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Dua'a e Marefat e Imam (atfs)      Long version

Zurarah a companion of Imam Sadiq (as) asked �What is the best action during occultation?� Imam (as) replied Always recite the following supplication. Pdf , Jpg Video  Mp3 long


O Allah introduce Your self to me - For, if you do not introduce Your self to me, I will not recognize Your Prophet (saws).

O Allah make me recognize Your Prophet (saws) ,- because if I do not recognize Your Prophet (saws), I will not recognize Your Proof [Imam (as)].

O Allah make me recognize Your Proof (Imam) - For, if  you do not make me recognize Your Proof , I will deviate from my religion


Allahumma a'arifni nafsak. Fa innaka in lam to arrifni nafsaka

lam a'rif nabiyeka.



Allhumma a'rifni rasoolaka fa innaka in lam to a'rifni rasoolaka, lam a'rif hujjatak.



Allahumma a'rrifni hujjatak fa innaka in lam to a'rifni hujjatak, zalal to an deeni.


   اَللّٰهُمَّ عَرِّفْنِىْ نَفْسَك َ -   فَاِنَّكَ اِنْ لَّمْ تُعَرِّ فْنِىْ نَفْسَكَ لَمْ اَعْرِفْ رَسُوْلَكَ

 اَللّٰهُمَّ عَرِّفْنِىْ رَسُوْلَكَ  -  فَاِنَّكَ اِنْ لَمْ تُعَرِّ فْنِىْ رَسُوْلَكَ لَمْ اَعْرِفْ حُجَّتَكَ

 اَللّٰهُمَّ عَرِّفْنِىْ حُجَّتَكَ  -  فَاِنَّكَ اِنْ لَّمْ تُعَرِّ فْنِىْ حُجَّتَكَ ضَلَلْتُ عَنْ دِيْنِىْ

A Brief Exegesis of the supplication Allahumma Arrifni Nafsak

In the occultation of Hazrat Wali-e-Asr (a.t.f.s.) there will be intolerable mischief (as we are witnessing), different views will be prevalent and Islamic teachings will be interpreted in a different way. At each step will lurk the danger of deviation and at every turn the danger of a slip. In such circumstances being firm on the true religion will not be an easy task. The traditions say about this time, "a person will be a believer in the morning but by evening he will turn into a. hypocrite or a disbeliever" or "at night he will be a believer and by dawn he will become a hypocrite of a disbeliever". The occultation of Imam (a.s.) will cause no confirmed way to find out the right path? Where is Allah and His true religion?


In the words of Ali (a.s.) "to be hit by the sword would be easier than earning one lawful dirham".

(Nahjul Balagah, Sermon 229)


Which means to earn lawfully will be more difficult than to be hit by the sword. Now when earning one law�ful dirham will be so difficult then imagine how difficult will it be to stay firm on the right path throughout one's whole life? Perhaps keep�ing this difficulty in view Imam Zainul Abedeen (a.s.) said, "Truly those people who in the occultation (of Imam Mahdi) acknowledge his Imamate, await his reappearance, are better then the people of all times because Allah has given them such an understanding that occultation for them is as good as meeting him. At the time of occultation these people are like those who did Jehad under the command of the Holy Prophet (s.a.w.a.). In the sense they are sincere and they are our true Shifts, they invite to the way of Allah secretly and openly."

(Muntakabul Asar, 227)


As per the traditions, being firm on religion is like holding a fire ball in the palm and equal to walking on a thorny path. Today what is termed as 'Religion' is not in consonance to the traditions of Imams (a.s.).


The Infallible Imams were aware of such situations and as such had informed their companions about the happenings in the last era. Imam Jafar Sadiq (a.s.) informed his companion Abdullah Ibne Sinan, "After this, a time will come when you will not be able to see the Imam of the time. In that period no one will be saved except the one who recites "Dua-e-Gareeq". The narrator inquired as to what is Dua-e-Gareeq. Imam (a.s.) replied, "Ya Allaho! Ya Rahmano! Ya Raheem! Ya Muqallebal Quloob! Sabbit Qalbee Ala Deenek!" ("O Allah! O Beneficent! O Merciful! O the One Who transforms the hearts! Make my heart steadfast upon your religion!").


