts like: Am I fulfilling my religious obligations correctly? Is Allah سُبْحَانَهُ وَ تَعَالَى going to be pleased enough with the current me? Have I been listening to every words my parents say? Have I done the job that I must in time?
     
  8. Sense of Accountability
    I know I am kinda repeating myself here, but I couldn't just skip this point. Because this one is very significant when it comes to prayers. In our daily life, if we skip a prayer, do you know how many things go wrong then? How many times we attempt sins and bad acts? Have you ever reflected upon them?Prayer gives you a chance of reflection. And in the future it keeps you intact and in-check that you don't fall astray to bad acts from Satan.
     
  9. Keeps you pure and clean
    Before going to prayer, you remember, that you have to be Tahir (pure from any impurity). Thus this single remembrance can keep you more than enough clean and pure. Also, performing ablution three-to-five or more so times a day, protects you from Satan and his devilish whispers.
     
  10. Takes away nightmares and bad dreams
    I am sure many of us had nightmares or dreams that were bad, something you wish you'd never seen. But if you sleep after doing a wudu, and with faith that Allah and His angels will protect you from such dreams (that come from Satan), you'll be protected.

WHAT DOES THE QURAN SAY ABOUT PRAYERS?

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[Shakir 6:162Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;
[Shakir 62:9O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading; that is better for you, if you know.
[Shakir 2:45And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,
[Shakir 23:1-2Successful indeed are the believers, Who are humble in their prayers,
[Shakir 2:186And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
[Shakir 2:153O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.
[Shakir 29:45Recite that which has been revealed to you of the Book and keep up prayer; surely prayer keeps (one) away from indecency and evil, and certainly the remembrance of Allah is the greatest, and Allah knows what you do.
[Shakir 17:78Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.
[Shakir 17:79And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
[Shakir 20:124And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind.
[Shakir 2:238Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.
[Shakir 2:239But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as. He has taught you what you did not know.
[Shakir 74:42-43What has brought you into hell? They shall say: We were not of those who prayed;
[Shakir 13:28Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest.
[Shakir 4:103Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers.

I hope this thread will open your eyes to the importance of prayers and will bring you closer to Allah. If I made a mistake somewhere in the text, then it is solely from me. Forgive me, as I am only human. :)

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Please please support the actual blog site if you loved my blog-post. Referral to this blog-post:
https://zavonali.wordpress.com/2017/08/12/why-we-shouldnt-skip-prayers/

P.s. Thanks to my brothers and sisters here, they gave me confidence enough to post my material here. lol. I have some serious confidence issues. :P Anyways, thanks to everybody for reading and supporting! Jazak Allah Khair. :)  Hope it will be helpful to at least a single soul!