The narrator repeated the dua in this way, " Ya Allaho! Ya Rahmano! Ya Raheem! Ya Muqallebal Quloob Wal Absaar Sabbit Qalbee Ala Deenek!" The narrator added "Moqallebal Quloob. Wal Absaar" Imam (a.s.) told him, "Indeed, Allah is Moqallebal Quloob Wal Absaar", but you say only "Ya Muqallebal Quloob Sabbit Qalbee Ala Deenek!"

(Kamaaluddin, vol. 2, pg. 351- 352)


A few things become clear from this tradition:

Imam (a.s.) is well-informed about the future events He is concerned about the deliverance of his friends This deliverance is not possible without the help and taufeeq of Allah They don't tolerate any kind of addition or deletion in religious matters, even if that addition or deletion is proper in its place. (Those people should especially take care, who by using phrases like 'I feel that, �I think that�; 'According to me, it should be like this', interpret religious sciences)


To be steadfast in the religion by one's heart, otherwise by outwardly actions, many people appear religious.


Dua-e-Ghaibat: Janab Zurarah narrates from Imam Sadiq (a.s.) that once while discussing about Imam Mahdi (a.s.), Imam Sadiq (a.s.) said "There will be an Occultation for Imam Mahdi (a.s.) before his reappearance!" Zurarah asked "Why?" Imam replied "Because of fear" (Imam then pointed towards his stomach). Con�tinuing Imam (a.s.) said, "He is the one who is eagerly awaited (by die people). Then people will doubt in his birth. Some will say that his father [i.e. Imam Askari (a.s.)] left this world leaving no children, while some will say that Imam Mahdi (a.s.) died in his mother's womb itself. A few others will say that he had expired two years before the death of his father. He is the same one, whom the people are anxiously awaiting. Allah wishes to ex�amine his Shias. Doubts and misconcep�tions of the deviated people will start in those times. O Zurarah! if you reach that time, then recite this dua 'Allahhuma Arrifni Nafiak',


O my lord! You introduce Yourself to me, because if You don't do so, I will not recognize Your Apostle. O my lord! You introduce Your Messenger to me. Because if You don't do so, I will be unable to recognize Your Proof. Because if You don't do so I will (most certainly) be deviated from the religion."


This tradition is reported in the famous and reliable book "Al-Kafi", vol 1 pg no 337-341, by the renowned Shia scholar 'Seqatul Islam' - Sheikh Kulaini (a.r.). It is also noted by his esteemed student Mohammad Ibne Ibrahim Nomani (a.r.) in his book Al- Ghaibah' on pg 86. Besides these, the distinguished Shia scholar Sheikh Mohammed bin Ali bin Husain, better know as Sheikh Saduq (a.r.), has also collected traditions similar in context, but have a slight variation in their wordings, in his book 'Kamaluddin wa Tamamun Naimah' vol 2 pg 242.


All this gives us an idea about the authenticity of the dua. Thus and so this dua should be recited invariably, either in the qunoot of the namaz, or after the namaz.


Janab Syed Ibne Taoos (a.r.), in his book 'Jamaal-e-Usboo' cites die recommended ac�tions to be performed on Friday Here he relates from the first representative of Imam-e-Zamana (a.t.f.s.), "if due to a genuine problem, you cannot recite the various invocation on Friday, don't neglect this dua (i.e. Dua-e-Ghaibat). Because this dua is full of greatness and superiority. It is the grace and mercy of Allah, that He has bestowed on us such a great dua. The dua is as follows

(Jamaal-e-Usboo, pg 318)


This dua also appears on page 588 of Mafatihul Jinan under the title 'Dua Dar Ghaibat-e-Imam-e-Zamana (a.s.)'. The beginning sentences are exactly the same and in place of "Your Prophet" we have "Your Messenger". This shows that during the period of occultation we must not forget to recite this dua, especially on a Friday - the day of Imam-e-Zamana (a.s.). Observing the significance of this dua we present herewith a brief exegesis of this dua.