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      Would not considering God to be a body be likening Him to his creatures (who happen to be bodies)? It is to avoid this that Hisham formulated his compromise as demonstrated in the report below:
      محمد بن أبي عبدالله، عن محمد بن إسماعيل، عن علي بن العباس، عن الحسن ابن عبدالرحمن الحماني قال: قلت لابي الحسن موسى بن جعفر عليهما السلام: إن هشام بن الحكم زعم أن الله جسم ليس كمثله شئ، عالم، سميع، بصير، قادر، متكلم، ناطق، والكلام والقدرة والعلم يجري مجرى واحد، ليس شئ منها مخلوقا فقال: قاتله الله أما علم أن الجسم محدود والكلام غير المتكلم معاذ الله وأبرء إلى الله من هذا القول، لا جسم ولا صورة ولا تحديد وكل شئ سواه مخلوق، إنما تكون الاشياء بإرادته ومشيئته من غير كلام ولا تردد في نفس ولا نطق بلسان
      Muhammad b. Abi Abdillah – Muhammad b. Ismail – Ali b. al-Abbas – al-Hasan b. Abd al-Rahman al-Himmani who said: I said to Abi al-Hasan Musa b. Ja’far عليهما السلام: Hisham b. al-Hakam asserts that ‘Allah is a body - there is nothing like Him. All-Knowing, All-Hearing, All-Seeing, All-Powerful, Master of Speech, Speaker. Speech, power and knowledge are of the same type (essential attributes), nothing of them is created’. He (the Imam) said: Woe be upon him! Does he not know that a body is limited, and that speech is distinct from the Speaker. I seek refuge in Allah and disassociate to Allah from this doctrine. (He is) Not a body nor a human form. No delimitation (applies to Him). Everything apart from Him is created. The things are brought into existence by His intention and will, without speech, or deliberating in Himself, or intoning by tongue.          This indicates that while Hisham maintained that God was a body he tried to escape the error of Tashbih (likening God to His creatures) by defining God as a body incomparable to any thing else and therefore beyond imagination. While we should affirm that He is a body (because God is something) we cannot describe the body further. This makes it clear that all the lurid anthropomorphic descriptions attributed to him are false.
      In fact, he was a severe opponent of some of the traditionalist among the Shia and the school of Hisham b. Salim which relied on spurious narrations to ascribe Human form (shape) to God i.e. they understood ‘God creating humans in His image’ literally.  
      أبي، عن البزنطي، عن الرضا عليه السلام قال: قال لي: يا أحمد ما الخلاف بينكم وبين أصحاب هشام بن الحكم في التوحيد؟ فقلت: جعلت فداك قلنا نحن بالصورة للحديث الذي روي أن رسول الله صلى الله عليه وآله رأي ربه في صورة شاب! فقال هشام ابن الحكم بالنفي بالجسم. فقال: يا أحمد إن رسول الله صلى الله عليه وآله لما اسري به إلى السماء وبلغ عند سدرة المنتهى خرق له في الحجب مثل سم الابرة فرأى من نور العظمة ما شاء الله أن يرى، وأردتم أنتم التشبيه، دع هذا يا أحمد لا ينفتح عليك منه أمر عظيم
      My father – al-Bazanti – al-Ridha عليه السلام who said: O Ahmad, what is the difference between you and the followers of Hisham b. al-Hakam concerning Tawhid? I (Ahmad) said: May I be made your ransom - we hold the position of ‘the human form’ because of the report which is narrated from the Messenger of Allah صلى الله عليه وآله that he saw his Lord in the form of a youth! While Hisham b. al-Hakam denies that and upheld ‘the body’. He said: O Ahmad, when the Messenger of Allahصلى الله عليه وآله  was made to ascend to the heaven and reached the ‘Furthest Lote tree’, the veils were rent for him the size of a needle’s eye, and he saw of the Light of sublimity what Allah wished him to see. But you seek by this Tashbih (ascribe an image to him). Leave this O Ahmad, lest something dreadful befall you on account of it.   Hisham’s views came to be summed up in the famous dicta:
      He is a body unlike other bodies (هو جسم لا كالأجسام)
       
      An Example of Hisham’s Argumentation
      None of Hisham’s written works, including his Kitab al-Tawhid (كتاب التوحيد), are available to us. This makes it difficult to speak of his thought as a whole. Instead, we have to rely on fragmentary evidence, such as the report below, to provide insight into his mode of argumentation.
      This is done with the caveat that generalizations must be avoided because the narrators might not be conveying the nuance of Hisham’s complex system accurately. Furthermore, Yunus b. Dhabayn is a particularly unreliable narrator (accused of Ghulu) and could very well be biased against Hisham.
      محمد بن أبي عبدالله، عن محمد بن إسماعيل، عن الحسين بن الحسن، عن بكر بن صالح، عن الحسن بن سعيد، عن عبدالله بن المغيرة، عن محمد بن زياد قال: سمعت يونس بن ظبيان يقول: دخلت على أبي عبدالله عليه السلام فقلت له: إن هشام بن الحكم يقول قولا عظيما إلا أني أختصر لك منه أحرفا فزعم أن الله جسم لان الاشياء شيئان: جسم وفعل الجسم فلا يجوز أن يكون الصانع بمعنى الفعل ويجوز أن يكون بمعنى الفاعل فقال أبوعبدالله عليه السلام: ويحه أما علم أن الجسم محدود متناه والصورة محدودة متناهية فإذا احتمل الحد احتمل الزيادة والنقصان وإذا احتمل الزيادة والنقصان كان مخلوقا قال: قلت: فما أقول؟ قال: لا جسم ولا صورة وهو مجسم الاجسام ومصور الصور، لم يتجزء ولم يتناه ولم يتزايد ولم يتناقص، لو كان كما يقولون لم يكن بين الخالق والمخلوق فرق ولا بين المنشئ والمنشأ لكن هو المنشئ فرق بين من جسمه وصوره وأنشأه، إذ كان لا يشبهه شئ ولا يشبه هو شيئا
      Muhammad b. Abi Abdillah – Muhammad b. Ismail – al-Husayn b. al-Hasan – Bakr b. Salih – al-Husayn b. Sai’d – Abdallah b. al-Mughira – Muhammad b. Ziyad who said: I heard Yunus b. Dhubyan saying: I entered in to see Abi Abdillah عليه السلام and said to him: Hisham b. al-Hakam holds a grave position. I will summarize it for you in a few words - He claims that ‘Allah is a body, because there can only be two things: ‘body’ and the ‘action of a body’. It is not possible for the Maker to be defined as an action, but it is permissible to define him as an actor’. Abu Abillah عليه السلام  said: Woe be upon him - does he not know that a corporeal body is limited and transient (comes to an end), and that a human form is limited and transient. When he allows the possibility of limits (bounds) then he has allowed the possibility of increase and decrease, and if he allows the possibility of increase and decrease then that one is a created. He (Yunus) said: What should I believe? He said: Not a corporeal body nor a human form. He is the embodier of bodies and the fashioner of forms. He has no constituent parts nor does He perish. He does not increase nor decrease. If He were as they say then there would not be any difference between the creator and the created, nor a difference between the originator and the originated. However he is the originator who differentiated between those whom he made into a body, and others to whom He gave form and those He originated, for nothing is like Him nor is He like anything.  To Recap: Hisham’s view was that God is ‘something’ and as such ‘an existent body’. As a body, God can be a carrier of ‘characteristics’, namely His attributes (Sifat) which, are neither He Himself nor are they not He Himself; therefore, they have no independent existence and according to their nature are action.
      Or put somewhat differently: there is nothing except bodies and their action (fiʿl). But action is also always caused (fiʿl); for this reason God cannot be action (fiʿl). Therefore, He is a body. One can also turn this the other way round; action, can only come forth from a body; therefore, God must be a body.
       
      The Influence of Abu Shakir al-Daysani
      The argument above is so close to what is attributed to Abu Shakir al-Daysani that a link between the two cannot be avoided. Consider the words of the latter reproduced below (from Qadi Abd al-Jabbar’s Mughni):
      وحكى عن أبي شاكر انه ... يثبت الحركة ويزعم أنها صفة للتحرك لا هي هو ولا غيره وأنكر ان تكون شيئا او تكون لا شيء وقال ان التغاير والقول بأنه شيء لا يقعان الا على الأجسام والحركة ليست بجسم
      He held that there is action (movement) and maintained that it is an attribute of acting (by the Actor) and is neither identical with the latter (the Actor) nor different from Him. He would neither concede that it is something nor that it is nothing. By way of explanation he said: Mutual difference and being designated as ‘something’ are only valid for bodies; action, however, is not a body. Note the same dichotomy between body and the action of a body, as well as the notion that only a body can be referred to as ‘thing’.
      It is not surprising then to encounter a report that makes their association explicit:
      علي بن محمد، قال: حدثني محمد بن أحمد، عن العباس بن معروف عن أبي محمد الحجال، عن بعض أصحابنا، عن الرضا عليه السلام قال: ذكر الرضا عليه السلام العباسي، فقال: هو من غلمان أبي الحارث يعني يونس بن عبد الرحمن، وأبو الحارث من غلمان هشام، وهشام من غلمان أبي شاكر الديصاني، وأبو شاكر زنديق
      Ali b. Muhammad – Muhammad b. Ahmad – al-Abbas b. Ma’ruf – Abi Muhammad al-Hajjal – one of our companions – al-Ridha عليه السلام. al-Ridha عليه السلام mentioned al-Abbasi and said: He is one of the students of Abi al-Harith, that is Yunus b. Abd al-Rahman, and Abu al-Harith is one of the students of Hisham, and Hisham is one of the students of Abi Shakir al-Daysani, and Abu Shakir is a Zindiq. This example of shared language should not be taken to mean that Hisham was a blind-follower for he was a theologian in his own right. Hisham sought to re-frame the statements of the Imam into a coherent system while interacting with other thinkers of the time. Proof of this can be demonstrated by the fact that he authored the book Radd ‘alal-zanadiqa (كتاب الرد على الزنادقة) refuting Abu Shakir and his peers.
      In fact, the main influence of Abu Shakir on Hisham was confined to his theories on the natural world, what we might label ‘physics’. His theory of the interpenetration (mudakhala) of bodies corresponds, as is known, to the dualist belief in the mixture of light and darkness. Hisham’s support of this theory entailed the rejection of atomism in favour of infinite divisibility of matter and the thesis that bodies may pass from one place to another without moving through the intervening space (tafra).   
       