Marefat (Recognition)

In the dua the supplicant prays to Allah invoking Him to:-

1)       Bestow His recognition

2)       The recognition of His Messenger

3)       The recognition of His proof

4)       If the proof is not recognised it would cause deviate him from his religion

5)       If one recognises die proof he will also recognise the Messenger of Allah and Allah. And he will remain steadfast in religion, otherwise he will be led astray.


This shows the significance of the Marefat of Allah's proof (Hujjat).


Divine Cognition

Divine Cognition is the most valuable posses�sion in a believer's life. Hazrat Imam Husain (a.s.) says in Dua-e-Arafat: "O Allah! One who did not recognize You, achieved nothing! And one who recognized You achieved everything."


A similar tradition says: "One who has recognized, Allah and revers Him refrains his tongue front-useless words and protects his belly from prohibited foods."

(Arbaeen of Shaikh Bahai, Ptj. 10)


The more one rises in recognition, the more his heart will be imbued with His greatness and respect. Seeing the magnanimity and the loftiness of Allah he begins to implore through the Divine names of O the Most Powerful! O Punisher!... and he trembles with fear. See�ing the beneficence he says, O Merciful! O our Supporter!... and the heart starts brimming with Divine Love.


It is a known fact that the love of the Perfect Being imbues perfect ness in man. Whatever perfections exist in the world they are due to just some rays of the Supreme splendor. Hazrat Imam Zainul Abedeen (a.s.) says in 'Munajaat Mohibbeen' (the invocative poem of the devotees). "Bestow me O Lord with Your Love, and the Love of those who love You. And make me perform those actions which brings me near to You"

(Mafateehul Jenaan)


Hazrat Imam Husain (a.s.) supplicates to the Almighty in Dua-e-Arafa: "(O Allah) You  have enlightened the hearts of Your awliya by Your recognition. They recognized You (fully) and confessed Your Oneness."

"(O Allah) You have removed the love of others from the hearts of your devotees. They have no love for anyone other than You."


This proves that Love of Allah is also a Divine gift. He bestows to whomsoever He wishes. Rather than depend solely on our study and research we should implore Him to endow us with His recognition. Otherwise whatever knowledge we obtain through our own study will not be a guaranteed one. Because even an iota of deviation could lead us miles away from the Right Path (Siraatul Mustaqeem) in the end.


As the supplicant reciting the Dua is a believer in the Oneness of Allah he implores Him through this dua to increase his recog�nition and to keep him steadfast in this recognition till death. Just as he prays in the daily prayers, "Keep us on the Right Path."


Recognition of Allah's Messenger (s.a.w.a.)

One of the cardinal prin�ciples of Islam is the belief in the Prophets and Messengers of Allah. It is incumbent to confess the two articles of belief.


A Muslim has to believe in all the Divine Prophets. He has to accept the Prophets whose names are mentioned and also those whose names have not been recorded. He should thus accept that, "I believe in all the Prophets sent by Allah." The authentic tra�ditions have mentioned their number as one hundred and twenty four thousand. The first of these is the father of mankind, Hazrat Adam (a.s.) and the last, is our Prophet, Hazrat Mohammed Ibne Abdulla Mustafa (s.a.w.a.), the mercy for the universe and the best of the creation.


The meaning of belief in the Holy Prophet (s.a.w.a.) is to believe in his Prophethood and also to believe in whatever he has said and in whichever way he has said. To reject anything said by the Holy Prophet (s.a.w.a.) renders one a disbeliever.


By studying the life of the Holy Prophet (s.a.w.a.) we realize that he is the best creature of the Almighty. His personality is second only to that of the Almighty Himself. He is the one for whom the Almighty created the rest of the Universe. If he had not been created; Allah would not have created any�thing. Inspite of his high position and great�ness he was known to be of a humble disposition. He had nothing but humility and worship in his character. Inspite of spending each second of life in the worship of Allah he states, "Almighty has not be worshipped like He deserves to be." The more we learn about the Holy Prophet (s.a.w.a.) the more we can reform our character.