      Who was Abu Shakir?
      It is appropriate at this juncture to delve a bit more into this enigmatic person. Abu Shakir figures in many debates with Imam al-Sadiq in our literature. The historicity of these encounters cannot be confirmed. He is presented as a proto-Atheist who doubts the createdness of the world. The most popular question he is supposed to have asked the Imam was whether God could fit the whole world in an egg without enlarging the egg or making the world smaller.  
      Abu Shakir has been labelled a Zindiq. The exact connotation of this term is open to debate as it lacks a precise definition and has been used in different contexts over time. The word generally means apostate or freethinker but can also have a much more precise meaning of ‘Manichean’ (followers of Mani). The latter was a religious movement well-known for its Dualist cosmology as a model for explaining the world i.e. the idea of two principles which ‘mixed together’ and caused everything to emerge from them.
      In this case, the latter interpretation seems better supported in light of the fact that Abu Shakir has been referred to with the title ‘al-Daysani’. The Daysanites were distant followers of one called Bardesanes (Ibn Daysan) who died six years before Mani was born. Ibn al-Nadim says that Bardesanes ‘was called Daysan after the river near which he was born’. Bardesanes (d. 223) had indeed lived in Edessa as ‘the son’ of the Daysan which flowed through the city and occasionally overflowed its banks. His school lived on in Edessa into the late 7th or early 8th century.
      Bardesanes was a major influence on Mani and his followers became virtually indistinguishable within the larger Manichean tradition. All these streams subscribed to variations of the same dualist cosmology.
      Abu Shakir lived in a Kufa that was a boiling pot wherein diverse traditions mixed. It was a mileu without rigid boundaries between different sects and where borrowing was rampant. What were seen as heresies and persecuted by certain rulers were tolerated by others. Abu Shakir became infamous for his polemics and was finally crucified in the Khilafa of the Abbasid Caliph al-Mahdi before the year 785.
       
      The Correct Position
      What was the Aimma’s position in this debate? The answer is very clear from the reports presented. They never spoke using Greek-influenced neo-platonic terminologies. They rejected the use of the term ‘body’ for God, pointing out the fact that any ‘body’ would by definition be finite and mortal - qualities which do not apply to God.
      What is not understood is how Hisham answered this charge. How was he able to reconcile between the truism that every body by definition has constraints (limits) with his conception of God? It is possible that he felt his statement ‘a body unlike all other bodies’ was inclusive of transcending the limits inherent in other bodies. But if that were case then what would be the the sense of holding God to still be a body. Does not the term lose significance? God must share one or some aspects with other bodies for the word to retain meaning. What aspect would that be?
      It is possible that his acceptance of the system of Abu Shakir and Jahm was so complete that he felt that the definition of any ‘thing’ (shayy) as ‘existent body’ (jism mawjud) was axiomatic. A starting point which must be accepted before any further theological speculation can continue. God had to be a thing because if He was not then he was nothing, from which follows ‘God was a body’ in his system. What kind of body? A body unlike any other body. But still a body in at least some sense. And that is the rub of the problem. 
       
      To be continued ... 
    • By Abu Nur in Pearls of Wisdom
         1
      Then to Him belongs praise,
      in place of His every favour upon us
      and upon all His servants, past and still remaining,
      to the number of all things His knowledge encompasses,
      and in place of each of His favours,
      their number doubling and redoubling always and forever,
      to the Day of Resurrection;
      a praise whose bound has no utmost end,
      whose number has no reckoning,
      whose limit cannot be reached,
      whose period cannot be cut off;
      a praise which will become
      a link to His obedience and pardon,
      a tie to His good pleasure,
      a means to His forgiveness,
      a path to His Garden,
      a protector against His vengeance,
      a security against His wrath,
      an aid to obeying Him,
      a barrier against disobeying Him,
      a help in fulfilling His right and His duties;
      a praise that will make us felicitous
      among His felicitous friends,
      and bring us into the ranks
      of those martyred by the swords of His enemies.
      He is a Friend, Praiseworthy!
      Al-Sahifat al-Sajjadiyya Supplication 1
    • By Hameedeh in Think Positive
         13
      Two years ago I became a minimalist. I'm not talking about music, sculpture or painting, but minimalism in my life. I read about creating a minimalist home, but I did not buy the book:
      http://zenhabits.net/a-guide-to-creating-a-minimalist-home/
      So, I am thrifty and I buy very little. Whenever I am shopping and see a dozen things I want to own, I question myself. Do I have storage space for this? Is this really necessary? Will I really love it or is it just something that I never had before and always wanted to have one? Just wanting to possess something is not a good reason to buy it. Could I take a photo of it and just look at it, without spending my money? This must be a good reason to join Pinterest, to have all the things you want to look at, but never need to buy, store or move them. 
      As you have seen, my ShiaChat blog is minimalist by nature. I usually say very little, because if there is one thing that I know, it is that I recognize great writing when I see it, but I am not a good writer. I hope to become a better writer some day, and in the meantime, I invite you to my tumblr. Please, if you can, start at the last page which shows my first post (a prayer for the safety of 12th Imam AJ) and then scroll your way up, and over to previous pages in chronological order, the way my brain was working. 
      http://hameedeh.tumblr.com/page/3
      ♥ May your days be sunny, your nights restful, and your heart satisfied with the blessings that Allah has given you. Think Positive. ♥
    • By shadow_of_light in From Earth to Heaven
         0
      "Indeed Allah taught me and He taught me well"*
      *"ان الله ادبنی فاحسن تادیبی"

      During these thousands of years, God tested me frequently until I got permission to return to Him.
      Now, I am going to fly; but how can I do it without my wings?
      Everytime I committed a sin, I lost one of my feathers. I must find the feathers and rebuild my wings.
      I found a feather at the foot of the Rocky Mount and another feather in a rivulet, floating in the water. One feather was close to the Mirror of Truth and many feathers were around the Square House.
      I am going to fly towards paradise... Towards paradise?!... No!...Somewhere higher...much higher than paradise.
      Somewhere that even Gabriel cannot go...I need to make my wings stronger than Gabriel's.
      I am going to fly to Qab-e Qawsain...To Qab-e Qawsain and maybe closer**
       
      Footnotes:
      * a narration from the prophet (s)
      ** surah Najm: 8. Then he came near, and hovered around. 9. He was within two bows’ length, or closer.
       
      ------------------------------
      کاروانی از ملائک تا به عرش
      ردشان کرده فلک را نقش نقش

      میزبان بی نظیری شد بهشت
      از برای مردمان خوش سرشت
       
      تا بیاید بهر دیدار خدا
      کرد روح خویش را از تن جدا
      قیدها و بندها را باز کرد
      تا به اوج آسمان پرواز کرد
      چهره اش روشن تر از مهتاب شد
      آفتاب از خجالت آب شد
       
      اینک از منازل تاریک و ظلمانی نفس عبور کرده و از خود به سوی خدا مهاجرت میکنم...
      *********
      ان الله ادبنی فاحسن تأدیبی؛ خداوند مرا تربیت نمود و چه نیکو تربیت نمود!

      در این چند هزار سال پروردگار مرا به اموری فراوان امتحان فرمود تا اینکه سرانجام توانستم جواز عروج به سوی او را اخذ کنم. آیا رخداد خوشی که بهار خبرش را به من داده بود، همین نبود؟

      اینک عزم پرواز دارم ولی پرنده که بدون بال نمیتواند پرواز کند حتی اگر در قفس برایش گشوده باشد.
       باید چاره ای اندیشید. برای بازگشت به موطنم باید به سوی آسمان پرواز کنم. باید بالهایم را پیدا
      کنم.  
      هر بار که گناهی میکردم پری از بالهایم جدا میشد. باید پرها را پیدا کنم تا بتوانم بالهایم را بسازم.
      پری را در پای کوه سنگی یافتم و پری را در جویباری، روان بر روی آب. پری را در کنار آینه حقیقت و پرهای بسیاری را پیرامون خانه چهارگوش

      میخواهم به سوی بهشت پرواز کنم... به سوی بهشت؟! نه! نه! به جایی بالاتر، خیلی بالاتر، جایی که حتی جبرئیل هم نمیتواند به آنجا راه یابد. باید بالهایم را قدرتمندتر از بالهای جبرئیل بسازم...
      میخواهم به سوی قاب قوسین پرواز کنم... به سوی قاب قوسین و شاید هم نزدیکتر*
       
      * ثم دنی فتدلی. فکان قاب قوسین أو أدنی
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