Ponder over this matter. How is it possible to recognize the Hujjat, the Imam without recognizing   the   Holy Prophet   (s.a.w.a.).   One who has perfect recognition of the Holy Prophet (s.a.w.a.) can also recognize the Hujjat (Proof) of Allah. In the same way, one who is ignorant of the Hujjat - Proof of Allah, must also be deficient in recognizing the Prophet (s.a.w.a.).


Recognition of Allah's Proof (a.t.f.s.)

The last sentence of the supplication is related to the Marefat of the Hujjat of Allah.

Hujjat or Proof is that final argument after which no excuse remains. When we say the 'Proof is Complete' it implies that there is no chance of denial. If even after this someone refuses to believe it, it is obstinacy.


The Prophet, the Imam and the miracles are known as Divine Proofs because after these the deniers have no excuses left with them�selves. They have no arguments to justify their denial. The matter is unquestionably clear.


Today the Proof of Allah upon the earth is the holy personality of Hazrat Hujjat Ibne Hasan al Askari, Imam-e-Zaman (a.t.f.s.). The signifi�cance of Divine Proof has been discussed in detail in the article, "The Benefits from an occult Imam". If one does not recognize the Divine Proof he has gone astray. Because steadfastness in religion is impossible without the guidance of Divine Proof. The Almighty Allah has appointed His Proof and explained His religion. He has designated them to be the interpreters of the Divine Revelation and the Quran. Any action, any good deed performed without their guidance is certain to be a manifest deviation.


In a tradition from Imam Mohammad al Baqir (a.s.) or Imam Jafar as Sadiq (a.s.) it is said, "A person cannot be a believer till he recognizes Allah, has the Marefat of the Holy Prophet (saw) and the Holy Imams (a.s.); recognizes the Imam of his time; refers to them in all his affairs; and submits to their command."

(Wasaelush Shia Chapter on The Necessity of Referring to the Infallibles for all the Practical Laws, Traditions No 5, vol. 2, pg. 64)


In another tradition, Imam Baqir (a.s.) says, If a person spends the nights in worship and the days in fasting, spends all his property in the way of Allah in charity (sadaqa) and performs Hajj all his life (i.e. every year), but does not have recognition of the guardianship of Allah's guardian (Waliullah), all his deeds would be performed without the guidance of the Divine guide. Hence he does not deserve any reward from Allah. He is not even considered a believer,"

(Ibid, vol. 27, pg. 64, tradition no. 11)


There is yet another tradition from Imam Muhammad Baqir (a.s.) wherein he says, "Anything that has not been propounded by our household is invalid."



The following tradition has also been re�corded from Imam Baqir (a.s.), that he remarked, "There is no authentic knowledge in the east or the west that has not been expounded by our household."



The matter has become absolutely clear in the light of the above traditions. How important is the knowing of Hazrat Hujjat (a.s.). How�ever great a deed might be but if it is not performed in the guidance of the Hujjat it is worthless before Allah.


During this period of Ghaibat, acting under the guidance of Hujjat means referring to the jurists and the mujtahid whom Hazrat (a.s.) has designated to be his 'Proof upon the people.


Hence the last of the Dua also becomes clear: "If I do not know your Proof I will deviate in my religion."


Let us conclude our discussion with a tradition from Imam Jafar  Sadiq (a.s.), "The people have been ordered to recognize us. They must refer to us in the affairs. They must obey us completely."


Then Imam (a.s.) continued, "If they fast and pray and confess that 'There is no God except Allah'. But if they think that they should not refer to us, they are like polytheists."

(Wasaelush Shia)


O Allah! May all of us be graced with complete recognition of the Holy Prophet (s.a.w.a.) and our Imams (a.s.). O Allah keep us steadfast in our religion till our death. Aameen